Jeremiah 11:19

11:19 Before this I had been like a docile lamb ready to be led to the slaughter.

I did not know they were making plans to kill me. ¹ 

I did not know they were saying, ² 

“Let’s destroy the tree along with its fruit! ³ 

Let’s remove Jeremiah ⁴  from the world of the living

so people will not even be reminded of him any more.” ⁵ 

Jeremiah 15:10-21

Jeremiah Complains about His Lot and The Lord Responds

15:10 I said, ⁶ 

“Oh, mother, how I regret ⁷  that you ever gave birth to me!

I am always starting arguments and quarrels with the people of this land. ⁸ 

I have not lent money to anyone and I have not borrowed from anyone.

Yet all of these people are treating me with contempt.” ⁹ 

15:11 The Lord said,

“Jerusalem, ¹⁰  I will surely send you away for your own good.

I will surely ¹¹  bring the enemy upon you in a time of trouble and distress.

15:12 Can you people who are like iron and bronze

break that iron fist from the north? ¹² 

15:13 I will give away your wealth and your treasures as plunder.

I will give it away free of charge for the sins you have committed throughout your land.

15:14 I will make you serve your enemies ¹³  in a land that you know nothing about.

For my anger is like a fire that will burn against you.”

15:15 I said, ¹⁴ 

“Lord, you know how I suffer. ¹⁵ 

Take thought of me and care for me.

Pay back for me those who have been persecuting me.

Do not be so patient with them that you allow them to kill me.

Be mindful of how I have put up with their insults for your sake.

15:16 As your words came to me I drank them in, ¹⁶ 

and they filled my heart with joy and happiness

because I belong to you. ¹⁷ 

15:17 I did not spend my time in the company of other people,

laughing and having a good time.

I stayed to myself because I felt obligated to you ¹⁸ 

and because I was filled with anger at what they had done.

15:18 Why must I continually suffer such painful anguish?

Why must I endure the sting of their insults like an incurable wound?

Will you let me down when I need you

like a brook one goes to for water, but that cannot be relied on?” ¹⁹ 

15:19 Because of this, the Lord said, ²⁰ 

“You must repent of such words and thoughts!

If you do, I will restore you to the privilege of serving me. ²¹ 

If you say what is worthwhile instead of what is worthless,

I will again allow you to be my spokesman. ²² 

They must become as you have been.

You must not become like them. ²³ 

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ²⁴ 

says the Lord.

15:21 “I will deliver you from the power of the wicked.

I will free you from the clutches of violent people.”

Jeremiah 20:1-6

Jeremiah is Flogged and Put in A Cell

20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security ²⁵  in the Lord’s temple. 20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ²⁶  Then he put him in the stocks ²⁷  which were at the Upper Gate of Benjamin in the Lord’s temple. ²⁸  20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ ²⁹  20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. ³⁰  You will see all of them die by the swords of their enemies. ³¹  I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword. 20:5 I will hand over all the wealth of this city to their enemies. I will hand over to them all the fruits of the labor of the people of this city and all their prized possessions, as well as all the treasures of the kings of Judah. Their enemies will seize it all as plunder ³²  and carry it off to Babylon. 20:6 You, Pashhur, and all your household ³³  will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” ³⁴ 

Jeremiah 26:11-24

26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ³⁵  “This man should be condemned to die ³⁶  because he prophesied against this city. You have heard him do so ³⁷  with your own ears.”

26:12 Then Jeremiah made his defense before all the officials and all the people. ³⁸  “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. ³⁹  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ⁴⁰  26:14 As to my case, I am in your power. ⁴¹  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!” ⁴² 

26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, ⁴³  “This man should not be condemned to die. ⁴⁴  For he has spoken to us under the authority of the Lord our God.” ⁴⁵  26:17 Then some of the elders of Judah ⁴⁶  stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth ⁴⁷  prophesied during the time Hezekiah was king of Judah. ⁴⁸  He told all the people of Judah,

‘The Lord who rules over all ⁴⁹  says,

“Zion ⁵⁰  will become a plowed field.

Jerusalem ⁵¹  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ⁵² 

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? ⁵³  Did not ⁵⁴  the Lord forgo destroying them ⁵⁵  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁵⁶ 

26:20 Now there was another man ⁵⁷  who prophesied as the Lord’s representative ⁵⁸  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ⁵⁹  26:21 When the king and all his bodyguards ⁶⁰  and officials heard what he was prophesying, ⁶¹  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁶²  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁶³  26:23 and they brought Uriah back from there. ⁶⁴  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁶⁵ 

26:24 However, Ahikam son of Shaphan ⁶⁶  used his influence to keep Jeremiah from being handed over and executed by the people. ⁶⁷ 

