Jeremiah was called to be a prophet in the thirteenth year of Josiah’s reign. This was about one year before Josiah, at about 20 years of age, began his efforts to put an end to idolatrous practices in his realm. Josiah extended his campaign against idolatry into territory of the former kingdom of Israel that the Assyrians had overthrown over nine decades earlier. His efforts to direct his subjects away from the veneration of false gods and goddesses to the exclusive worship of YHWH continued into the eighteenth year of his reign and reached an outstanding climax in that year. (2 Chronicles 34:3-8; Jeremiah 1:2) The year was marked by the observance of a Passover that, according to 2 Chronicles 35:18, was unlike any that had been held “since the days of Samuel the prophet.” No other king of Israel had ever held a Passover like it.
The reforms of King Josiah, however, did not lead his subjects generally to become exclusively devoted to YHWH. Jeremiah’s only message that is directly linked to Josiah’s reign condemned the people of his kingdom for not returning to YHWH with the “whole heart” but only “in pretense.”¹ (Jeremiah 3:6-10) That it was a return to YHWH in pretense is confirmed by what happened years later. After witnessing the destruction of Jerusalem and the devastation of the territory of the kingdom of Judah in fulfillment of the word of YHWH through Jeremiah, survivors who fled to Egypt maintained that the misfortunes had come upon them because they had stopped venerating the “Queen of Heaven” (probably a fertility goddess). (Jeremiah 44:15-18)
Although a genuine return to YHWH did not occur among Josiah’s subjects as a whole and the people refused to give heed to his proclaiming the “word of YHWH,” Jeremiah would not have faced the murderous hatred and mistreatment to which he was subjected in later years. (Jeremiah 25:3) For about 18 or 19 years of his service as a prophet, Jeremiah found himself the subject of a king who had a reverential regard for YHWH and who was an upholder of justice and a defender of the rights of the poor and the oppressed. (Jeremiah 22:15, 16) The untimely death of Josiah in battle with Pharaoh Nechoh after a 31-year rule brought great sadness to Jeremiah and also made the carrying out of his commission as a prophet far more difficult. (2 Chronicles 35:20-25) After Josiah’s death, the people selected his son Jehoahaz as their king, but Pharaoh Nechoh deprived him of the kingship after just three months, imprisoning him at Riblah and later taking him to Egypt. Pharaoh Nechoh then made Eliakim, another son of Josiah, king and changed his name to Jehoiakim. (2 Kings 23:30-34) Already at the beginning of the reign of Jehoiakim, Jeremiah faced a serious threat to his life in response to his prophesying. (Jeremiah 26:1-15)
Because the circumstances were different during Josiah’s reign, this may, in part, explain why Jeremiah did not expect to become the object of murderous hatred. Men of his hometown Anathoth, apparently fellow members of a priestly family, wanted to kill him, but Jeremiah did not know that they were scheming against him. He described himself as being like a lamb that had no awareness of its being led to the slaughter. (Jeremiah 11:19, 21) Although Jeremiah was informed at the time of his call to be a prophet that the people would fight against him (Jeremiah 1:19), he appears not to have realized just how much suffering he would have to endure. This seemingly led him to complain bitterly against YHWH or about his lot. (Jeremiah 15:15-18; 20:7-9) Repeatedly, Jeremiah expressed his personal feelings about himself and the people to whom he was sent, providing a portrayal of his life as a prophet that is far more detailed than is that of other prophets.
There is evidence that two different versions of the book of Jeremiah came into being. The text of the Septuagint is shorter and is also arranged differently than is the Masoretic Text. Dead Sea scroll fragments of the book of Jeremiah indicate that two Hebrew versions existed. One scroll (4QJerᵇ) contains words from what is Jeremiah 9:22-10:21 of the Hebrew text. Although very little of the actual Hebrew text is preserved, the missing portion, when reconstructed from the Masoretic Text, does not fit into the available space. The Septuagint text is shorter, and omits the wording from verses 6 through 8 and verse 10 of chapter 10. Additionally, words corresponding to the phrase that starts with a reference to idols as having to be carried (in verse 5 of the Masoretic Text) follow words corresponding to ones from verse 9 of the Masoretic Text. In the case of 4QJerᵇ, the shorter text of the Septuagint is the corresponding Hebrew text that does fit into the space of what is the missing portion of the scroll.
Fragments from other scrolls with text from the book of Jeremiah indicate the existence of a Hebrew text that is more like that of the Masoretic Text. The oldest is 4QJerᵅ (thought to date from about 200 BCE or earlier). It contains many corrections, with the lengthiest one being the insertion of words from what is Jeremiah 7:30 to 8:3. Part of the wording is written in small letters and squeezed into the space between words of Jeremiah 7:29 and 8:4 and most of the remaining portion is written sideways in small letters on the left margin. The last part (the words of 8:3b) is found at the bottom of the page, where it is written upside down in small letters.²
One possible explanation for two versions of the book of Jeremiah is that one originated in Egypt and the other one in Babylon.This commentary will include details about the shorter Septuagint text and the way it is arranged.
Notes
¹Other messages appear to have originated during Josiah’s reign, but they are not specifically identified as such.
²Very little of the Jeremiah text is preserved in the fragments from what have been identified as six different scrolls. These are 2QJer, 4QJerᵅ, 4QJerᵇ, 4QJerᶜ, 4QJerᵈ, and 4QJerᵉ. The initial number is the number assigned to the cave where the fragments of the scrolls were found, the “Q” stands for Qumran, and the raised letters serve to identify the different scrolls that preserve portions of the text. Of these scrolls, two (4QJerᵇ and 4QJerᵈ) correspond more closely to the text of the Septuagint than to that of the Masoretic Text.
