Jeremiah 22:13-17

Judgment on Jehoiakim

22:13 “‘Sure to be judged ¹  is the king who builds his palace using injustice

and treats people unfairly while adding its upper rooms. ² 

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 ³  with cedar, and paints its rooms red. ⁴ 

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

that you outstrip everyone else in ⁵  building with cedar?

Just think about your father.

He was content that he had food and drink. ⁶ 

He did what was just and right. ⁷ 

So things went well with him.

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

So things went well for Judah.’ ⁸ 

The Lord says,

‘That is a good example of what it means to know me.’ ⁹ 

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. ¹⁰ 

Jeremiah 26:20-23

26:20 Now there was another man ¹¹  who prophesied as the Lord’s representative ¹²  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ¹³  26:21 When the king and all his bodyguards ¹⁴  and officials heard what he was prophesying, ¹⁵  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ¹⁶  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ¹⁷  26:23 and they brought Uriah back from there. ¹⁸  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ¹⁹ 

Jeremiah 36:23-26

36:23 As soon as Jehudi had read three or four columns ²⁰  of the scroll, the king ²¹  would cut them off with a penknife ²²  and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. ²³  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. ²⁴  36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. ²⁵  36:26 He also ordered Jerahmeel, who was one of the royal princes, ²⁶  Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Jeremiah 36:31

36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ²⁷  I will bring on them, the citizens of Jerusalem, ²⁸  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.”’” ²⁹ 

Ezekiel 19:5-9

19:5 “‘When she realized that she waited in vain, her hope was lost.

She took another of her cubs ³⁰  and made him a young lion.

19:6 He walked about among the lions; he became a young lion.

He learned to tear prey; he devoured people.

19:7 He broke down ³¹  their strongholds ³²  and devastated their cities.

The land and everything in it was frightened at the sound of his roaring.

19:8 The nations – the surrounding regions – attacked him.

They threw their net over him; he was caught in their pit.

19:9 They put him in a collar with hooks; ³³ 

they brought him to the king of Babylon;

they brought him to prison ³⁴ 

so that his voice would not be heard

any longer on the mountains of Israel.

[22:13]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[26:20]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “his words.”

[26:21]  ¹⁶ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ¹⁷ 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]  ¹⁸ tn Heb “from Egypt.”

[26:23]  ¹⁹ 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.

[36:23]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

[36:24]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[36:31]  ²⁷ tn Heb “for their iniquity.”

[36:31]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ²⁹ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[19:5]  ³⁰ sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.

[19:7]  ³¹ tc The Hebrew text reads “knew,” but is apparently the result of a ר-ד (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.

[19:7]  ³² tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”

[19:9]  ³³ tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).

[19:9]  ³⁴ tc The term in the MT occurs only here and in Eccl 9:12 where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.