Jeremiah 52:17-23

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ¹  They took all the bronze to Babylon. 52:18 They also took the pots, shovels, ²  trimming shears, ³  basins, pans, and all the bronze utensils used by the priests. ⁴  52:19 The captain of the royal guard took the gold and silver bowls, censers, ⁵  basins, pots, lampstands, pans, and vessels. ⁶  52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands ⁷ ) was too heavy to be weighed. 52:21 Each of the pillars was about 27 feet ⁸  high, about 18 feet ⁹  in circumference, three inches ¹⁰  thick, and hollow. 52:22 The bronze top of one pillar was about seven and one-half feet ¹¹  high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its pomegranate-shaped ornaments was like it. 52:23 There were ninety-six pomegranate-shaped ornaments on the sides; in all there were one hundred pomegranate-shaped ornaments over the latticework that went around it.

Jeremiah 52:1

The Fall of Jerusalem

52:1 ¹² Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ¹³  for eleven years. His mother’s name was Hamutal ¹⁴  daughter of Jeremiah, from Libnah.

Jeremiah 7:15-22

7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” ¹⁵ 

7:16 Then the Lord said, ¹⁶  “As for you, Jeremiah, ¹⁷  do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, ¹⁸  because I will not listen to you. 7:17 Do you see ¹⁹  what they are doing in the towns of Judah and in the streets of Jerusalem? ²⁰  7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. ²¹  They are also pouring out drink offerings to other gods. They seem to do all this just ²²  to trouble me. 7:19 But I am not really the one being troubled!” ²³  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ²⁴  7:20 So,” the Lord God ²⁵  says, “my raging fury will be poured out on this land. ²⁶  It will be poured out on human beings and animals, on trees and crops. ²⁷  And it will burn like a fire which cannot be extinguished.”

7:21 The Lord said to the people of Judah, ²⁸  “The Lord God of Israel who rules over all ²⁹  says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! ³⁰  7:22 Consider this: ³¹  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.

Jeremiah 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ³²  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ³³  Hear what the Lord has to say.

Jeremiah 25:13

25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. ³⁴ 

Jeremiah 25:17

25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. ³⁵ 

Jeremiah 25:2

25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. ³⁶ 

Jeremiah 4:2-16

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ³⁷ 

If you do, ³⁸  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ³⁹ 

4:3 Yes, ⁴⁰  the Lord has this to say

to the people of Judah and Jerusalem:

“Like a farmer breaking up hard unplowed ground,

you must break your rebellious will and make a new beginning;

just as a farmer must clear away thorns lest the seed is wasted,

you must get rid of the sin that is ruining your lives. ⁴¹ 

4:4 Just as ritual circumcision cuts away the foreskin

as an external symbol of dedicated covenant commitment,

you must genuinely dedicate yourselves to the Lord

and get rid of everything that hinders your commitment to me, ⁴² 

people of Judah and inhabitants of Jerusalem.

If you do not, ⁴³  my anger will blaze up like a flaming fire against you

that no one will be able to extinguish.

That will happen because of the evil you have done.”

Warning of Coming Judgment

4:5 The Lord said, ⁴⁴ 

“Announce ⁴⁵  this in Judah and proclaim it in Jerusalem: ⁴⁶ 

‘Sound the trumpet ⁴⁷  throughout the land!’

Shout out loudly,

‘Gather together! Let us flee into the fortified cities!’

4:6 Raise a signal flag that tells people to go to Zion. ⁴⁸ 

Run for safety! Do not delay!

For I am about to bring disaster out of the north.

It will bring great destruction. ⁴⁹ 

4:7 Like a lion that has come up from its lair ⁵⁰ 

the one who destroys nations has set out from his home base. ⁵¹ 

He is coming out to lay your land waste.

Your cities will become ruins and lie uninhabited.

4:8 So put on sackcloth!