The prophetic work is designated as the “words of Jeremiah son of Hilkiah” or, according to the Septuagint, “the saying of God that came to Ieremias the [son] of Chelkias.” Possible meanings for the name “Jeremiah” are “YHWH loosens” (either the womb or from the womb) and “YHWH founded.” Jeremiah’s father was Hilkiah, one of the priests who were in Anathoth. Hilkiah may have been a descendant of Abiathar in the line of Ithamar. A possible connection of Hilkiah to Abiathar is the reference to the Levite city of Anathoth in the “land” or territory assigned to the tribe of Benjamin. (Joshua 21:17, 18; 1 Chronicles 6:60; 24:3, 6) It was to Anathoth that Solomon sent Abiathar when he deposed him as priest for having supported Adonijah in succeeding David as king. (1 Kings 1:7, 11; 2:22, 26, 27) Anathoth has been linked to a site less than three miles (under five kilometers) northeast of Jerusalem. (1:1)
The “word of YHWH” (“God” [LXX]) came to Jeremiah “in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of [Josiah’s] reign.” This was about 42 years before the Babylonians captured and destroyed Jerusalem during the reign of King Zedekiah. (1:2)
In the decades that passed, the “word of YHWH” (or prophetic messages) came to Jeremiah. This happened in the “days of Jehoiakim the son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, until the exile of Jerusalem [or the exile of surviving inhabitants of the city] in the fifth month.” The fifth month (Ab) corresponds to mid-July to mid-August. Based on the preponderance of extant ancient sources, the commonly assigned date is the year 587 or 586 BCE. (1:3)
Jeremiah is represented as declaring, “And the word of YHWH came to me, saying” (1:4), “Before I formed you in the belly, I knew you; and before you came forth from the womb, I consecrated you; a prophet to the nations I made you.” Before his birth, Jeremiah was known to YHWH as the instrument he would use as his prophet to his people and also to announce prophecies regarding other nations. YHWH consecrated Jeremiah or set him apart for his service. (1:5)
Jeremiah felt unqualified, inadequate, and too young to fulfill a commission as a prophet. He said, “Ah, Lord YHWH!” (“[You] the One Who Is, Sovereign, Lord!” [“O Sovereign, Lord!” (Rahlfs’ printed text)] [LXX]) “I do not know how to speak [publicly as required from a prophet], for I am [but] a boy.” (“I am [too] young.” [LXX]) (1:6)
YHWH’s response to Jeremiah’s objection was, “Do not say, I am a boy [(too) young (LXX)], for all to whom I send you, you shall go, and all that I command you, you shall speak.” This made it clear to Jeremiah that he would function as the instrument for proclaiming YHWH’s message as his sent one. (1:7)
Jeremiah was not to be afraid of the people regardless of their response, for YHWH would be with him to deliver him (evidently from those who would be hostile to his prophesying). These words gave him the assurance that he had the support and help of YHWH in his role as prophet. (1:8)
To reassure Jeremiah that he would not be inadequate for the prophetic office and to make it clear to him that he would not have to decide on or to formulate what to say, YHWH put forth his hand (possibly through the agency of an angel), touching Jeremiah’s mouth, and telling him, “Look, I have put my words in your mouth.” (1:9) “See,this day I have set you over nations and over kingdoms, to uproot and to break down, and to destroy and to overthrow, to build and to plant.” What Jeremiah would be announcing about nations and kingdoms would take place. They would be powerless in preventing the unerring fulfillment of the prophetic message. Therefore, Jeremiah would be over them, for his proclamations of YHWH’s judgment against nations and kingdoms would point to their being uprooted, broken down, destroyed, and overthrown and would be so certain to take place that the announcements about it could be equated with its being carried out. Jeremiah also was “to build and to plant,” and this would be by proclaiming messages that provided a basis for hope in a restoration to a thriving condition from a state of ruin and desolation. (1:10)
The “word of YHWH” came to Jeremiah with an initial question, “What do you see, Jeremiah?” He replied, “I see a branch of an almond tree” (shaqéd [a “waker” or an “awakening one”]). (1:11) “You have seen well,” was YHWH’s response, “for I am watching [shoqéd] over my word to perform it” (“my words to perform them” [LXX]). This interchange involved a wordplay. Two similar-sounding words (shaqéd and shoqéd), each one with a different meaning, convey the message. In Israel, the almond tree is among the first fruit-bearing trees to bloom after a period of dormancy in the winter and so is an “awakening one.” YHWH was keeping awake or watching over the “word” or message he had made known to Jeremiah and would see to it that it was fulfilled. Apparently this wordplay involving an almond branch served to make a lasting impression on Jeremiah’s memory. (1:12)
For a second time, the “word of YHWH” came to Jeremiah with an initial question, “What do you see?” According to a literal rendering of Jeremiah’s response, he saw a “blown pot.” This could mean that the pot with the fire used to heat it was blown upon by wind or by moving air from bellows. According to the Septuagint, the cauldron was “being heated.” Jeremiah also observed that the “face,” opening, or top of the pot was “away from” the north or tilted southward. This suggested that the boiling contents of the pot could spill out or be poured out toward the south. (1:13)
YHWH explained to Jeremiah the significance of what he saw. “From the north, evil [or calamity] will be opened up [or poured out] on all the inhabitants of the land” (the land of Jeremiah’s people). Military forces from lands at a considerable distance to the east of the territory of the kingdom of Judah would invade from the north, for they would avoid crossing the inhospitable desert that stretched many miles westward from their eastward location. Therefore, the coming disaster is represented as proceeding from the north. (1:14)
YHWH purposed to use armies that would be invading from the north to punish his wayward people. “For look, I am calling all the tribes of the kingdoms of the north” (“of the earth or land” [LXX]), says YHWH, “and they will come and will set each one his throne at the entrance of the gates of Jerusalem and against all its walls round about and against all the cities of Judah.” Whereas the invaders would be acting according to their own desires, they would be carrying out the punishment that YHWH had determined to befall his unfaithful people. Therefore, his words represent him as doing the summoning of the attackers, and their coming was certain to occur because he had purposed it. The victorious leaders of the military campaign would seat themselves at the gates of Jerusalem and decide the fate of the surviving inhabitants. All the fortified cities of Judah would fall before the invaders. Neither the walls of Jerusalem nor those of any of the other cities would save the people from siege and conquest. (1:15)
When expressing his judgments against the inhabitants of Jerusalem and the other cities in the kingdom of Judah, YHWH provided the reasons for the punitive action. It was “for all their wickedness,” forsaking him, burning incense to other gods, and bowing down to the “works of their hands,” or worshiping idols. (1:16)
