Jeremiah 22:30

22:30 The Lord says,

“Enroll this man in the register as though he were childless. ¹ 

Enroll him as a man who will not enjoy success during his lifetime.

For none of his sons will succeed in occupying the throne of David

or ever succeed in ruling over Judah.”

Jeremiah 22:1

22:1 The Lord told me, ²  “Go down ³  to the palace of the king of Judah. Give him a message from me there. ⁴ 

Jeremiah 3:17-24

3:17 At that time the city of Jerusalem ⁵  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. ⁶  They will no longer follow the stubborn inclinations of their own evil hearts. ⁷  3:18 At that time ⁸  the nation of Judah and the nation of Israel will be reunited. ⁹  Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” ¹⁰ 

3:19 “I thought to myself, ¹¹ 

‘Oh what a joy it would be for me to treat you like a son! ¹² 

What a joy it would be for me to give ¹³  you a pleasant land,

the most beautiful piece of property there is in all the world!’ ¹⁴ 

I thought you would call me, ‘Father’ ¹⁵ 

and would never cease being loyal to me. ¹⁶ 

3:20 But, you have been unfaithful to me, nation of Israel, ¹⁷ 

like an unfaithful wife who has left her husband,” ¹⁸ 

says the Lord.

3:21 “A noise is heard on the hilltops.

It is the sound of the people of Israel crying and pleading to their gods.

Indeed they have followed sinful ways; ¹⁹ 

they have forgotten to be true to the Lord their God. ²⁰ 

3:22 Come back to me, you wayward people.

I want to cure your waywardness. ²¹ 

Say, ²²  ‘Here we are. We come to you

because you are the Lord our God.

3:23 We know our noisy worship of false gods

on the hills and mountains did not help us. ²³ 

We know that the Lord our God

is the only one who can deliver Israel. ²⁴ 

3:24 From earliest times our worship of that shameful god, Baal,

has taken away ²⁵  all that our ancestors ²⁶  worked for.

It has taken away our flocks and our herds,

and even our sons and daughters.

Matthew 1:12-16

1:12 After ²⁷  the deportation to Babylon, Jeconiah became the father of Shealtiel, ²⁸  Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom ²⁹  Jesus was born, who is called Christ. ³⁰ 

[22:30]  ¹ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

[22:1]  ² tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.

[22:1]  ³ sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.

[22:1]  ⁴ tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.

[3:17]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ⁶ tn Heb “will gather to the name of the Lord.”

[3:17]  ⁷ tn Heb “the stubbornness of their evil hearts.”

[3:18]  ⁸ tn Heb “In those days.”

[3:18]  ⁹ tn Heb “the house of Judah will walk together with the house of Israel.”

[3:18]  ¹⁰ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

[3:19]  ¹¹ tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.

[3:19]  ¹² tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

[3:19]  ¹³ tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.

[3:19]  ¹⁴ tn Heb “the most beautiful heritage among the nations.”

[3:19]  ¹⁵ tn Heb “my father.”

[3:19]  ¹⁶ tn Heb “turn back from [following] after me.”

[3:20]  ¹⁷ tn Heb “house of Israel.”

[3:20]  ¹⁸ tn Heb “a wife unfaithful from her husband.”

[3:21]  ¹⁹ tn Heb “A sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.” At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel’s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered “indeed”) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. כִּי 1.e and 3.c.

[3:21]  ²⁰ tn Heb “have forgotten the Lord their God,” but in the view of the parallelism and the context, the word “forget” (like “know” and “remember”) involves more than mere intellectual activity.

[3:22]  ²¹ tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.

[3:22]  ²² tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the Lord and the following are those of the people. However, there is debate about whether these are the response of the people to the Lord’s invitation, a response which is said to be inadequate according to the continuation in 4:1-4, or whether these are the Lord’s model for Israel’s confession of repentance to which he adds further instructions about the proper heart attitude that should accompany it in 4:1-4. The former implies a dialogue with an unmarked twofold shift in speaker between 3:22b-25 and 4:1-4:4 while the latter assumes the same main speaker throughout with an unmarked instruction only in 3:22b-25. This disrupts the flow of the passage less and appears more likely.

[3:23]  ²³ tn Heb “Truly in vain from the hills the noise/commotion [and from] the mountains.” The syntax of the Hebrew sentence is very elliptical here.

[3:23]  ²⁴ tn Heb “Truly in the Lord our God is deliverance for Israel.”

[3:24]  ²⁵ tn Heb “From our youth the shameful thing has eaten up…” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).

[3:24]  ²⁶ tn Heb “fathers” (also in v. 25).

[1:12]  ²⁷ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ²⁸ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[1:16]  ²⁹ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”