Mourn and wail, saying,

‘The fierce anger of the Lord

has not turned away from us!’” ⁵² 

4:9 “When this happens,” ⁵³  says the Lord,

“the king and his officials will lose their courage.

The priests will be struck with horror,

and the prophets will be speechless in astonishment.”

4:10 In response to all this ⁵⁴  I said, “Ah, Lord God, ⁵⁵  you have surely allowed ⁵⁶  the people of Judah and Jerusalem ⁵⁷  to be deceived by those who say, ‘You will be safe!’ ⁵⁸  But in fact a sword is already at our throats.” ⁵⁹ 

4:11 “At that time the people of Judah and Jerusalem ⁶⁰  will be told,

‘A scorching wind will sweep down

from the hilltops in the desert on ⁶¹  my dear people. ⁶² 

It will not be a gentle breeze

for winnowing the grain and blowing away the chaff. ⁶³ 

4:12 No, ⁶⁴  a wind too strong for that will come at my bidding.

Yes, even now I, myself, am calling down judgment on them.’ ⁶⁵ 

4:13 Look! The enemy is approaching like gathering clouds. ⁶⁶ 

The roar of his chariots is like that of a whirlwind. ⁶⁷ 

His horses move more swiftly than eagles.”

I cry out, ⁶⁸  “We are doomed, ⁶⁹  for we will be destroyed!”

4:14 “Oh people of Jerusalem, purify your hearts from evil ⁷⁰ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

4:15 For messengers are coming, heralding disaster,

from the city of Dan and from the hills of Ephraim. ⁷¹ 

4:16 They are saying, ⁷² 

‘Announce to the surrounding nations, ⁷³ 

“The enemy is coming!” ⁷⁴ 

Proclaim this message ⁷⁵  to Jerusalem:

“Those who besiege cities ⁷⁶  are coming from a distant land.

They are ready to raise the battle cry against ⁷⁷  the towns in Judah.”’

[52:17]  ¹ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:18]  ² sn These shovels were used to clean the altar.

[52:18]  ³ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ⁴ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ⁵ sn The censers held the embers used for the incense offerings.

[52:19]  ⁶ sn These vessels were used for drink offerings.

[52:20]  ⁷ tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.

[52:21]  ⁸ tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ⁹ tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ¹⁰ tn Heb “four fingers.”

[52:22]  ¹¹ tn Heb “five cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:1]  ¹² sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ¹⁴ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”

[7:15]  ¹⁵ tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.

[7:16]  ¹⁶ tn The words “Then the Lord said” are not in the text but are supplied in the translation for clarity.

[7:16]  ¹⁷ tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.

[7:16]  ¹⁸ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[7:17]  ¹⁹ tn Or “Just look at…” The question is rhetorical and expects a positive answer.

[7:17]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:18]  ²¹ tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word “queen.”

[7:18]  ²² tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.

[7:19]  ²³ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ²⁴ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[7:20]  ²⁵ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ²⁶ tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ²⁷ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[7:21]  ²⁸ tn The words “The Lord said to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26.

[7:21]  ²⁹ tn Heb “Yahweh of armies, the God of Israel.”

[7:21]  ³⁰ tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”

[7:22]  ³¹ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[7:2]  ³² tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ³³ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[25:13]  ³⁴ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

[25:17]  ³⁵ tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.

[25:2]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:2]  ³⁷ tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…”

[4:2]  ³⁸ tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.

[4:2]  ³⁹ tn Heb “bless themselves in him and make their boasts in him.”

[4:3]  ⁴⁰ tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.

[4:3]  ⁴¹ tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.

[4:4]  ⁴² tn Heb “Circumcise yourselves to the Lord and remove the foreskin of your heart.” The translation is again an attempt to bring out the meaning of a metaphor. The mention of the “foreskin of the heart” shows that the passage is obviously metaphorical and involves heart attitude, not an external rite.

[4:4]  ⁴³ tn Heb “lest.”