Jeremiah was told to “gird up [his] loins,” or to prepare himself for the activity that his commission required, to arise, and to tell the people all that YHWH had commanded him. YHWH continued to speak to him, “Do not be shattered by them, lest I shatter you before them [literally, their faces].” Jeremiah was not to allow the people to intimidate him, causing him to weaken before them and, out of fear, to stop proclaiming the message he had been commissioned to declare. The serious consequence for permitting himself to be shattered or broken would be that YHWH would break him, rejecting and punishing him before the people as an unfaithful prophet. In the Septuagint, the concluding admonition to Jeremiah and attributed to the Lord is, “Do not be afraid before their face [or before them] nor be terrified before them, for I am with you to deliver you.” Although Jeremiah would face intense hostility, he could be certain of YHWH’s aid and that he would not have his life cut short. (1:17)
YHWH assured Jeremiah that he would make him strong like an unconquerable walled city, an iron pillar, and copper walls. “And look! I — I make you this day a fortified city and an iron pillar and copper [or bronze] walls against all the land, against the kings of Judah, against its princes, against its priests, and against the people of the land” (or the rest of the populace, not including the rulers and priests). (1:18) YHWH would make him strong for the intense pressure that would be brought to bear against him. Rulers, priests, and the people generally would fight against Jeremiah, but they would be unable to prevail against him, for YHWH promised to be with him and to deliver him. Jeremiah would prove to be unconquerable. (1:19)
The “word of YHWH” came to Jeremiah, revealing to him the message he needed to proclaim to the people. (2:1; see the Notes section.)
Jeremiah was to go and make a proclamation “in the ears of Jerusalem” or in the hearing of the city’s inhabitants. At the outset, he was to identify the source of the message. “This is what YHWH has said.” In the message, YHWH is represented as remembering the nation of Israel in its youth or prior to its entrance into the land of Canaan. At that time, the people had the attribute that is designated by the Hebrew word chésed. In this context, chésed may denote “loyalty” or “devotion.” The Septuagint rendering is a form of éleos, meaning “mercy” or “compassion,” and may here describe the tender feeling the people had for their God. They then had a love like that of a bride, manifesting it in an initial way when leaving Egypt under the leadership of Moses and following YHWH in the wilderness — an inhospitable and arid region where no cultivated crops grew, for no sowing was done there. In the wilderness, YHWH’s presence with his people was tangibly revealed by a column of cloud during the day and a luminous column during the night, and the movement of the column was the signal for the people to break camp and to depart. Accordingly, when following the column, the people were following YHWH in the wilderness. The Septuagint concludes with the words, “You followed the Holy One of Israel, says the Lord.” (2:2; see Exodus 13:21, 22.)
To YHWH, Israel was “holy” as his possession and sacred like the firstfruits of his harvest. (Compare Exodus 22:29; 23:19.) All who tried to consume Israel made themselves guilty, for it was comparable to eating of the firstfruits that belonged to YHWH. “Evil” or calamity came upon those who did so. (2:3; see the Notes section.)
Jeremiah called upon the people to pay attention. “Hear the word of YHWH, O house of Jacob, and all families of the house of Israel.” “House of Jacob” and “house of Israel” are parallel designations for the people of Israel, for the name of their forefather Jacob was changed to Israel after he wrestled with an angel. (2:4; see Genesis 32:24-28.)
YHWH’s message raised a rhetorical question that should have prompted the people to think seriously about their conduct. What had their ancestors found in YHWH that was unjust, providing them with a valid reason for distancing themselves from him and “walking after,” or choosing to serve, “vanity” or “worthlessness” (vanities or worthless things [LXX], idols or nonexistent deities) and thereby becoming worthless? (2:5)
Their ancestors failed to give sober consideration to YHWH’s loving care for them, choosing to turn their backs on him and to venerate nonexistent gods and goddesses. They did not say, or reflect on, anything that YHWH had done for them as a people. He had brought them out of the land of Egypt and then led them through a “land of steppe and pit,” or a desert region with deep depressions and holes that made travel hazardous. Any person or animal stumbling into the pits could be seriously injured. It was a “land of dryness and death’s shadow” or an arid land where hidden dangers lurked and one could become confused as if plunged into sudden darkness. This was not a land through which a “man” or any traveler would pass or in which any man resided. This meant that there were no paths or roads to follow and no settlements along the way where provisions could be obtained. Yet YHWH brought his people safely through this hazardous area, with their needs for food and water being met. They, however, never asked, Where is YHWH who did this for us? Instead of seeking him as their protector and helper, they forsook him and chose to venerate nonexistent deities. (2:6)
After about four decades of leading them through an arid wilderness, YHWH brought his people into the land of Canaan. This land is designated as an “orchard” (karmél) or fruitful region, where the people could “eat” or enjoy its fruit and its good things, or its desirable products. According to Deuteronomy 8:8, 9, it was a “land of wheat and barley, vines and fig trees,” pomegranates, olive trees, honey, and a land in which the people would not lack in anything. The Hebrew noun karmél also applied to a fertile mountain range in the central part of ancient Israel, and the Septuagint translator transliterated karmél as a proper noun (“I [the Lord] brought you into Carmel”). Instead of appreciating what YHWH had done for them by bringing them into a productive land, the people defiled it upon beginning to reside there. By reason of his being the Creator, YHWH owns everything. Therefore, it was his land that the Israelites defiled when they ceased to be exclusively devoted to him and began to revere false gods and goddesses and to engage in disgusting rituals to honor these nonexistent deities. The land was also YHWH’s heritage that he gave to the Israelites as their inheritance, and they made it an “abomination” with their idolatrous practices. (2:7)
The priests should have been teaching the people to be devoted to YHWH and to set a laudable example in this respect. They, however, did not say, “Where is YHWH?” The priests did not earnestly seek him as the one whose approval and guidance they desired and whose will they wanted to do. The men who handled the law may have been scribes or copyists. They should have been thoroughly acquainted with the requirements of the law and been teaching it to the people, but they did not “know” YHWH, for they did not harmonize their life in harmony with his will and gave no evidence of wanting to do so. Their conduct distanced them from God, making them like strangers who did not know him. The “shepherds” or rulers should have been setting a good example for their subjects in being loyal to YHWH and obedient to his commands, but they transgressed against him. Prophets failed to admonish the people in the name of YHWH to abandon idolatry and to be devoted to him alone. Instead, they prophesied by Baal, a fertility deity. In the Septuagint, the feminine article precedes the proper noun Baal, either to cast shame on the false god or to link the name to a female deity. The prophets “walked” after or pursued things that brought no profit — the nonexistent deities that could not benefit them in any way. (2:8; see the Notes section.)
