46:27 11 “You descendants of Jacob, my servants, 12 do not be afraid;
do not be terrified, people of Israel.
For I will rescue you and your descendants
from the faraway lands where you are captives. 13
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them.
46:28 I, the Lord, tell 14 you not to be afraid,
you descendants of Jacob, my servant,
for I am with you.
Though I completely destroy all the nations where I scatter you,
I will not completely destroy you.
I will indeed discipline you but only in due measure.
I will not allow you to go entirely unpunished.” 15
44:28 who commissions 16 Cyrus, the one I appointed as shepherd 17
to carry out all my wishes 18
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 19
45:1 This is what the Lord says to his chosen 20 one,
to Cyrus, whose right hand I hold 21
in order to subdue nations before him,
and disarm kings, 22
to open doors before him,
so gates remain unclosed:
1 tn Heb “Oracle of the
2 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
3 sn Nebuchadnezzar is called the
4 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
5 tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.
6 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).
7 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.
8 tn Heb “have given…into the hand of.”
9 sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.
10 tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.
11 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).
12 tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
13 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
14 tn Heb “Oracle of the
15 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
16 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
17 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
18 tn Heb “that he might bring to completion all my desire.”
19 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
20 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
21 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
22 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
23 tn Here δέ (de) has not been translated.
24 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
25 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.