29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem 1 to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. 2 29:2 He sent it after King Jeconiah, the queen mother, the palace officials, 3 the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. 4 29:3 He sent it with Elasah son of Shaphan 5 and Gemariah son of Hilkiah. 6 King Zedekiah of Judah had sent these men to Babylon to King Nebuchadnezzar of Babylon. 7 The letter said:
29:4 “The Lord God of Israel who rules over all 8 says to all those he sent 9 into exile to Babylon from Jerusalem, 10 29:5 ‘Build houses and settle down. Plant gardens and eat what they produce. 29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away. 29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
29:8 “For the Lord God of Israel who rules over all 11 says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination 12 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. 13 But I did not send them. I, the Lord, affirm it!’ 14
29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 15 are over will I again take up consideration for you. 16 Then I will fulfill my gracious promise to you and restore 17 you to your homeland. 18 29:11 For I know what I have planned for you,’ says the Lord. 19 ‘I have plans to prosper you, not to harm you. I have plans to give you 20 a future filled with hope. 21 29:12 When you call out to me and come to me in prayer, 22 I will hear your prayers. 23 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 24 29:14 I will make myself available to you,’ 25 says the Lord. 26 ‘Then I will reverse your plight 27 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 28 ‘I will bring you back to the place from which I exiled you.’
29:15 “You say, ‘The Lord has raised up prophets of good news 29 for us here in Babylon.’ 29:16 But just listen to what the Lord has to say about 30 the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem 31 and were not carried off into exile with you. 29:17 The Lord who rules over all 32 says, ‘I will bring war, 33 starvation, and disease on them. I will treat them like figs that are so rotten 34 they cannot be eaten. 29:18 I will chase after them with war, 35 starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them. 29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ 36 says the Lord. 37 ‘And you exiles 38 have not paid any attention to them either,’ says the Lord. 39 29:20 ‘So pay attention to what I, the Lord, have said, 40 all you exiles whom I have sent to Babylon from Jerusalem.’
29:21 “The Lord God of Israel who rules over all 41 also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 42 ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 43 29:23 This will happen to them because they have done what is shameful 44 in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. 45 They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” 46
29:24 The Lord told Jeremiah, “Tell 47 Shemaiah the Nehelamite 48 29:25 that the Lord God of Israel who rules over all 49 has a message for him. 50 Tell him, 51 ‘On your own initiative 52 you sent a letter 53 to the priest Zephaniah son of Maaseiah 54 and to all the other priests and to all the people in Jerusalem. 55 In your letter you said to Zephaniah, 56 29:26 “The Lord has made you priest in place of Jehoiada. 57 He has put you in charge in the Lord’s temple of controlling 58 any lunatic 59 who pretends to be a prophet. 60 And it is your duty to put any such person in the stocks 61 with an iron collar around his neck. 62 29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 63 29:28 For he has even sent a message to us here in Babylon. He wrote and told us, 64 “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 65
29:29 Zephaniah the priest read that letter to the prophet Jeremiah. 66 29:30 Then the Lord spoke to Jeremiah. 29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. 67 29:32 Because he has done this,” 68 the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” 69
30:1 The Lord spoke to Jeremiah. 70 30:2 “The Lord God of Israel says, 71 ‘Write everything that I am about to tell you in a scroll. 72 30:3 For I, the Lord, affirm 73 that the time will come when I will reverse the plight 74 of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors 75 and they will take possession of it once again.’” 76
30:4 So here is what the Lord has to say about Israel and Judah. 77
30:5 Yes, 78 here is what he says:
“You hear cries of panic and of terror;
there is no peace in sight. 79
30:6 Ask yourselves this and consider it carefully: 80
Have you ever seen a man give birth to a baby?
Why then do I see all these strong men
grabbing their stomachs in pain like 81 a woman giving birth?
And why do their faces
turn so deathly pale?
30:7 Alas, what a terrible time of trouble it is! 82
There has never been any like it.
It is a time of trouble for the descendants of Jacob,
but some of them will be rescued out of it. 83
30:8 When the time for them to be rescued comes,” 84
says the Lord who rules over all, 85
“I will rescue you from foreign subjugation. 86
I will deliver you from captivity. 87
Foreigners will then no longer subjugate them.
30:9 But they will be subject 88 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 89
30:10 So I, the Lord, tell you not to be afraid,
you descendants of Jacob, my servants. 90
Do not be terrified, people of Israel.
For I will rescue you and your descendants
from a faraway land where you are captives. 91
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them. 92
30:11 For I, the Lord, affirm 93 that
I will be with you and will rescue you.
