Discovery BoxJeremiah 52:33
Context52:33 Jehoiachin 1 took off his prison clothes and ate daily in the king’s presence for the rest of his life.
Jeremiah 12:1
Context12:1 Lord, you have always been fair
whenever I have complained to you. 2
However, I would like to speak with you about the disposition of justice. 3
Why are wicked people successful? 4
Why do all dishonest people have such easy lives?
Jeremiah 36:24
Context36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 5
Jeremiah 41:5
Context41:5 eighty men arrived from Shechem, Shiloh, and Samaria. 6 They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. 7 They were carrying grain offerings and incense to present at the temple of the Lord in Jerusalem. 8
Jeremiah 43:12
Context43:12 He will set fire 9 to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. 10 He will pick Egypt clean like a shepherd picks the lice from his clothing. 11 He will leave there unharmed. 12
[52:33] 1 tn The subject is unstated in the Hebrew text, but Jehoiachin is clearly the subject of the following verb.
[12:1] 2 tn Or “
[12:1] 3 tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
[12:1] 4 tn Heb “Why does the way [= course of life] of the wicked prosper?”
[36:24] 3 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.
[41:5] 4 sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722
[41:5] 5 tn The words “to show they were mourning” are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs.
[41:5] 6 tn The words “in Jerusalem” are not in the text but are implicit. They are supplied in the translation for clarity.
[43:12] 5 tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti) and the versions presuppose הִצִּית (hitsit).
[43:12] 6 tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.
[43:12] 7 tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II ָעטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of עָטָה (’atah; cf. BDB 741 s.v. I עָטָה Qal which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).
[43:12] 8 tn Heb “in peace/wholeness/well-being/safety [shalom].”
