2 Kings 24:1-7

24:1 During Jehoiakim’s reign, ¹  King Nebuchadnezzar of Babylon attacked. ²  Jehoiakim was his subject for three years, but then he rebelled against him. ³  24:2 The Lord sent against him Babylonian, Syrian, Moabite, and Ammonite raiding bands; he sent them to destroy Judah, as he had warned he would do through his servants the prophets. ⁴  24:3 Just as the Lord had announced, he rejected Judah because of all the sins which Manasseh had committed. ⁵  24:4 Because he killed innocent people and stained Jerusalem with their blood, the Lord was unwilling to forgive them. ⁶ 

24:5 The rest of the events of Jehoiakim’s reign and all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. ⁷  24:6 He passed away ⁸  and his son Jehoiachin replaced him as king. 24:7 The king of Egypt did not march out from his land again, for the king of Babylon conquered all the territory that the king of Egypt had formerly controlled between the Brook of Egypt and the Euphrates River.

2 Kings 24:2

24:2 The Lord sent against him Babylonian, Syrian, Moabite, and Ammonite raiding bands; he sent them to destroy Judah, as he had warned he would do through his servants the prophets. ⁹ 

2 Kings 1:5

1:5 When the messengers returned to the king, ¹⁰  he asked them, “Why have you returned?”

Jeremiah 22:13-17

Judgment on Jehoiakim

22:13 “‘Sure to be judged ¹¹  is the king who builds his palace using injustice

and treats people unfairly while adding its upper rooms. ¹² 

He makes his countrymen work for him for nothing.

He does not pay them for their labor.

22:14 He says, “I will build myself a large palace

with spacious upper rooms.”

He cuts windows in its walls,

panels it ¹³  with cedar, and paints its rooms red. ¹⁴ 

22:15 Does it make you any more of a king

that you outstrip everyone else in ¹⁵  building with cedar?

Just think about your father.

He was content that he had food and drink. ¹⁶ 

He did what was just and right. ¹⁷ 

So things went well with him.

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ ¹⁸ 

The Lord says,

‘That is a good example of what it means to know me.’ ¹⁹ 

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ²⁰ 

Jeremiah 26:1-24

Jeremiah Is Put on Trial as a False Prophet ²¹ 

26:1 The Lord spoke to Jeremiah ²²  at the beginning of the reign ²³  of Josiah’s son, King Jehoiakim of Judah. 26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ²⁴  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. ²⁵  If they do that, then I will forgo destroying them ²⁶  as I had intended to do because of the wicked things they have been doing. ²⁷  26:4 Tell them that the Lord says, ²⁸  ‘You must obey me! You must live according to the way I have instructed you in my laws. ²⁹  26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ³⁰  But you have not paid any attention to them. 26:6 If you do not obey me, ³¹  then I will do to this temple what I did to Shiloh. ³²  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ³³  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ³⁴  26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ³⁵  Then all the people crowded around Jeremiah.

26:10 However, some of the officials ³⁶  of Judah heard about what was happening ³⁷  and they rushed up to the Lord’s temple from the royal palace. They set up court ³⁸  at the entrance of the New Gate of the Lord’s temple. ³⁹  26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ⁴⁰  “This man should be condemned to die ⁴¹  because he prophesied against this city. You have heard him do so ⁴²  with your own ears.”

26:12 Then Jeremiah made his defense before all the officials and all the people. ⁴³  “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. ⁴⁴  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ⁴⁵  26:14 As to my case, I am in your power. ⁴⁶  Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ⁴⁷ 

26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, ⁴⁸  “This man should not be condemned to die. ⁴⁹  For he has spoken to us under the authority of the Lord our God.” ⁵⁰  26:17 Then some of the elders of Judah ⁵¹  stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth ⁵²  prophesied during the time Hezekiah was king of Judah. ⁵³  He told all the people of Judah,

‘The Lord who rules over all ⁵⁴  says,

“Zion ⁵⁵  will become a plowed field.