I will completely destroy all the nations where I scattered you.
But 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.” 94
30:12 Moreover, 95 the Lord says to the people of Zion, 96
“Your injuries are incurable;
your wounds are severe. 97
30:13 There is no one to plead your cause.
There are no remedies for your wounds. 98
There is no healing for you.
30:14 All your allies have abandoned you. 99
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much. 100
30:15 Why do you complain about your injuries,
that your pain is incurable?
I have done all this to you
because your wickedness is so great
and your sin is so much.
30:16 But 101 all who destroyed you will be destroyed.
All your enemies will go into exile.
Those who plundered you will be plundered.
I will cause those who pillaged you to be pillaged. 102
30:17 Yes, 103 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 104
For you have been called an outcast,
Zion, whom no one cares for.”
30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 105
Every city will be rebuilt on its former ruins. 106
Every fortified dwelling will occupy its traditional site. 107
30:19 Out of those places you will hear songs of thanksgiving 108
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away. 109
I will bring them honor and they will no longer be despised.
30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 110
and I will punish all who try to oppress them.
30:21 One of their own people will be their leader.
Their ruler will come from their own number. 111
I will invite him to approach me, and he will do so. 112
For no one would dare approach me on his own. 113
I, the Lord, affirm it! 114
30:22 Then you will again be my people
and I will be your God. 115
30:23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
30:24 The anger of the Lord will not turn back
until he has fully carried out his intended purposes.
In days to come you will come to understand this. 116
31:1 At that time I will be the God of all the clans of Israel 117
and they will be my people.
I, the Lord, affirm it!” 118
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 119
will find favor in the wilderness
as they journey to find rest for themselves.
31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 120
31:4 I will rebuild you, my dear children Israel, 121
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers. 122
31:5 Once again you will plant vineyards
on the hills of Samaria. 123
Those who plant them
will once again enjoy their fruit. 124
31:6 Yes, a time is coming
when watchmen 125 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 126
31:7 Moreover, 127 the Lord says,
“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations. 128
Make your praises heard. 129
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’ 130
31:8 Then I will reply, 131 ‘I will bring them back from the land of the north.
I will gather them in from the distant parts of the earth.
Blind and lame people will come with them,
so will pregnant women and women about to give birth.
A vast throng of people will come back here.
31:9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance. 132
I will lead them besides streams of water,
along smooth paths where they will never stumble. 133
I will do this because I am Israel’s father;
Ephraim 134 is my firstborn son.’”
31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 135 from those who had overpowered them. 136
31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 137 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 138 “At that time young women will dance and be glad.
Young men and old men will rejoice. 139
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
31:14 I will provide the priests with abundant provisions. 140
My people will be filled to the full with the good things I provide.”
31:15 The Lord says,
“A sound is heard in Ramah, 141
a sound of crying in bitter grief.
It is the sound of Rachel weeping for her children
and refusing to be comforted, because her children are gone.” 142
31:16 The Lord says to her, 143
“Stop crying! Do not shed any more tears! 144
For your heartfelt repentance 145 will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it! 146
31:17 Indeed, there is hope for your posterity. 147
Your children will return to their own territory.
I, the Lord, affirm it! 148
31:18 I have indeed 149 heard the people of Israel 150 say mournfully,
‘We were like a calf untrained to the yoke. 151
You disciplined us and we learned from it. 152
Let us come back to you and we will do so, 153
for you are the Lord our God.
31:19 For after we turned away from you we repented.
After we came to our senses 154 we beat our breasts in sorrow. 155
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 156
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 157
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 158
and will surely have compassion on them.
I, the Lord, affirm it! 159
31:21 I will say, 160 ‘My dear children of Israel, 161 keep in mind
the road you took when you were carried off. 162
Mark off in your minds the landmarks.
Make a mental note of telltale signs marking the way back.
Return, my dear children of Israel.
Return to these cities of yours.
