28:10 The prophet Hananiah then took the yoke off the prophet Jeremiah’s neck and broke it.
2:20 “Indeed, 3 long ago you threw off my authority
and refused to be subject to me. 4
You said, ‘I will not serve you.’ 5
Instead, you gave yourself to other gods on every high hill
and under every green tree,
like a prostitute sprawls out before her lovers. 6
30:8 When the time for them to be rescued comes,” 7
says the Lord who rules over all, 8
“I will rescue you from foreign subjugation. 9
I will deliver you from captivity. 10
Foreigners will then no longer subjugate them.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 11
9:4 For their oppressive yoke
and the club that strikes their shoulders,
the cudgel the oppressor uses on them, 12
you have shattered, as in the day of Midian’s defeat. 13
1:13 And now, 14 I will break Assyria’s 15 yoke bar 16 from your neck; 17
I will tear apart the shackles 18 that are on you.” 19
1 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
2 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
3 tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.
4 tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.
5 tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.
6 tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.
7 tn Heb “And it shall happen in that day.”
8 tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.
9 tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.
10 tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.
11 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
12 tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.
13 sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.
14 tn The particle וְעַתָּה (vÿ’attah, “And now”) often introduces a transition in a prophetic oracle (HALOT 902 s.v. 3.a). It often draws a contrast between a past condition (as described in v. 12) and what will happen in the immediate future (as described in v. 13; see, e.g., Gen 11:6; 2 Sam 2:6; 2 Kgs 12:8). See H. A. Brongers, “Bemerkungen zum Gebrauch des adverbialen we’attah im Alten Testament,” VT 15 (1965): 289-99.
15 tn Heb “his”; the referent (Assyria) has been supplied from context.
16 tc The BHS editors propose revocalizing the MT מֹטֵהוּ (motehu, “his yoke bar”) to מַטַּהַוּ (mattahu, “his scepter”). The threat of breaking an enemy’s scepter was a common ancient Near Eastern treaty curse (see D. Hillers, Treaty-Curses and the Old Testament Prophets [BibOr], 61). This proposed revocalization has no external support. The MT is supported by the use of the parallel word pair מוֹטָה/מוֹסֵר (motah, “scepter”/moser, “bonds”) elsewhere (Jer 27:2). The term מוֹטָה is never used in parallelism with מוֹסֵר elsewhere.
17 tn Heb “from you”; the word “neck” is supplied in the translation as a clarification for the modern reader who may be less familiar with the imagery of a yoke around the neck of farm animals or draft animals.
18 sn The phrase the shackles that are on you draws an implied comparison between the chains and stocks of prisoners or slaves with the burden of international vassaldom to a tyrannical suzerain who demands absolute obedience and requires annual tributary offerings (e.g., Ps 2:3; Isa 52:2; Jer 27:2; 30:8). “Shackles” were the agent of covenantal discipline (e.g., Deut 28:48). Isaiah stated that the Assyrian “yoke” was the
19 tn Heb “your shackles.”