Jerusalem ⁵⁶  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ⁵⁷ 

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ⁵⁸  Did not ⁵⁹  the Lord forgo destroying them ⁶⁰  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁶¹ 

26:20 Now there was another man ⁶²  who prophesied as the Lord’s representative ⁶³  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ⁶⁴  26:21 When the king and all his bodyguards ⁶⁵  and officials heard what he was prophesying, ⁶⁶  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁶⁷  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁶⁸  26:23 and they brought Uriah back from there. ⁶⁹  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁷⁰ 

26:24 However, Ahikam son of Shaphan ⁷¹  used his influence to keep Jeremiah from being handed over and executed by the people. ⁷² 

Jeremiah 36:1-32

Jehoiakim Burns the Scroll Containing the Lord’s Messages

36:1 The Lord spoke to Jeremiah in the fourth year ⁷³  that Jehoiakim son of Josiah was ruling over Judah. ⁷⁴  36:2 “Get a scroll. ⁷⁵  Write on it everything I have told you to say ⁷⁶  about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. ⁷⁷  36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ⁷⁸  If they do, I will forgive their sins and the wicked things they have done.” ⁷⁹ 

36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. ⁸⁰  36:5 Then Jeremiah told Baruch, “I am no longer allowed to go ⁸¹  into the Lord’s temple. 36:6 So you go there the next time all the people of Judah come in from their towns to fast ⁸²  in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. ⁸³  36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. ⁸⁴  For the Lord has threatened to bring great anger and wrath against these people.” ⁸⁵ 

36:8 So Baruch son of Neriah did exactly what the prophet Jeremiah had told him to do. He read what the Lord had said from the scroll in the temple of the Lord. ⁸⁶  36:9 All the people living in Jerusalem ⁸⁷  and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. ⁸⁸  36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. ⁸⁹  That room was in the upper court ⁹⁰  near the entrance of the New Gate. ⁹¹  There, where all the people could hear him, he read from the scroll what Jeremiah had said. ⁹² 

36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. ⁹³  36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama ⁹⁴  the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, ⁹⁵  Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. 36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. ⁹⁶  36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you ⁹⁷  the scroll you read in the hearing of the people.” ⁹⁸  So Baruch son of Neriah went to them, carrying the scroll in his hand. ⁹⁹  36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. ¹⁰⁰  36:16 When they had heard it all, ¹⁰¹  they expressed their alarm to one another. ¹⁰²  Then they said to Baruch, “We must certainly give the king a report about everything you have read!” ¹⁰³  36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” ¹⁰⁴  36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” ¹⁰⁵  36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” ¹⁰⁶ 

36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. ¹⁰⁷  Then they went to the court and reported everything ¹⁰⁸  to the king. ¹⁰⁹  36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ¹¹⁰  read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. ¹¹¹  A fire was burning in the firepot in front of him. ¹¹²  36:23 As soon as Jehudi had read three or four columns ¹¹³  of the scroll, the king ¹¹⁴  would cut them off with a penknife ¹¹⁵  and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. ¹¹⁶  36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. ¹¹⁷  36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. ¹¹⁸  36:26 He also ordered Jerahmeel, who was one of the royal princes, ¹¹⁹  Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Baruch and Jeremiah Write Another Scroll

36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. ¹²⁰  36:28 “Get another ¹²¹  scroll and write on it everything ¹²²  that was written on the original scroll ¹²³  that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹²⁴  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ¹²⁵  36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹²⁶  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹²⁷  36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ¹²⁸  I will bring on them, the citizens of Jerusalem, ¹²⁹  and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” ¹³⁰  36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. ¹³¹ 

[24:1]  ¹ tn Heb “In his days.”

[24:1]  ² tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.

[24:1]  ³ tn The Hebrew text has “and he turned and rebelled against him.”

[24:2]  ⁴ tn Heb “he sent them against Judah to destroy it, according to the word of the Lord which he spoke by the hand of his servants the prophets.”

[24:3]  ⁵ tn Heb “Certainly according to the word of the Lord this happened against Judah, to remove [them] from his face because of the sins of Manasseh according to all which he did.”

[24:4]  ⁶ tn Heb “and also the blood of the innocent which he shed, and he filled Jerusalem with innocent blood, and the Lord was not willing to forgive.”

[24:5]  ⁷ tn Heb “As for the rest of the events of Jehoiakim, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”

[24:6]  ⁸ tn Heb “lay down with his fathers.”