In view of what the wayward people in the territory of the kingdom of Judah had done, YHWH had a case against them. Therefore, he is quoted as telling them that he would contend with them and with the “sons of their sons” or their grandchildren. The implication is that a condemnatory judgment would be rendered against them. (2:9)
To make the people think seriously about their having forsaken YHWH and adopted the worship of false gods and goddesses, they are addressed as if being advised to undertake a fact-finding mission. They are to cross over in a westward direction to the coasts of “Kittim” or Cyprus and send others eastward to Kedar (probably a region in the northwestern area of the Arabian Peninsula). In these locations, they were to see whether any of the peoples had done anything that resembled their course of abandoning YHWH. (2:10)
The rhetorical question related to the fact-finding mission is, “Has [any] nation changed [its] gods,” replacing them with the deities of other peoples? As for these “gods,” they were no gods at all. People of the various nations, even when they were conquered, did not give up their gods. They might add new deities to their existing pantheons, but it would have been inconceivable for them to replace their own gods with those of other nations. The people whom YHWH had chosen as his own, however, did just that. They “changed its glory” for that which brought no profit or was useless, choosing worthless Baal, a nonexistent god that could do nothing to benefit them, instead of remaining loyal to YHWH, the Glorious One, to whom they owed their existence as a people. (2:11)
According to certain lists of changes ancient scribes made to the text (tiqqune sopherim), the reading “its glory” (the word for “glory” followed by a third-person singular suffix [a third-person singular adjective in LXX]) is an emendation for “my glory.” If “my glory” is the original reading, this would indicate that the people exchanged the “glory,” majesty, or grandeur of the living God, the truly Glorious One, for a worthless and nonexistent deity (or deities). (2:11; compare Romans 1:23; see the Notes section.)
The response to what the “heavens” witnessed should be one of great shock. “Be appalled, O heavens, at this, bristle [with horror], be utterly devastated [possibly meaning to be aghast as if having been laid waste], says YHWH.” Translators commonly render the concluding part of the verse on the basis of an emendation (“shudder with great horror” [NIV], “shudder with sheer horror” [NAB], “shudder in utter horror” [REB]). According to the Septuagint, heaven was beside itself because of what the people had done and shuddered still more to a great extent. (2:12)
YHWH’s people had done “two evil things.” They had left YHWH, the “source of living water to hew out cisterns for themselves, broken cisterns that cannot hold water.” Instead of remaining loyal to YHWH, the one who proved to be like a dependable spring that provided them with abundant blessings in the form of aid, guidance, and protection, (1) the people forsook him and (2) chose other means for obtaining what he had generously provided. These means brought them no benefits but were comparable to cisterns with cracked plaster from which water seeped back into the ground and which were useless as sources for needed water. Foolishly, the people began to look to nonexistent deities and alliances with foreign nations as the way in which to be secure and to prosper. (2:13)
A “slave” is in an inferior position and under the control of a master, and a boy whose parents are slaves is “born a slave” in their master’s household or is a slave from birth. This was not the situation of the Israelites, for they were a free people as servants of YHWH. His purpose for them was to continue to be free and not to be enslaved to foreign powers. Yet the circumstances of Israel had come to be like that of a slave under the control of a cruel master. This is implied with the rhetorical question, “Why then has he become booty?” Triumphant foreign powers plundered whatever was to their liking and seized survivors as their captives. (2:14)
“Young lions” roared against Israel, devastated the land and burned cities, reducing them to uninhabited ruins. During the reign of Hezekiah, the Assyrians invaded the territory of the kingdom of Judah and captured all the fortified cities, with only Jerusalem being spared on account of divine intervention. Besides the spoils of war and the captives whom his forces seized, the Assyrian monarch exacted a large tribute from King Hezekiah. (2 Kings 18:13-16; 19:32-36) The Assyrians invaded the kingdom of Judah again during the reign of Manasseh, who succeeded his father Hezekiah as king. At that time Manasseh was taken as a captive to Babylon. (2 Chronicles 33:11) Years later, when King Josiah died in a battle with the forces of Pharaoh Necho, this also had ruinous results for the kingdom. (2 Kings 23:29, 30; 2 Chronicles 35:20-24) Necho imprisoned Jehoahaz (the son of Josiah whom the people had made king), later took him as a captive to Egypt, and imposed a large fine on the realm. (2 Kings 23:30-33; 2 Chronicles 36:1-4) “Young lions” in the form of foreign powers did indeed roar against Israel and devastate the land. (2:15)
Noph (Memphis [LXX]) was once a capital of ancient Egypt. The site has been identified with ruins that lie south of modern Cairo. Tahpanhes has been linked to Tell Defneh in the Lower Delta region. The action of the “sons” or men of Noph or Memphis and Tahpanhes (Taphnas [LXX]) is described as “grazing on you, [on] the “crown of the head.” In the Hebrew text, the second person singular suffix (“you”) is feminine gender and could refer either to the nation or the capital city Jerusalem. The reference could be to the high cost an alliance with Egypt would be to the leaders (the “crown”) of the nation, with no benefit to them. Regarding the “sons” or men of Memphis and Taphnas, the Septuagint says that they “knew you and were mocking you.” (2:16)
The following rhetorical question implied that there are ruinous consequences for making alliances with a foreign power: Is “not this [what] you bring upon yourself by forsaking YHWH your God when walking [or leading] you in the way?” Failure to be faithful to YHWH and to look to him for aid, guidance, and protection would mean disaster for the nation. The reference to the “walking” or leading “in the way” could refer to YHWH’s leading the people in the wilderness after their being delivered from Egyptian enslavement. Their acts of unfaithfulness at that time could here be representative of their more recent abandonment of YHWH to follow a course contrary to his will. (2:17; see the Notes section.)