31:22 How long will you vacillate, 163
you who were once like an unfaithful daughter? 164
For I, the Lord, promise 165 to bring about something new 166 on the earth,
something as unique as a woman protecting a man!’” 167
31:23 The Lord God of Israel who rules over all 168 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 169 of Jerusalem, 170
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 171
31:24 The land of Judah will be inhabited by people who live in its towns
as well as by farmers and shepherds with their flocks. 172
31:25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint. 173
31:26 Then they will say, ‘Under these conditions I can enjoy sweet sleep
when I wake up and look around.’” 174
31:27 “Indeed, a time is coming,” 175 says the Lord, 176 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 177 31:28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. 178 I, the Lord, affirm it!” 179
31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ 180 31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. 181
31:31 “Indeed, a time is coming,” says the Lord, 182 “when I will make a new covenant 183 with the people of Israel and Judah. 184 31:32 It will not be like the old 185 covenant that I made with their ancestors 186 when I delivered them 187 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 188 says the Lord. 189 31:33 “But I will make a new covenant with the whole nation of Israel 190 after I plant them back in the land,” 191 says the Lord. 192 “I will 193 put my law within them 194 and write it on their hearts and minds. 195 I will be their God and they will be my people. 196
31:34 “People will no longer need to teach their neighbors and relatives to know me. 197 For all of them, from the least important to the most important, will know me,” 198 says the Lord. “For 199 I will forgive their sin and will no longer call to mind the wrong they have done.”
31:35 The Lord has made a promise to Israel.
He promises it as the one who fixed the sun to give light by day
and the moon and stars to give light by night.
He promises it as the one who stirs up the sea so that its waves roll.
He promises it as the one who is known as the Lord who rules over all. 200
31:36 The Lord affirms, 201 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 202
31:37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done. 203
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,” 204
says the Lord. 205
31:38 “Indeed a time is coming,” 206 says the Lord, 207 “when the city of Jerusalem 208 will be rebuilt as my special city. 209 It will be built from the Tower of Hananel westward to the Corner Gate. 210 31:39 The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah. 211 31:40 The whole valley where dead bodies and sacrificial ashes are thrown 212 and all the terraced fields 213 out to the Kidron Valley 214 on the east as far north 215 as the Horse Gate 216 will be included within this city that is sacred to the Lord. 217 The city will never again be torn down or destroyed.”
32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 218 That was the same as the eighteenth year of Nebuchadnezzar.
32:2 Now at that time, 219 the armies of the king of Babylon were besieging Jerusalem. 220 The prophet Jeremiah was confined in the courtyard of the guardhouse 221 attached to the royal palace of Judah. 32:3 For King Zedekiah 222 had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. 223 32:4 King Zedekiah of Judah will not escape from the Babylonians. 224 He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. 225 32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. 226 I, the Lord, affirm it! 227 Even if you 228 continue to fight against the Babylonians, 229 you cannot win.’”
32:6 So now, Jeremiah said, “The Lord told me, 230 32:7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled 231 as my closest relative to buy it.”’ 232 32:8 Now it happened just as the Lord had said! My cousin Hanamel 233 came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 32:9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it. 234 32:10 I signed the deed of purchase, 235 sealed it, and had some men serve as witnesses to the purchase. 236 I weighed out the silver for him on a scale. 32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. 237 The other was left unsealed. 32:12 I took both copies of the deed of purchase 238 and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence 239 of my cousin 240 Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse. 32:13 In the presence of all these people I instructed Baruch, 32:14 ‘The Lord God of Israel who rules over all 241 says, “Take these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.”’ 242 32:15 For the Lord God of Israel who rules over all 243 says, “Houses, fields, and vineyards will again be bought in this land.”’ 244
32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 32:17 ‘Oh, Lord God, 245 you did indeed 246 make heaven and earth by your mighty power and great strength. 247 Nothing is too hard for you! 32:18 You show unfailing love to thousands. 248 But you also punish children for the sins of their parents. 249 You are the great and powerful God who is known as the Lord who rules over all. 250 32:19 You plan great things and you do mighty deeds. 251 You see everything people do. 252 You reward each of them for the way they live and for the things they do. 253 32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. 254 32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. 255 32:22 You kept the promise that you swore on oath to their ancestors. 256 You gave them a land flowing with milk and honey. 257 32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 258 So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city 259 in order to capture it. War, 260 starvation, and disease are sure to make the city fall into the hands of the Babylonians 261 who are attacking it. 262 Lord, 263 you threatened that this would happen. Now you can see that it is already taking place. 264 32:25 The city is sure to fall into the hands of the Babylonians. 265 Yet, in spite of this, 266 you, Lord God, 267 have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” 268
32:26 The Lord answered Jeremiah. 269 32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 270 32:28 Therefore I, the Lord, say: 271 ‘I will indeed hand 272 this city over to King Nebuchadnezzar of Babylon and the Babylonian army. 273 They will capture it. 32:29 The Babylonian soldiers 274 that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 275 32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 276 from their earliest history until now 277 and because they 278 have repeatedly made me angry by the things they have done. 279 I, the Lord, affirm it! 280 32:31 This will happen because 281 the people of this city have aroused my anger and my wrath since the time they built it until now. 282 They have made me so angry that I am determined to remove 283 it from my sight. 32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem 284 have done this wickedness. 285 32:33 They have turned away from me instead of turning to me. 286 I tried over and over again 287 to instruct them, but they did not listen and respond to correction. 288 32:34 They set up their disgusting idols in the temple which I have claimed for my own 289 and defiled it. 32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. 290 Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ 291
32:36 “You and your people 292 are right in saying, ‘War, 293 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 294 But now I, the Lord God of Israel, have something further to say about this city: 295 32:37 ‘I will certainly regather my people from all the countries where I will have exiled 296 them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. 297 32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 298 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 299 with them that I will never stop doing good to them. 300 I will fill their hearts and minds with respect for me so that 301 they will never again turn 302 away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them 303 firmly in the land.’