[24:2]  ⁹ tn Heb “he sent them against Judah to destroy it, according to the word of the Lord which he spoke by the hand of his servants the prophets.”

[1:5]  ¹⁰ tn Heb “to him.”

[22:13]  ¹¹ sn Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19.

[22:13]  ¹² tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.”

[22:14]  ¹³ tc The MT should be emended to read חַלֹּנָיו וְסָפוֹן (khallonayv vÿsafon) instead of חַלֹּנָי וְסָפוּן (khallonay vÿsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for “paints” and functions in the same way (cf. GKC 345 §113.z for the infinitive with vav [ו] continuing a perfect). The errors in the MT involve reading the וְ once instead of twice (haplography) and reading the וּ (u) for the וֹ (o).

[22:14]  ¹⁴ tn The word translated “red” only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, “Vermilion,” IDB 4:748).

[22:15]  ¹⁵ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ¹⁶ tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ¹⁷ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[22:16]  ¹⁸ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

[22:16]  ¹⁹ tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

[22:17]  ²⁰ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.

[26:1]  ²¹ sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).

[26:1]  ²² tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.

[26:1]  ²³ tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.

[26:2]  ²⁴ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

[26:3]  ²⁵ tn Heb “will turn from his wicked way.”

[26:3]  ²⁶ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:3]  ²⁷ tn Heb “because of the wickedness of their deeds.”

[26:4]  ²⁸ tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

[26:4]  ²⁹ tn Heb “by walking in my law which I set before you.”

[26:5]  ³⁰ tn See the translator’s note on 7:13 for the idiom here.

[26:6]  ³¹ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ³² sn See the study note on Jer 7:13.

[26:8]  ³³ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ³⁴ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[26:9]  ³⁵ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[26:10]  ³⁶ sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.

[26:10]  ³⁷ tn Heb “these things.”

[26:10]  ³⁸ tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.

[26:10]  ³⁹ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

[26:11]  ⁴⁰ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ⁴¹ tn Heb “a sentence of death to this man.”

[26:11]  ⁴² tn Heb “it.”

[26:12]  ⁴³ tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.

[26:13]  ⁴⁴ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ⁴⁵ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:14]  ⁴⁶ tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

[26:15]  ⁴⁷ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[26:16]  ⁴⁸ tn Heb “Then the officials and all the people said to the priests and the prophets…”

[26:16]  ⁴⁹ sn Contrast v. 11.

[26:16]  ⁵⁰ tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”

[26:17]  ⁵¹ tn Heb “elders of the land.”

[26:18]  ⁵² sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ⁵³ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ⁵⁴ tn Heb “Yahweh of armies.”

[26:18]  ⁵⁵ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ⁵⁷ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[26:19]  ⁵⁸ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ⁵⁹ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ⁶⁰ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁶¹ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[26:20]  ⁶² sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

[26:20]  ⁶³ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

[26:20]  ⁶⁴ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

[26:21]  ⁶⁵ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ⁶⁶ tn Heb “his words.”

[26:21]  ⁶⁷ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁶⁸ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ⁶⁹ tn Heb “from Egypt.”

[26:23]  ⁷⁰ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[26:24]  ⁷¹ sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

[26:24]  ⁷² tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”

[36:1]  ⁷³ sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4 b.c. Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz who was deposed by Necho after a reign of only three months (2 Kgs 23:31-35). According to Jer 46:2 that was the year in which Nebuchadnezzar defeated Jehoiakim’s suzerain Necho at Carchemish. That was also the same year that Jerusalem came under attack and submitted to Babylonian control after a brief siege (Dan 1:1; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2 and Dan 1:1). These events confirmed what Jeremiah had been saying about the foe from the north (4:6; 6:1; 15:12) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying.

[36:1]  ⁷⁴ tn Heb “This word came to Jeremiah from the Lord in the fourth year of Jehoiakim son of Josiah the king of Judah, saying.”

[36:2]  ⁷⁵ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

[36:2]  ⁷⁶ sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.

[36:2]  ⁷⁷ sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40-44) much more was added to those two scrolls even later.

[36:3]  ⁷⁸ tn Heb “will turn each one from his wicked way.”

[36:3]  ⁷⁹ tn Heb “their iniquity and their sin.”