“Shihor” is understood to designate one of the eastern branches of the Nile River in the Delta region. The Septuagint rendering “Geon” applies to the Nile. To go to Egypt “to drink the waters of Shihor” would mean to form an alliance with Egypt, looking to that country’s military might to provide security. Likewise, to go to Assyria “to drink the waters of the River” (the Euphrates [“rivers” (LXX), the Euphrates and the Tigris]) would mean to seek the aid that an alliance with Assyria could provide. An alliance with Assyria would only have been possible during the reign of Josiah, for the Assyrian capital Nineveh fell to the combined forces of Babylonian king Nabopolassar and Cyraxares the Mede in the fourteenth year of Nabopolassar’s rule. Egypt and Assyria were allied against Babylon, for Pharaoh Necho led his forces into the realm of King Josiah to aid the Assyrians after the fall of Nineveh. According to the Babylonian Chronicle B.M. (British Museum) 21901, Ashur-uballit II tried to continue Assyrian rule from the city of Haran as his capital, and apparently Necho came to his aid. Josiah tried to prevent Necho from continuing his northward march and was killed in his attempt to do so. (2 Kings 23:29, 30; 2 Chronicles 35:20-24) Between three and four years later, the Babylonians under the command of Nebuchadnezzar defeated the forces of Pharaoh Necho at Carchemish. (Jeremiah 46:2) These known historical developments indicate that the prophetic message of Jeremiah would have been announced during Josiah’s reign. (2:18)
The wickedness of the people should discipline or chasten them, for they would experience the dire consequences for their wayward conduct. Their acts of apostasy or rebellion against YHWH should reprove them. This would happen when condemnatory judgment would be expressed against them. The people would then come to “know and see,” or be forced to recognize, that having forsaken YHWH is “evil and bitter.” It was evil or wicked for the nation to be disloyal to YHWH, turning away from him to pursue the veneration of nonexistent deities and to enter alliances with foreign powers in an effort to assure security. Their doing so was “bitter,” with very painful consequences for them. The Septuagint says, “Also know and see that [it was] bitter for you to forsake me, says the Lord, your God, and I had no pleasure in you, says the Lord, your God.” In the extant Hebrew text, the declaration of the “Lord, YHWH of hosts” (the God with hosts of angels in his service for the carrying out of his will and judgments) to the people is, The “fear of me” (or the reverential regard for me) is “not in you.” (2:19)
With seeming reference to Israel’s liberation from Egyptian enslavement, the Masoretic Text represents YHWH as having broken the yoke of the people and burst their bonds. According to the Septuagint, however, the people are the ones who broke their yoke and burst their bonds, refusing to live up to the requirements of the covenant that God had concluded with their forefathers. Instead of fulfilling their covenant obligations, the people defiantly refused to serve YHWH and engaged in idolatrous practices “on every high hill and under every flourishing tree.” There they “stooped” as does a prostitute who is ready for intercourse. The Septuagint expresses the rebellious spirit of the people with the words, “I will not serve, but I will go upon every high hill and under every shady tree; there I will be spread out” (possibly meaning “released from all restraint” to engage) “in my prostitution.” (2:20)
YHWH had planted the nation as a “choice vine,” all of it “seed of truth,” pure or good seed, but the result was not what should have been expected. The nation had turned into a foreign vine, and the rhetorical question was how this could have happened. According to the Masoretic Text, the wording of the question is somewhat obscure. It literally reads, “And how have you turned to me a turning aside of the foreign vine?” In this case, translators commonly render the question in an emended form. “How then did you turn degenerate and become a wild vine?” (NRSV) “How is it you have turned into seedlings of a vine that is alien to me?” (NJB) “How then did you turn against me into a corrupt, wild vine?” (NIV) “How could you turn out obnoxious to me, a spurious vine?” (NAB) “Yet now you are turned into a vine that has reverted to its wild state! (REB) “Now you produce nothing but small, rotten grapes.” (CEV) In the Septuagint, the question is, “How have you turned into bitterness — the vine, the strange one?” (2:21)
The people had polluted themselves with their idolatrous practices that included ceremonial prostitution. This defilement was of a nature that made any cleansing impossible. Even if they were to wash themselves “with alkali and use much lye,” their “guilt” would still have been a stain before YHWH. According to the Septuagint, they would be stained by their “injustices.” (2:22)
The people appear to have claimed that they had not polluted themselves by venerating Baal, but they had no valid basis for their denial. Therefore, the question directed to them was, “How can you say, ‘I am not defiled; I have not gone after the Baals’?” They may have thought that, because of their ritualistically worshiping YHWH, their involvement with the “Baals” (the various manifestations of Baal that were linked to particular locations) had not polluted them. There was no recognition on their part that a failure to be exclusively devoted to YHWH was a serious breech of their covenant obligations to him. If, however, the people were to look into “the valley” where they had been, they would “see” what they had done. This likely was the Valley of Hinnom on the south and southwest of Jerusalem. The abominable idolatrous rituals carried out at that location included child sacrifice. (Jeremiah 7:31; 19:2-6; 32:35) In being indecisive about being exclusively devoted to YHWH and then participating in the veneration of Baal and other nonexistent deities, the people were like a “swift female camel,” running a short distance in one direction and then in the opposite direction, or merely crisscrossing her own path. (2:23; see the Notes section.)