32:42 “For I, the Lord, say: 304 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 305 32:43 You and your people 306 are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. 307 But fields 308 will again be bought in this land. 309 32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. 310 For I will restore them to their land. 311 I, the Lord, affirm it!’” 312
1 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2 tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the
3 tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.
4 sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.
5 sn Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24).
6 sn This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah’s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10) which was so instrumental in Josiah’s reforms.
7 sn It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8-11, 12-14, 17-18, 26).
7 tn Heb “Yahweh of armies, the God of Israel.”
8 tn Heb “I sent.” This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 §144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.
9 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
9 tn Heb “Yahweh of armies, the God of Israel.”
10 sn See the study notes on 27:9 for this term.
11 tn Heb “prophesying lies to you in my name.”
12 tn Heb “Oracle of the
13 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
14 tn See the translator’s note on Jer 27:22 for this term.
15 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
16 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
15 tn Heb “Oracle of the
16 tn Heb “I know the plans that I am planning for you, oracle of the
17 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
17 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
18 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
19 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
21 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
22 tn Heb “Oracle of the
23 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
24 tn Heb “Oracle of the
23 tn The words “of good news” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
25 tn Heb “But thus says the
26 tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.
27 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
28 tn Heb “the sword.”
29 tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.
29 tn Heb “with the sword.”
31 tn See the translator’s note on 7:13 for an explanation of this idiom.
32 tn Heb “Oracle of the
33 tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”
34 tn Heb “Oracle of the
33 tn Heb “pay attention to the word of the
35 tn Heb “Yahweh of armies, the God of Israel.”
36 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
37 sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.
39 tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”
40 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
41 tn Heb “Oracle of the
41 tn The words “The
42 tn It is unclear whether this is a family name or a place name. The word occurs nowhere else in the Hebrew Bible.
43 tn Heb “Yahweh of armies, the God of Israel.”
44 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.
45 sn Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).
46 tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.
47 tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.
48 sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the
49 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
50 tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28.
45 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
46 tc Heb “The
47 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
48 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
49 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
50 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
47 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.
49 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
50 sn See v. 5.
51 tn Heb “in the ears of Jeremiah the prophet.”
53 tn Or “is giving you false assurances.”
55 tn Heb “Therefore.”
56 sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.
57 tn Compare the headings at 7:1; 11:1; 18:1; 21:1 and the translator’s note at those places.
59 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.
60 tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the
61 tn Heb “Oracle of the
62 tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.
63 tn Heb “fathers.”
64 sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.
63 tn Heb “And these are the words/things that the
65 tn The particle כִּי (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage cf. BDB 473-74 s.v. כִּי 3.c. This nuance borders on that of the intensive use of כִּי. See the discussion in BDB 472 s.v. כִּי note and כִּי 1.e.
66 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people.
67 tn Heb “Ask and see/consider.”
68 tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.
69 tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.
70 tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”
71 tn Heb “And it shall happen in that day.”
72 tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.
73 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.
74 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.
73 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
74 tn Heb “and to David their king whom I will raise up for them.”
75 tn Heb “So do not be afraid, my servant Jacob, oracle of the
76 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
77 sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.
77 tn Heb “Oracle of the
78 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
79 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
80 tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
81 sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
81 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”
83 tn Heb “forgotten you.”
84 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
85 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.
86 sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.
87 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
88 tn Heb “Oracle of the
89 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
90 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
91 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
91 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
92 sn Compare Jer 29:6.
93 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
95 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
96 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.
97 tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
98 tn Heb “Oracle of the
97 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).
