Jeremiah 20:1-2

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 ¹  in the Lord’s temple. 20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ²  Then he put him in the stocks ³  which were at the Upper Gate of Benjamin in the Lord’s temple. ⁴ 

Jeremiah 38:1-6

Jeremiah Is Charged with Treason and Put in a Cistern to Die

38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal ⁵  son of Shelemiah, and Pashhur ⁶  son of Malkijah had heard ⁷  the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. ⁸  Those who leave the city and surrender to the Babylonians ⁹  will live. They will escape with their lives.’” ¹⁰  38:3 They had also heard him say, ¹¹  “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” ¹²  38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ¹³  the soldiers who are left in the city as well as all the other people there by these things he is saying. ¹⁴  This ¹⁵  man is not seeking to help these people but is trying to harm them.” ¹⁶  38:5 King Zedekiah said to them, “Very well, you can do what you want with him. ¹⁷  For I cannot do anything to stop you.” ¹⁸  38:6 So the officials ¹⁹  took Jeremiah and put him in the cistern ²⁰  of Malkijah, one of the royal princes, ²¹  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. ²² 

Matthew 21:35

21:35 But the tenants seized his slaves, beat one, ²³  killed another, and stoned another.

Matthew 22:6

22:6 The ²⁴  rest seized his slaves, insolently mistreated them, and killed them.

Matthew 23:34-37

23:34 “For this reason I ²⁵  am sending you prophets and wise men and experts in the law, ²⁶  some of whom you will kill and crucify, ²⁷  and some you will flog ²⁸  in your synagogues ²⁹  and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ³⁰  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ³¹  this generation will be held responsible for all these things! ³² 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ³³  you who kill the prophets and stone those who are sent to you! ³⁴  How often I have longed ³⁵  to gather your children together as a hen gathers her chicks under her wings, but ³⁶  you would have none of it! ³⁷ 

Luke 13:33-34

13:33 Nevertheless I must ³⁸  go on my way today and tomorrow and the next day, because it is impossible ³⁹  that a prophet should be killed ⁴⁰  outside Jerusalem.’ ⁴¹  13:34 O Jerusalem, Jerusalem, ⁴²  you who kill the prophets and stone those who are sent to you! ⁴³  How often I have longed ⁴⁴  to gather your children together as a hen gathers her chicks under her wings, but ⁴⁵  you would have none of it! ⁴⁶ 

Acts 7:51-52

7:51 “You stubborn ⁴⁷  people, with uncircumcised ⁴⁸  hearts and ears! ⁴⁹  You are always resisting the Holy Spirit, like your ancestors ⁵⁰  did! 7:52 Which of the prophets did your ancestors ⁵¹  not persecute? ⁵²  They ⁵³  killed those who foretold long ago the coming of the Righteous One, ⁵⁴  whose betrayers and murderers you have now become! ⁵⁵ 

[20:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.

[38:1]  ⁵ tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.

[38:1]  ⁶ sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.

[38:1]  ⁷ tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.

[38:2]  ⁸ tn Heb “by sword, by starvation, or by disease.”

[38:2]  ⁹ tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.

[38:2]  ¹⁰ tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

[38:3]  ¹¹ tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the Lord says,” without any introduction.

[38:3]  ¹² sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.

[38:4]  ¹³ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ¹⁴ tn Heb “by saying these things.”

[38:4]  ¹⁵ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ¹⁶ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[38:5]  ¹⁷ tn Heb “Behold, he is in your hands [= power/control].”

[38:5]  ¹⁸ tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.

[38:6]  ¹⁹ tn Heb “they.”

[38:6]  ²⁰ 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]  ²¹ tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  ²² 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.

[21:35]  ²³ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[22:6]  ²⁴ tn Here δέ (de) has not been translated.

[23:34]  ²⁵ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ²⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ²⁷ sn See the note on crucified in 20:19.

[23:34]  ²⁸ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ²⁹ sn See the note on synagogues in 4:23.

[23:35]  ³⁰ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ³² tn Grk “all these things will come on this generation.”

[23:37]  ³³ sn The double use of the city’s name betrays intense emotion.

[23:37]  ³⁴ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ³⁵ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ³⁷ tn Grk “you were not willing.”

[13:33]  ³⁸ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ³⁹ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁴⁰ tn Or “should perish away from.”

[13:33]  ⁴¹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:34]  ⁴² sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁴³ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁴⁴ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁴⁶ tn Grk “you were not willing.”

[7:51]  ⁴⁷ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁴⁸ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁴⁹ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁵⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁵³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁵⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).