The idolatrous people were like a female onager. This animal that is “used to a wilderness” as her home will be “snuffing the wind” when “in heat,” seeking to detect the scent of a male. At this time, her craving for a mate cannot be restrained. Therefore, the question is raised, “Who can turn her back [from her pursuit]”? “All those seeking [or looking for] her will not weary themselves. In her month [or at mating time], they will find her.” The meaning of the words after the question depends on how “all those seeking” her are identified. If the reference is to people, the thought would be that they will not be tiring themselves in locating the animal. At mating time, they will find her with a mate. Another way to regard the word “all” is to consider it as applying to male onagers or wild asses. Modern translations are more specific in their wording than is the extant Hebrew text. “A wild she-donkey, at home in the desert, snuffing the breeze in desire; who can control her when she is on heat? Males need not trouble to look for her, they will find her in her month.” (NJB) “You are a female donkey sniffing the desert air, wanting to mate with just anyone. You are an easy catch!” (CEV) “A wild donkey accustomed to the desert, sniffing the wind in her craving — in her heat who can restrain her? Any males that pursue her need not tire themselves; at mating time they will find her.” (NIV) Similarly, the wayward people passionately pursued the veneration of nonexistent deities and could readily be found at sites where they engaged in abhorrent idolatrous rituals. (2:24; see the Notes section.)
The avid pursuit of false gods and goddesses only brought harm to the people. It proved to be like running to the point of wearing out their sandals and becoming extremely thirsty. They should have kept their “foot from bareness,” or from becoming barefoot, and their “throat from thirst,” but they refused to do so. According to the Septuagint, the admonition was to turn their foot away from a “rough” or uneven “way” and their “throat from thirst.” Habituated to the veneration of nonexistent deities, their response was, “It is hopeless [I will be manly (LXX) or act like a man], for I have come to love strangers [foreign deities], and after them I will go.” (2:25)
The wayward course the “house of Israel” had followed was shameful. The disgrace was comparable to that of a thief when he is caught. This was the shame of the people generally and “their kings, their princes, and their priests, and their prophets [false prophets].” In the Septuagint, the shame of the “sons [or people] of Israel” is referred to as a future event, suggesting that they would be shamed when they would be severely punished for their unfaithfulness to God. (2:26)
The people viewed the nonexistent deities that were represented by images or objects fashioned from wood and stone as actually existing. Therefore, the idolaters are portrayed as saying to a tree, “You are my father,” and to a stone, “You brought me forth” or gave birth to me. They abandoned YHWH, turning their back (literally, “neck” or “back of the neck”) to him “and not [their] face” (as persons who looked to him for guidance, aid, and safeguarding, and who desired his approval). Yet, when calamity would befall them on account of their unfaithfulness, they would cry out to YHWH, saying, “Arise and deliver us!” (2:27) At that time of distress, the fitting response would be, “Where are your gods that you made for yourself? Let them arise if they can deliver you in the time of your calamity.” There would be no shortage in the number of gods upon whom they could call, “for the number of [their] cities” corresponded to the number of their gods. The Septuagint adds, “and according to the number of the streets of Jerusalem they were sacrificing to Baal.” (2:28; see the Notes section.)
The question that YHWH directed through Jeremiah to the faithless people may be rendered, “Why do you complain against me?” In the Septuagint, the question is, “Why do you speak to me?” The implication is that the people expected YHWH to deliver them from calamity and, therefore, complained or thought they had a case against him for not coming to their rescue. There was good reason for him to disregard their outcries, for “all” of them had rebelled against him, transgressing his commands. The Septuagint says, “All of you acted impiously and all of you behaved lawlessly against me, says the Lord.” (2:29)
In expression of his judgment against the faithless people, YHWH withdrew his protection from them and allowed them to suffer defeats and oppression from other nations. Yet this severe discipline did not bring them to their senses. “In vain” had YHWH “struck [their] sons.” The people “did not take discipline” or correction. Instead of paying attention to the words of the prophets YHWH sent to them, they became hostile toward them to the point of killing them. “Your sword devoured your prophets like a ravening lion.” The Septuagint adds, “and you did not fear.” They had no fear of having to face serious consequences for having killed God’s representatives. (2:30)
To impress upon the people that they had no valid reason for their unfaithfulness, YHWH used Jeremiah to raise a number of rhetorical questions, “O generation, see [or take note of] the word of YHWH, Have I been a wilderness to Israel or a land of deep darkness?” Repeatedly during the course of the history of the nation, YHWH had demonstrated himself to be the provider, protector, and deliverer of his people. He had not been like an inhospitable wilderness, a region where food and water were scarce, nor had he been like a region of darkness where hazardous conditions and attacks from men or beasts could be faced suddenly and unexpectedly. In view of the loving and caring manner in which YHWH had dealt with his people during the course of their history, the rhetorical question was, “Why do my people say, We roamed [as persons free to wander about as we please, doing what we want (we will not be dominated or lorded over [LXX]) ]; we will not come to you any longer?” The question implied that they were defiant in their rejection of YHWH and in the pursuit of idolatrous worship. They had no intention of repentantly returning to him. (2:31)
The answer to the rhetorical question is that a virgin would not “forget her ornaments, a bride her breast sashes” or ribbons. In the case of God’s people Israel, they should have regarded him as their greatest glory, the One to whom they were bound as a wife is to her husband. They, however, had forgotten him “days without number,” forsaking him to pursue nonexistent deities and to form alliances with foreign powers in an attempt to assure their security. (2:32)