99 sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the
101 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
102 tn Heb “Oracle of the
103 tn Heb “who survived the sword.”
105 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
107 tn Heb “Virgin Israel.”
108 sn Contrast Jer 7:34 and 25:10.
109 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
110 sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the
111 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
112 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722
113 tn See the translator’s notes on 30:5, 12.
114 tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.
115 tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.
116 tc Or “The
115 tn The words “And I will reply” are not in the text but the words vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
117 tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.
118 sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
119 sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).
119 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
120 tn Heb “from the hand/power of the one too strong for him.”
121 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
123 tn Heb “Oracle of the
124 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
125 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
127 sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1-2) and went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722
128 tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.
129 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
130 tn Heb “Refrain your voice from crying and your eyes from tears.”
131 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
132 tn Heb “Oracle of the
131 tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
132 tn Heb “Oracle of the
133 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
134 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
135 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
136 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
137 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
135 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
136 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
137 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
137 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
138 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
139 tn Heb “Oracle of the
139 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)
140 tn Heb “Virgin Israel.” For the significance see the study note on 31:3.
141 tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.
141 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
142 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
143 tn Heb “For the
144 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
145 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
143 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
144 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
145 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
146 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
145 tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).
147 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).
149 tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.
151 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.
152 tn Heb “Oracle of the
153 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.
153 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
154 tn Heb “Oracle of the
155 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
157 sn The
159 tn Heb “Oracle of the
160 tn Or “a renewed covenant” (also in vv. 22-23).
161 tn Heb “the house of Israel and the house of Judah.”
161 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
162 tn Heb “fathers.”
163 tn Heb “when I took them by the hand and led them out.”
164 tn Or “I was their master.” See the study note on 3:14.
165 tn Heb “Oracle of the
163 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
164 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
165 tn Heb “Oracle of the
166 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
167 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
168 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
169 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
165 tn Heb “teach…, saying, ‘Know the
166 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
167 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
167 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the
169 tn Heb “Oracle of the
170 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
171 sn This answers Jeremiah’s question in 14:19.
172 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
173 tn Heb “Oracle of the
173 tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew
174 tn Heb “Oracle of the
175 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
176 tn Heb “the city will be built to [or for] the
177 tn The word “westward” is not in the text but is supplied in the translation to give some orientation.
175 tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.
177 sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the
178 tc The translation here follows the Qere and a number of Hebrew
179 sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.
180 tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.
181 sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.
182 tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the
179 tn Heb “The word which came to Jeremiah from the
181 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the
182 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88
183 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.
183 tn Heb “Zedekiah king of Judah.”
184 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the
185 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
186 tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)
187 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).
188 tn Heb “Oracle of the
189 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).
190 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
189 tn Heb “The word of the
191 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
192 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the
193 tn Heb “And according to the word of the
195 tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”
197 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
198 tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.
199 tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”
201 tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).
202 tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”
203 tc The translation follows a number of Hebrew
203 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
204 tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.
205 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
206 sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.
207 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
208 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
209 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
209 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.
210 tn Heb “pays back into the bosom of their children the sin of their parents.”
211 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
211 tn Heb “[you are] great in counsel and mighty in deed.”
212 tn Heb “your eyes are open to the ways of the sons of men.”
213 tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”
213 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.
215 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
217 tn Heb “fathers.”
218 tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.
219 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
221 tn Heb “Siege ramps have come up to the city to capture it.”
222 tn Heb “sword.”
223 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
224 tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
225 tn The word “
226 tn Heb “And what you said has happened and behold you see it.”
223 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
224 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.
225 tn Heb “Lord
226 tn Heb “call in witnesses to witness.”
225 tn Heb “The word of the
227 tn Heb “Behold, I am the
229 tn Heb “Thus says the
230 tn Heb “Behold, I will give this city into the hand of…”
231 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
231 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
232 sn Compare Jer 19:13.
233 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
234 tn Heb “from their youth.”
235 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
236 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
237 tn Heb “Oracle of the
235 tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.
236 tn Heb “from the day they built it until this day.”
237 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).
237 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
238 tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.
239 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
240 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
241 tn Heb “But they were not listening so as to accept correction.”
241 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
243 sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
244 tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.
245 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
246 tn Heb “sword.”
247 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
248 tn Heb “And now therefore thus says the
247 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597
249 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
251 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
253 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
254 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
255 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
256 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
255 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
257 tn Heb “For thus says the
258 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
259 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
260 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
261 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
262 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
261 tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.
262 tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
263 tn Heb “Oracle of the