29:8 “For the Lord God of Israel who rules over all 1 says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination 2 deceive you. And do not pay any attention to the dreams that you are encouraging them to dream. 29:9 They are prophesying lies to you and claiming my authority to do so. 3 But I did not send them. I, the Lord, affirm it!’ 4
28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 5 The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 6 in the Lord’s temple in the presence of the priests and all the people. 7 28:2 “The Lord God of Israel who rules over all 8 says, ‘I will break the yoke of servitude 9 to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 10 ‘I will break the yoke of servitude to the king of Babylon.’”
28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile. 28:7 But listen to what I say to you and to all these people. 11 28:8 From earliest times, the prophets who preceded you and me invariably 12 prophesied war, disaster, 13 and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied 14 peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”
28:10 The prophet Hananiah then took the yoke off the prophet Jeremiah’s neck and broke it. 28:11 Then he spoke up in the presence of all the people. “The Lord says, ‘In the same way I will break the yoke of servitude of all the nations to King Nebuchadnezzar of Babylon 15 before two years are over.’” After he heard this, the prophet Jeremiah departed and went on his way. 16
28:12 But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah. 28:13 “Go and tell Hananiah that the Lord says, 17 ‘You have indeed broken the wooden yoke. But you have 18 only succeeded in replacing it with an iron one! 19 28:14 For the Lord God of Israel who rules over all 20 says, “I have put an irresistible yoke of servitude on all these nations 21 so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” 22 28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! 23 28:16 So the Lord says, ‘I will most assuredly remove 24 you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 25
28:17 In the seventh month of that very same year 26 the prophet Hananiah died.
1:1 In the thirtieth year, 27 on the fifth day of the fourth month, while I was among the exiles 28 at the Kebar River, 29 the heavens opened 30 and I saw a divine vision. 31
1 tn Heb “Yahweh of armies, the God of Israel.”
2 sn See the study notes on 27:9 for this term.
3 tn Heb “prophesying lies to you in my name.”
4 tn Heb “Oracle of the
5 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.
6 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
7 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.
8 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.
9 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).
10 tn Heb “Oracle of the
11 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”
12 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
13 tc Many Hebrew
14 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the
15 tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”
16 tn Heb “Then the prophet Jeremiah went his way.”
17 tn Heb “Hananiah, ‘Thus says the
18 tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.
19 tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”
20 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.
21 tn Heb “An iron yoke I have put on the necks of all these nations.”
22 sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.
23 tn Or “You are giving these people false assurances.”
24 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.
25 sn In giving people false assurances of restoration when the
26 sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588
27 sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593
28 sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.
29 sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century
30 sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.
31 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2
32 sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”
33 tn Or “to Ezekiel son of Buzi the priest.”
34 tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century
35 tn Or “power.”