Jeremiah 32:19-44

32:19 You plan great things and you do mighty deeds. ¹  You see everything people do. ²  You reward each of them for the way they live and for the things they do. ³  32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ⁴  32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. ⁵  32:22 You kept the promise that you swore on oath to their ancestors. ⁶  You gave them a land flowing with milk and honey. ⁷  32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. ⁸  So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city ⁹  in order to capture it. War, ¹⁰  starvation, and disease are sure to make the city fall into the hands of the Babylonians ¹¹  who are attacking it. ¹²  Lord, ¹³  you threatened that this would happen. Now you can see that it is already taking place. ¹⁴  32:25 The city is sure to fall into the hands of the Babylonians. ¹⁵  Yet, in spite of this, ¹⁶  you, Lord God, ¹⁷  have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” ¹⁸ 

The Lord Answers Jeremiah’s Prayer

32:26 The Lord answered Jeremiah. ¹⁹  32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. ²⁰  32:28 Therefore I, the Lord, say: ²¹  ‘I will indeed hand ²²  this city over to King Nebuchadnezzar of Babylon and the Babylonian army. ²³  They will capture it. 32:29 The Babylonian soldiers ²⁴  that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. ²⁵  32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me ²⁶  from their earliest history until now ²⁷  and because they ²⁸  have repeatedly made me angry by the things they have done. ²⁹  I, the Lord, affirm it! ³⁰  32:31 This will happen because ³¹  the people of this city have aroused my anger and my wrath since the time they built it until now. ³²  They have made me so angry that I am determined to remove ³³  it from my sight. 32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem ³⁴  have done this wickedness. ³⁵  32:33 They have turned away from me instead of turning to me. ³⁶  I tried over and over again ³⁷  to instruct them, but they did not listen and respond to correction. ³⁸  32:34 They set up their disgusting idols in the temple which I have claimed for my own ³⁹  and defiled it. 32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. ⁴⁰  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ ⁴¹ 

32:36 “You and your people ⁴²  are right in saying, ‘War, ⁴³  starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ ⁴⁴  But now I, the Lord God of Israel, have something further to say about this city: ⁴⁵  32:37 ‘I will certainly regather my people from all the countries where I will have exiled ⁴⁶  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. ⁴⁷  32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁴⁸  their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant ⁴⁹  with them that I will never stop doing good to them. ⁵⁰  I will fill their hearts and minds with respect for me so that ⁵¹  they will never again turn ⁵²  away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ⁵³  firmly in the land.’

32:42 “For I, the Lord, say: ⁵⁴  ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. ⁵⁵  32:43 You and your people ⁵⁶  are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. ⁵⁷  But fields ⁵⁸  will again be bought in this land. ⁵⁹  32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. ⁶⁰  For I will restore them to their land. ⁶¹  I, the Lord, affirm it!’” ⁶² 

[32:19]  ¹ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ² tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ³ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[32:20]  ⁴ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[32:21]  ⁵ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

[32:22]  ⁶ tn Heb “fathers.”

[32:22]  ⁷ tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.

[32:23]  ⁸ tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.

[32:24]  ⁹ tn Heb “Siege ramps have come up to the city to capture it.”

[32:24]  ¹⁰ tn Heb “sword.”

[32:24]  ¹¹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:24]  ¹² tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

[32:24]  ¹³ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

[32:24]  ¹⁴ tn Heb “And what you said has happened and behold you see it.”

[32:25]  ¹⁵ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:25]  ¹⁶ tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.

[32:25]  ¹⁷ tn Heb “Lord God.” For the rendering of this title see the study note on 1:6.

[32:25]  ¹⁸ tn Heb “call in witnesses to witness.”

[32:26]  ¹⁹ tn Heb “The word of the Lord came to Jeremiah, saying.”

[32:27]  ²⁰ tn Heb “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle “Behold” (הִנֵּה, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, §135 [3]), i.e., “Since I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].”

[32:28]  ²¹ tn Heb “Thus says the Lord.” However, the speech has already been introduced as first person. So the first person style has been retained for smoother narrative style.

[32:28]  ²² tn Heb “Behold, I will give this city into the hand of…”

[32:28]  ²³ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  ²⁴ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:29]  ²⁵ sn Compare Jer 19:13.

[32:30]  ²⁶ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

[32:30]  ²⁷ tn Heb “from their youth.”

[32:30]  ²⁸ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

[32:30]  ²⁹ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

[32:30]  ³⁰ tn Heb “Oracle of the Lord.”

[32:31]  ³¹ tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.

[32:31]  ³² tn Heb “from the day they built it until this day.”

[32:31]  ³³ tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).

[32:32]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:32]  ³⁵ tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.

[32:33]  ³⁶ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ³⁷ tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  ³⁸ tn Heb “But they were not listening so as to accept correction.”

[32:34]  ³⁹ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.

[32:35]  ⁴⁰ sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  ⁴¹ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

[32:36]  ⁴² tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

[32:36]  ⁴³ tn Heb “sword.”

[32:36]  ⁴⁴ sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the Lord’s command to buy the field of his cousin in spite of the certainty of the city’s demise. In 32:28 it is the Lord’s affirmation that the city will indeed fall. Here, the Lord picks up Jeremiah’s assessment only to add a further prophesy (vv. 37-41) of what is just as sure to happen (v. 42). This is the real answer to Jeremiah’s perplexity. Verses 28-35 are an assurance that the city will indeed be captured and a reiteration again of the reason for its demise. The structure of the two introductions in v. 28 and v. 36 are parallel and flow out of the statement that the Lord is God of all mankind and nothing is too hard for him (neither destruction nor restoration [cf. 1:10]).

[32:36]  ⁴⁵ tn Heb “And now therefore thus says the Lord, the God of Israel, concerning this city which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.” The translation attempts to render the broader structure mentioned in the study note and to break the sentence down in a way that conforms more to contemporary English style and that will lead into the speech which does not begin until the next verse. As in v. 28 the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27-44 are all the Lord’s answer to Jeremiah’s prayer). The words “right in” added to “are saying” are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). I.e., God does not deny that Jeremiah’s assessment is correct; he affirms it but has something further to say in answer to Jeremiah’s prayer.

[32:37]  ⁴⁶ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[32:38]  ⁴⁷ sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.

[32:39]  ⁴⁸ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:40]  ⁴⁹ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  ⁵⁰ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ⁵¹ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ⁵² tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[32:41]  ⁵³ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[32:42]  ⁵⁴ tn Heb “For thus says the Lord.” See the translator’s notes on 32:27, 36.

[32:42]  ⁵⁵ tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.

[32:43]  ⁵⁶ tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

[32:43]  ⁵⁷ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:43]  ⁵⁸ tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).

[32:43]  ⁵⁹ tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.

[32:44]  ⁶⁰ tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.

[32:44]  ⁶¹ tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.

[32:44]  ⁶² tn Heb “Oracle of the Lord.”