[4:5]  ⁴⁴ tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity.

[4:5]  ⁴⁵ tn It is unclear who the addressees of the masculine plural imperatives are here. They may be the citizens of Jerusalem and Judah who are sounding the alarm to others. However, the first person reference to the Lord in v. 6 and Jeremiah’s response in v. 10 suggest that this is a word from the Lord that he is commanded to pass on to the citizens of Jerusalem and Judah. If the imperatives are not merely rhetorical plurals they may reflect the practice referred to in Jer 23:18, 22; Amos 3:7. A similar phenomenon also occurs in Jer 5:1 and also in Isa 40:1-2. This may also be the explanation for the plural imperatives in Jer 31:6. For further discussion see the translator’s note on Jer 5:1.

[4:5]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:5]  ⁴⁷ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:6]  ⁴⁸ tn Heb “Raise up a signal toward Zion.”

[4:6]  ⁴⁹ tn Heb “out of the north, even great destruction.”

[4:7]  ⁵⁰ tn Heb “A lion has left its lair.” The metaphor is turned into a simile for clarification. The word translated “lair” has also been understood to refer to a hiding place. However, it appears to be cognate in meaning to the word translated “lair” in Ps 10:9; Jer 25:38, a word which also refers to the abode of the Lord in Ps 76:3.

[4:7]  ⁵¹ tn Heb “his place.”

[4:8]  ⁵² tn Or “wail because the fierce anger of the Lord has not turned away from us.” The translation does not need to assume a shift in speaker as the alternate reading does.

[4:9]  ⁵³ tn Heb “In that day.”

[4:10]  ⁵⁴ tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.

[4:10]  ⁵⁵ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[4:10]  ⁵⁶ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

[4:10]  ⁵⁷ tn Heb “this people and Jerusalem.”

[4:10]  ⁵⁸ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

[4:10]  ⁵⁹ tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.

[4:11]  ⁶⁰ tn Heb “this people and Jerusalem.”

[4:11]  ⁶¹ tn Heb “A scorching wind from the hilltops in the desert toward…”

[4:11]  ⁶² tn Heb “daughter of my people.” The term “daughter of” is appositional to “my people” and is supplied in the translation as a term of sympathy and endearment. Compare the common expression “daughter of Zion.”

[4:11]  ⁶³ tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.

[4:12]  ⁶⁴ tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…”

[4:12]  ⁶⁵ tn Heb “will speak judgments against them.”

[4:13]  ⁶⁶ tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.

[4:13]  ⁶⁷ tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.

[4:13]  ⁶⁸ tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 which is formally introduced.

[4:13]  ⁶⁹ tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.

[4:14]  ⁷⁰ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[4:15]  ⁷¹ tn Heb “For a voice declaring from Dan and making heard disaster from the hills of Ephraim.”

[4:16]  ⁷² tn The words “They are saying” are not in the text but are implicit in the connection and are supplied in the translation for clarification.

[4:16]  ⁷³ tn The word “surrounding” is not in the text but is implicit and is supplied in the translation for clarification.

[4:16]  ⁷⁴ tc Or “Here they come!” Heb “Look!” or “Behold!” Or “Announce to the surrounding nations, indeed [or yes] proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from הִנֵּה (hinneh, “behold”) to either הֵנָּה (hennah, “these things”; so NEB), or הַזֶּה (hazzeh, “this”; so NIV). The solution proposed here is as old as the LXX which reads, “Behold, they have come.”

[4:16]  ⁷⁵ tn The words, “this message,” are not in the text but are supplied in the translation to make the introduction of the quote easier.

[4:16]  ⁷⁶ tn Heb “Besiegers.” For the use of this verb to refer to besieging a city compare Isa 1:8.

[4:16]  ⁷⁷ tn Heb “They have raised their voices against.” The verb here, a vav (ו) consecutive with an imperfect, continues the nuance of the preceding participle “are coming.”