Jeremiah 29:25-32

29:25 that the Lord God of Israel who rules over all ⁶⁸  has a message for him. ⁶⁹  Tell him, ⁷⁰  ‘On your own initiative ⁷¹  you sent a letter ⁷²  to the priest Zephaniah son of Maaseiah ⁷³  and to all the other priests and to all the people in Jerusalem. ⁷⁴  In your letter you said to Zephaniah, ⁷⁵  29:26 “The Lord has made you priest in place of Jehoiada. ⁷⁶  He has put you in charge in the Lord’s temple of controlling ⁷⁷  any lunatic ⁷⁸  who pretends to be a prophet. ⁷⁹  And it is your duty to put any such person in the stocks ⁸⁰  with an iron collar around his neck. ⁸¹  29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! ⁸²  29:28 For he has even sent a message to us here in Babylon. He wrote and told us, ⁸³  “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” ⁸⁴ 

29:29 Zephaniah the priest read that letter to the prophet Jeremiah. ⁸⁵  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. ⁸⁶  29:32 Because he has done this,” ⁸⁷  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.”’” ⁸⁸ 

Jeremiah 37:11-21

Jeremiah is Charged with Deserting, Arrested, and Imprisoned

37:11 The following events also occurred ⁸⁹  while the Babylonian forces ⁹⁰  had temporarily withdrawn from Jerusalem ⁹¹  because the army of Pharaoh was coming. 37:12 Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there. ⁹²  37:13 But he only got as far as the Benjamin Gate. ⁹³  There an officer in charge of the guards named Irijah, ⁹⁴  who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, ⁹⁵  “You are deserting to the Babylonians!” ⁹⁶  37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” ⁹⁷  But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials. 37:15 The officials were very angry ⁹⁸  at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. ⁹⁹ 

37:16 So ¹⁰⁰  Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. ¹⁰¹  He ¹⁰²  was kept there for a long time. 37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, ¹⁰³  “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, ¹⁰⁴  “You will be handed over to the king of Babylon.” ¹⁰⁵  37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? ¹⁰⁶  37:19 Where now are the prophets who prophesied to you that ¹⁰⁷  the king of Babylon would not attack you or this land? 37:20 But now please listen, your royal Majesty, ¹⁰⁸  and grant my plea for mercy. ¹⁰⁹  Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” ¹¹⁰  37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread ¹¹¹  be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept ¹¹²  in the courtyard of the guardhouse.

Jeremiah 38:6-13

38:6 So the officials ¹¹³  took Jeremiah and put him in the cistern ¹¹⁴  of Malkijah, one of the royal princes, ¹¹⁵  that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. ¹¹⁶ 

An Ethiopian Official Rescues Jeremiah from the Cistern

38:7 An Ethiopian, Ebed Melech, ¹¹⁷  a court official in the royal palace, heard that Jeremiah had been put ¹¹⁸  in the cistern. While the king was holding court ¹¹⁹  at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. ¹²⁰  38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ¹²¹  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. ¹²²  He got some worn-out clothes and old rags ¹²³  from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech ¹²⁴  called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. ¹²⁵  Jeremiah did as Ebed Melech instructed. ¹²⁶  38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined ¹²⁷  to the courtyard of the guardhouse.

Psalms 129:2

129:2 “Since my youth they have often attacked me,

but they have not defeated me.

[11:19]  ¹ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

[11:19]  ² tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

[11:19]  ³ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

[11:19]  ⁴ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

[11:19]  ⁵ tn Heb “so that his name will not be remembered any more.”

[15:10]  ⁶ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.

[15:10]  ⁷ tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.

[15:10]  ⁸ tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.

[15:10]  ⁹ tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).

[15:11]  ¹⁰ tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as “I will surely send you out [שֵׁרִותִךָ, sherivtikha].” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean “I have served you” (שֵׁרַתִּיךָ [sheratikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion) or read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = shÿ’eritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13-14 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-28 and 4:1-2 the same shift from second singular to second plural takes place as does here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.

[15:11]  ¹¹ tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.

[15:12]  ¹² tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate “literally” is difficult since one does not know whether “iron” is subject of “break” or object of an impersonal verb. Likewise, the dangling “and bronze” fits poorly with either understanding. Options: “Can iron break iron from the north and bronze?” Or “Can one break iron, even iron from the north and bronze.” This last is commonly opted for by translators and interpreters, but why add “and bronze” at the end? And what does “iron from the north” refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. I have no ready parallels for this syntax but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.

[15:14]  ¹³ tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר).

[15:15]  ¹⁴ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God.

[15:15]  ¹⁵ tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”

[15:16]  ¹⁶ sn Heb “Your words were found and I ate them.” This along with Ezek 2:8–3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.

[15:16]  ¹⁷ tn Heb “Your name is called upon me.”

[15:17]  ¹⁸ tn Heb “because of your hand.”

[15:18]  ¹⁹ tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”

[15:19]  ²⁰ tn Heb “So the Lord said thus.”

[15:19]  ²¹ tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.

[15:19]  ²² tn Heb “you shall be as my mouth.”

[15:19]  ²³ tn Heb “They must turn/return to you and you must not turn/return to them.”

[15:20]  ²⁴ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[20:1]  ²⁵ tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27 where this official appears to have been in charge of maintaining order in the temple.