Apparently the capital city Jerusalem is addressed as a woman who has gone out to seek love like a prostitute and has done so well in this base endeavor that she has even taught bad women her ways. These bad women could learn from her. A number of modern translations are more specific in conveying this basic significance than is the Hebrew text. “You pick your way so well in search of lovers; even wanton women can learn from you.” (REB) “You are so clever at finding lovers that you could give lessons to a prostitute.” (CEV) “How skillfully you plan your way to seek out love! Why, you have even taught the worst of women your ways.” (Tanakh [JPS, 1985 edition]) The Septuagint departs from the reading of the extant Hebrew text. “What good thing will you yet practice in your ways to seek love? “Not thus [will you do], but you even behaved wickedly to pollute your ways.” A number of modern translations incorporate wording that reflects elements of the Septuagint rendering. “How well you pick your way when seeking love! You who, in your wickedness, have gone by ways unclean! (NAB) “How well you set your course in pursuit of love! And so you have schooled your ways to wicked deeds.” (NJB) (2:33)
On the “skirts” of Jerusalem (personified as a woman) were found the blood stains from the “souls of innocent poor ones,” of those who were unable to defend themselves from having their blood spilled. They were not guilty of any crime that could have resulted in death. They had not broken into houses at night and been killed by their occupants. (Compare Exodus 22:2.) The Septuagint rendering suggests that these “souls” were the children who were sacrificed to Baal. “And on your hands was found the blood of innocent souls. Not in break-in did I find them, but at every oak.” (2:34)
Although having incurred bloodguilt, Jerusalem is represented as saying, “I am innocent,” and expecting God’s anger to be turned away from her. YHWH, however, purposed to enter into a legal case against her for saying, “I have not sinned.” (2:35)
The “changing” of Jerusalem’s “way” or course relates to turning to different foreign powers as sources for assuring security. In the Hebrew text, the phrase regarding the changing of her way has wording that is somewhat obscure. This accounts for a variety of meanings in the renderings of modern translations. “How you cheapen yourself, by changing your course! (Tanakh [JPS, 1985 edition]) “Why do you so lightly change your course?” (REB) “How lightly you gad about, changing your ways.” (NRSV) “How frivolously you undertake a change of course!” (NJB) “How very base you have become in changing your course.” (NAB) “Why do you go about so much, changing your ways?” (NIV) The alliance with Assyria brought only ruinous consequences for Jerusalem and the entire realm of the kingdom of Judah. It was an alliance that proved to be a cause for shame or bitter disappointment. Likewise, the alliance with Egypt (Mizraim) would in no way benefit the nation, but Egypt would be a power of which Jerusalem (as representing the whole realm) would become ashamed on account of not being helped in any way. According to the Septuagint, Jerusalem would be shamed or humiliated by Egypt as she had been by Assyria. (2:36; see the Notes section.)
One’s placing the hands upon one’s head was a gesture of shame, pain, and mourning. This is what the people would experience because of having put their trust in Egypt for aid. Their doing so constituted a forsaking of YHWH as their helper and deliverer. Therefore, YHWH rejected those in whom Jerusalem (as representing the people of the kingdom of Judah) put her trust. Jerusalem would not prosper or have success by them (the Egyptians). (2:37; see the Notes section.)
Notes
The words of verse 1 in the extant Hebrew text are not found in the Septuagint.
Verse 3 in the Hebrew text, ends with the words, “utterance of YHWH [says the Lord (LXX)].”
Faithful Israelites, including the prophets, considered false gods and the images by means of which they were represented as shameful things, and proper names that included the designation “baal” were at times changed to bósheth, meaning “shame.” (Compare 2 Samuel 2:8; 9:6 with 1 Chronicles 8:33, 34.) The Hebrew word bósheth is feminine gender, and this possibly explains why the Septuagint translator used the feminine article when referring to the false god Baal. (Jeremiah 2:8; 7:9; 22:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35)
The wording of the Septuagint in the first part of verse 11 may be rendered, “Will nations exchange their gods? And these are not gods.”
In verse 17, the Septuagint does not including a reference to God’s leading “in the way.” It reads, “Has not your forsaking me done these things to you? says the Lord your God.”
In verse 23, the Septuagint does not mention a female camel. It says, “See your ways in the burial place and know [recognize or acknowledge] what you have done. In the evening, her voice cried out.” The reference to the burial place could be to the one where the bodies of sacrificed children were buried. Based on the context, Baal (feminine gender in Greek) is crying out in the evening. Possibly the evening was the time when certain abominable rituals were carried out, and so Baal is here represented as calling out for the rituals to begin. The next words (“her ways”) are part of the sentence that is completed in verse 24.
Verse 24 in the Septuagint is worded in a way that does not seem to fit “Baal” (feminine gender). It may be that the translator had a defective Hebrew text here or had a problem in understanding it. “Her ways she widened over waters of a desert. She was driven by the desires of her soul; she was delivered up. Who will turn her back? All those seeking her will not tire [themselves]. In her humiliation, they will find her.”
Regarding the feminine gender of “Baal” in verse 28 of the Septuagint, see verse 8.
In verse 36 of the Septuagint, the introductory question is, “What did you despise so much as to repeat your ways?” Perhaps the thought is that Jerusalem had great contempt for the right course and ended up repeating the error of entering an alliance with a foreign power.
In the Septuagint, the concluding phrase of verse 37 is, “for the Lord has rejected your hope, and you will not have success in it.”
The answer to the first rhetorical question is, “If a man divorced his wife and she left and then married another man, the first husband could not “return to her anymore.” According to the Deuteronomy 24:4, remarriage, in that case, would have violated God’s law. Being a sinful act by reason of the fact that the woman had been polluted, it would have defiled the land. God gave the land to the Israelites as an inheritance, and this made it a “holy” land, and sin polluted it. In view of the fact that a man could not remarry the wife he had divorced and who came to be the wife of another man, the question is raised as to whether YHWH should permit Jerusalem (as representing the people of the kingdom of Judah) to return to him after she had made herself guilty of prostituting herself to many companions, doing so by involvement with nonexistent deities and alliances with foreign powers. The implied answer is, No. In her defiled state, Jerusalem could not return. (3:1; see the Notes section.)
