Discovery BoxJeremiah 30:8-24
Context30:8 When the time for them to be rescued comes,” 1
says the Lord who rules over all, 2
“I will rescue you from foreign subjugation. 3
I will deliver you from captivity. 4
Foreigners will then no longer subjugate them.
30:9 But they will be subject 5 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 6
30:10 So I, the Lord, tell you not to be afraid,
you descendants of Jacob, my servants. 7
Do not be terrified, people of Israel.
For I will rescue you and your descendants
from a faraway land where you are captives. 8
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them. 9
30:11 For I, the Lord, affirm 10 that
I will be with you and will rescue you.
I will completely destroy all the nations where I scattered you.
But I will not completely destroy you.
I will indeed discipline you, but only in due measure.
I will not allow you to go entirely unpunished.” 11
30:12 Moreover, 12 the Lord says to the people of Zion, 13
“Your injuries are incurable;
your wounds are severe. 14
30:13 There is no one to plead your cause.
There are no remedies for your wounds. 15
There is no healing for you.
30:14 All your allies have abandoned you. 16
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much. 17
30:15 Why do you complain about your injuries,
that your pain is incurable?
I have done all this to you
because your wickedness is so great
and your sin is so much.
30:16 But 18 all who destroyed you will be destroyed.
All your enemies will go into exile.
Those who plundered you will be plundered.
I will cause those who pillaged you to be pillaged. 19
30:17 Yes, 20 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 21
For you have been called an outcast,
Zion, whom no one cares for.”
30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 22
Every city will be rebuilt on its former ruins. 23
Every fortified dwelling will occupy its traditional site. 24
30:19 Out of those places you will hear songs of thanksgiving 25
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away. 26
I will bring them honor and they will no longer be despised.
30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 27
and I will punish all who try to oppress them.
30:21 One of their own people will be their leader.
Their ruler will come from their own number. 28
I will invite him to approach me, and he will do so. 29
For no one would dare approach me on his own. 30
I, the Lord, affirm it! 31
30:22 Then you will again be my people
and I will be your God. 32
30:23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
30:24 The anger of the Lord will not turn back
until he has fully carried out his intended purposes.
In days to come you will come to understand this. 33
[30:8] 1 tn Heb “And it shall happen in that day.”
[30:8] 2 tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.
[30:8] 3 tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.
[30:8] 4 tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.
[30:9] 5 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
[30:9] 6 tn Heb “and to David their king whom I will raise up for them.”
[30:10] 7 tn Heb “So do not be afraid, my servant Jacob, oracle of the
[30:10] 8 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
[30:10] 9 sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.
[30:11] 10 tn Heb “Oracle of the
[30:11] 11 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
[30:12] 12 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
[30:12] 13 tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
[30:12] 14 sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
[30:13] 15 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”
[30:14] 16 tn Heb “forgotten you.”
[30:14] 17 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
[30:16] 18 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.
[30:16] 19 sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.
[30:17] 20 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
[30:17] 21 tn Heb “Oracle of the
[30:18] 22 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
[30:18] 23 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
[30:18] 24 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
[30:19] 25 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
[30:19] 26 sn Compare Jer 29:6.
[30:20] 27 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
[30:21] 28 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
[30:21] 29 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.
[30:21] 30 tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
[30:21] 31 tn Heb “Oracle of the
[30:22] 32 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).
[30:24] 33 sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the