[20:2]  ²⁶ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ²⁷ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ²⁸ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[20:3]  ²⁹ tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.

[20:4]  ³⁰ tn Heb “I will make you an object of terror to both you and your friends.”

[20:4]  ³¹ tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”

[20:5]  ³² tn Heb “Take them [the goods, etc.] as plunder and seize them.”

[20:6]  ³³ tn Heb “all who live in your house.” This included his family and his servants.

[20:6]  ³⁴ sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17.

[26:11]  ³⁵ 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]  ³⁶ tn Heb “a sentence of death to this man.”

[26:11]  ³⁷ tn Heb “it.”

[26:12]  ³⁸ 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]  ³⁹ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ⁴⁰ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:14]  ⁴¹ tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

[26:15]  ⁴² tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[26:16]  ⁴³ tn Heb “Then the officials and all the people said to the priests and the prophets…”

[26:16]  ⁴⁴ sn Contrast v. 11.

[26:16]  ⁴⁵ 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]  ⁴⁶ tn Heb “elders of the land.”

[26:18]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Heb “Yahweh of armies.”

[26:18]  ⁵⁰ 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]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Heb “his words.”

[26:21]  ⁶² tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁶³ 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]  ⁶⁴ tn Heb “from Egypt.”

[26:23]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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.”

[29:25]  ⁶⁸ tn Heb “Yahweh of armies, the God of Israel.”

[29:25]  ⁶⁹ 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.

[29:25]  ⁷⁰ 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).

[29:25]  ⁷¹ tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.

[29:25]  ⁷² 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.

[29:25]  ⁷³ 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 Lord’s will from Jeremiah by Zedekiah on two separate occasions (Jer 21:1; 37:3).

[29:25]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:25]  ⁷⁵ 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.

[29:26]  ⁷⁶ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ⁷⁷ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ⁷⁸ 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).

[29:26]  ⁷⁹ 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.

[29:26]  ⁸⁰ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ⁸¹ 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).

[29:27]  ⁸² tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.

[29:28]  ⁸³ tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.

[29:28]  ⁸⁴ sn See v. 5.

[29:29]  ⁸⁵ tn Heb “in the ears of Jeremiah the prophet.”

[29:31]  ⁸⁶ tn Or “is giving you false assurances.”

[29:32]  ⁸⁷ tn Heb “Therefore.”

[29:32]  ⁸⁸ 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.

[37:11]  ⁸⁹ tn The words “The following events also occurred” are not in the text. They are a way to introduce the incidents recorded in 37:11-21 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11-12a reads “And it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part…” For the rendering “temporarily withdrawn from Jerusalem” see the translator’s note on v. 5. The words “was coming” are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.

[37:11]  ⁹⁰ tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.

[37:11]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[37:12]  ⁹² tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of חָלַק (khalaq; see GKC 148 §53.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. חָלַק Hiph defines it as “receive a portion” and explains it as a denominative from חֵלֶק (kheleq, “portion”) but says that the form is dubious. KBL s.v. חָלַק Hif defines it as “take part in dividing” but that does not fit the prepositional phrase that follows (מִשָּׁם, misham, “from there”) as well as “to receive a portion.” The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of “taking a share.” The translation of BDB has been expanded to better reflect the probable situation. For the meaning of “his family” for the noun עַם (’am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.

[37:13]  ⁹³ sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.

[37:13]  ⁹⁴ sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).

[37:13]  ⁹⁵ tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.

[37:13]  ⁹⁶ tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.

[37:14]  ⁹⁷ tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.

[37:15]  ⁹⁸ sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597 b.c. (2 Kgs 24:14).

[37:15]  ⁹⁹ tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.

[37:16]  ¹⁰⁰ tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.

[37:16]  ¹⁰¹ tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.

[37:16]  ¹⁰² tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.

[37:17]  ¹⁰³ tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”

[37:17]  ¹⁰⁴ tn Heb “Then he said.”

[37:17]  ¹⁰⁵ sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)

[37:18]  ¹⁰⁶ tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.

[37:19]  ¹⁰⁷ tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.

[37:20]  ¹⁰⁸ tn Heb “My lord, the king.”

[37:20]  ¹⁰⁹ tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).

[37:20]  ¹¹⁰ tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.

[37:21]  ¹¹¹ tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).

[37:21]  ¹¹² tn Heb “Stayed/Remained/ Lived.”

[38:6]  ¹¹³ tn Heb “they.”

[38:6]  ¹¹⁴ sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.

[38:6]  ¹¹⁵ tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  ¹¹⁶ tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.

[38:7]  ¹¹⁷ sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).

[38:7]  ¹¹⁸ tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.

[38:7]  ¹¹⁹ tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.

[38:9]  ¹²⁰ tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[38:10]  ¹²¹ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.

[38:11]  ¹²² tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.

[38:11]  ¹²³ tn Heb “worn-out clothes and worn-out rags.”

[38:12]  ¹²⁴ tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.

[38:12]  ¹²⁵ tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”

[38:12]  ¹²⁶ tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.

[38:13]  ¹²⁷ tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.