Jeremiah 40:1

Jeremiah Is Set Free A Second Time

40:1 The Lord spoke to Jeremiah ¹  after Nebuzaradan the captain of the royal guard had set him free at Ramah. ²  He had taken him there in chains ³  along with all the people from Jerusalem ⁴  and Judah who were being carried off to exile to Babylon.

Joshua 18:25

18:25 Gibeon, Ramah, Beeroth,

Joshua 18:1

The Tribes Meet at Shiloh

18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. ⁵  Though they had subdued the land, ⁶ 

Joshua 7:17

7:17 He then made the clans of Judah approach and the clan of the Zerahites was selected. He made the clan of the Zerahites approach and Zabdi ⁷  was selected. ⁸ 

Matthew 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ⁹ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ¹⁰  gone.” ¹¹ 

[40:1]  ¹ tn Heb “The word which came to Jeremiah from the Lord.” This phrase regularly introduces the Lord’s directions to Jeremiah which immediately follow (cf. 7:1; 11:1; 18:1; 30:1; 34:1; 35:1). In 21:1; 44:1 it introduces a word of the Lord that Jeremiah communicates to others. However, no directions to Jeremiah follow here nor does any oracle that Jeremiah passes on to the people. Some commentators explain this as a heading parallel to that in 1:1-3 (which refers to messages and incidents in the life of Jeremiah up to the fall of Jerusalem) introducing the oracles that Jeremiah delivered after the fall of Jerusalem. However, no oracles follow until 42:9. It is possible that the intervening material supply background material for the oracle that is introduced in 42:7. An analogy to this structure but in a much shorter form may be found in 34:8-12. Another possible explanation is that the words of the captain of the guard in vv. 2-3 are to be seen as the word of the Lord to Jeremiah. In this case, it is a rather ironical confirmation of what Jeremiah had been saying all along. If it is thought strange that a pagan soldier would have said these words, it should be remembered that foreign soldiers knew through their intelligence sources what kings and prophets were saying (cf. Isa 36:7), and it is not unusual for God to speak through pagan prophets (cf. Balaam’s oracles, e.g. Num 23:7-10) or even a dumb animal (e.g., Balaam’s donkey [Num 22:28, 30]). Given the penchant for the use of irony in the book of Jeremiah, this is the most likely explanation. For further discussion on this view see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 235-36.

[40:1]  ² sn Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.

[40:1]  ³ tn Heb “when he took him and he was in chains.” The subject is probably Nebuzaradan or the indefinite third singular (GKC 460 §144.d). The Kethib of the word for בָּאזִקִּים (ba’ziqqim) is to be explained as a secondary formation with prosthetic א (aleph) from the normal word for “fetter” (זֵק, zeq) according to HALOT 27 s.v. אֲזִקִּים (see GKC 70 §19.m and 235-36 §85.b for the phenomenon).

[40:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:1]  ⁵ tn Heb “the tent of assembly.”

[18:1]  ⁶ tn Heb “and the land was subdued before them.”

[7:17]  ⁷ tn See the note on “Zabdi” in 1 Chr 7:1.

[7:17]  ⁸ tn Heb “and he selected Zabdi.” The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediate context.

[2:18]  ⁹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ¹⁰ tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ¹¹ sn A quotation from Jer 31:15.