[36:4]  ⁸⁰ tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the Lord which he [the Lord] had spoken to him [Jeremiah].” The syntax of the Hebrew sentence is awkward and hard to reproduce “literally” in any meaningful way. The English sentence has been restructured to reproduce all the pertinent facts in more simplified language.

[36:5]  ⁸¹ tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the Lord preventing Sarah from having a baby (Gen 16:2). The probable nuance is here “I am prevented/ debarred” from being able to go. No reason is given why he was prevented/debarred. It has been plausibly suggested that he was prohibited from going into the temple any longer because of the scathing sermon he delivered there earlier (Jer 26:1-3; 7:1-15).

[36:6]  ⁸² sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.

[36:6]  ⁸³ tn Heb “So you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b) and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.

[36:7]  ⁸⁴ tn Heb “will turn each one from his wicked way.”

[36:7]  ⁸⁵ tn Heb “For great is the anger and the wrath which the Lord has spoken against this people.” The translation uses the more active form which is more in keeping with contemporary English style.

[36:8]  ⁸⁶ tn Heb “And Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the Lord in the temple of the Lord.” The sentence has been broken down and the modifiers placed where they belong to better conform to contemporary English style.

[36:9]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:9]  ⁸⁸ tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the Lord, all the people in Jerusalem and all the people who came from the cities of Judah into Jerusalem.” The sentence has been broken down and restructured to better conform with contemporary English style.

[36:10]  ⁸⁹ sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.

[36:10]  ⁹⁰ sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

[36:10]  ⁹¹ sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord’s authority for his “treasonous” prophecies according to 26:10-11. See the study note on 26:10 for more details about the location of this gate.

[36:10]  ⁹² tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the Lord in (i.e., in the entrance of) the room of Gemariah son of Shaphan the scribe in the upper court at the entrance of the New Gate in the house of the Lord in the ears of all the people.” The sentence has been broken down and restructured to contain all the same information in shorter English sentences that better conform with contemporary English style.

[36:11]  ⁹³ tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the Lord from upon the scroll.” The words “heard Baruch read” are implicit from the context and are supplied in the translation for smoothness.

[36:12]  ⁹⁴ sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.

[36:12]  ⁹⁵ sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).

[36:13]  ⁹⁶ tn Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”

[36:14]  ⁹⁷ tn Heb “in your hand.”

[36:14]  ⁹⁸ tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 §143.b) which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll which you read from it in the ears of the people take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.

[36:14]  ⁹⁹ tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.

[36:15]  ¹⁰⁰ tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.

[36:16]  ¹⁰¹ tn Heb “all the words.”

[36:16]  ¹⁰² tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.

[36:16]  ¹⁰³ tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”

[36:17]  ¹⁰⁴ tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).

[36:18]  ¹⁰⁵ tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.

[36:19]  ¹⁰⁶ tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.

[36:20]  ¹⁰⁷ tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21 where it is used for “confining” Jeremiah in the courtyard of the guardhouse.

[36:20]  ¹⁰⁸ tn Heb “all the matters.” Compare the translator’s note on v. 16.

[36:20]  ¹⁰⁹ tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).

[36:21]  ¹¹⁰ tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[36:22]  ¹¹¹ tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.

[36:22]  ¹¹² tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ’esh) has dropped out after the particle אֶת (’et) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4).

[36:23]  ¹¹³ tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.

[36:23]  ¹¹⁴ tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.

[36:23]  ¹¹⁵ sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.

[36:23]  ¹¹⁶ tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

[36:24]  ¹¹⁷ tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.

[36:25]  ¹¹⁸ tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).

[36:26]  ¹¹⁹ tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.

[36:27]  ¹²⁰ tn Heb “Then the word of the Lord came to Jeremiah after the king had burned the scroll and the words [= containing the words] which Baruch wrote down from the mouth of Jeremiah, saying.”

[36:28]  ¹²¹ tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.

[36:28]  ¹²² tn Heb “all the former words/things.”

[36:28]  ¹²³ tn Heb “first [or former] scroll.”

[36:29]  ¹²⁴ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ¹²⁵ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.

[36:30]  ¹²⁶ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ¹²⁷ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[36:31]  ¹²⁸ tn Heb “for their iniquity.”

[36:31]  ¹²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ¹³⁰ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[36:32]  ¹³¹ tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.