Jerusalem (as representing the people of the kingdom of Judah) was called upon to raise her eyes to look at the bare or treeless heights and to see what she has done. The rhetorical question is, “Where have you not been ravished” (“lain with” [qere substitute])? “By the ways,” she sat “like an Arab in the wilderness [like a desolate crow (possibly meaning a lone crow) ],” seeking to have relationships that constituted a violation of her covenant obligations to YHWH, obligations that bound her to him as a wife is bound to her husband. She polluted the land by repeatedly prostituting herself and committing evil. (3:2)
Showers and spring rain did not come when needed. Yet “Jerusalem” (the people of the realm) did not recognize that precipitation was withheld because of having been unfaithful to YHWH and choosing to continue in a course like that of a brazen prostitute. Therefore, Jerusalem is described as having the brow of a woman committing prostitution and as refusing to be ashamed. (3:3; see the Notes section.)
Despite a record of unfaithfulness, “Jerusalem” is represented as claiming to be in a close relationship with YHWH. This is implied in the rhetorical question, “Have you not just now called to me, ‘My Father’; friend of my youth you are”? In the Septuagint, the question is, “Did you not call me, as [one being the] home, and father, and ruler of your virginity?” (3:4)
“Jerusalem” is seemingly represented as questioning whether God would remain indignant for all time to come or keep watching her (apparently to administer punishment for transgressions). The implication is that the people of the kingdom of Judah did not believe that this would be the case and continued in their God-dishonoring actions. Accordingly, “Jerusalem” is referred to as having spoken in this manner and yet having done all the evil that she could. (3:5; see the Notes section.)
In the “days” or in the time of Josiah’s reign, Jeremiah received a message that is attributed to YHWH. It related to the unfaithfulness of the people in the ten-tribe kingdom of Israel. “Have you seen,” Jeremiah was asked, “what the apostate [or rebellious] one, Israel [the community of Israel (LXX)], has done [to me (the Lord) (LXX)]?” She ascended “every high hill” and went to groves to be under the shadow of flourishing trees. The reason for going up to elevated sites and groves was to engage in abominable idolatrous rites. These rituals often included ceremonial prostitution. As acts that violated the covenant that bound the people to YHWH as a wife is bound to her husband and that required being exclusively devoted to him, all of the idolatrous practices constituted prostitution. (3:6)
After “Israel” (the people of the ten-tribe kingdom of Israel) had “done all these things” or made herself guilty of abominable idolatrous practices, YHWH “said” or thought that she would return, “but she did not return.” Her “treacherous sister Judah saw” or witnessed the developments in the ten-tribe kingdom of Israel. According to the Septuagint, “faithless Judah saw her [sister’s] unfaithfulness.” (3:7)
When YHWH saw the adulterous course of Israel (the people of the ten-tribe kingdom of Israel), or what she had done in repeatedly violating her covenant relationship with him, he sent her away and severed his relationship with her (as if having given her a “certificate of divorce”). This happened when YHWH permitted the Assyrians to conquer the ten-tribe kingdom of Israel and to take survivors of the military campaign into exile. “Treacherously acting Judah” (the people of the kingdom of Judah) witnessed this but “did not fear,” never considering that like punishment for unfaithfulness to YHWH could come upon her. She also conducted herself like a prostitute, acting contrary to the covenant relationship that bound her to YHWH like a wife to her husband. (3:8)
In the Hebrew text, a noun for “lightness” or “frivolity” is linked to the “prostitution” that Judah (or the people of the kingdom of Judah) committed. This could mean that she treated her unfaithfulness to YHWH as a matter of no consequence. The Septuagint rendering could be understood to mean that her prostitution became “nothing” to her. Her acts of unfaithfulness defiled the God-given land, and she continued to commit adultery “with stones and with trees,” doing so by revering and bowing down before representations of nonexistent deities that were fashioned from stone or wood. (3:9)
Apparently despite the reforms that King Josiah initiated and his campaign against idolatrous practices, Judah did not “return” to YHWH “with all her heart” or with undivided devotion, but only in pretense. Outwardly, because Josiah had taken action to root out idolatrous practices from his realm, his subjects seemed to return to YHWH, but this was insincere. At heart, they were still attached to their idolatrous ways. Their seeming return was but a pretense and, therefore, a “false” return. (3:10)
Treacherous Judah had more time to return to YHWH than did her sister Israel and should have been motivated to do so after witnessing the severe judgment that befell the people of the ten-tribe kingdom of Israel in the form of conquest and exile. The people of the kingdom of Judah, however, refused to return to YHWH, abandoning all idolatrous practices and coming to be exclusively devoted to him. Therefore, Israel, by contrast, revealed her “soul” or herself to be more righteous than treacherous Judah. (3:11)
Jeremiah was instructed to “go” and to make a proclamation to the “north.” This was a message for the people of the former ten-tribe kingdom of Israel, the realm that was situated north of the kingdom of Judah. The proclamation was an appeal for unfaithful or apostate Israel to return to YHWH. This appeal included the assurance that he would not look upon the people with anger, for he was kind, gracious, loyal, or “merciful” (LXX). He would not be angry for all time to come (“into the age” [LXX]). (3:12)
The admonition directed to Israel (the people of the former ten-tribe kingdom of Israel) is, “Know,” recognize, or acknowledge “your iniquity, for against YHWH your God you rebelled [acted impiously (LXX)] and scattered your ways among strangers under every flourishing tree, and to my voice you have not listened.” These words are identified as an “utterance of YHWH.” The “strangers” were foreign gods whom the people worshiped, engaging in abominable rituals under the shade of trees located in groves devoted to the nonexistent deities. There the people “scattered” their “ways.” The reference to the scattering of the “ways” has been variously understood. “You ran hither and yon to strangers.” (NAB) “You have scattered your favors to foreign gods.” (NIV) “You have prostituted yourself with the Strangers [foreign deities].” (NJB) (3:13)
The “utterance of YHWH,” through Jeremiah, is for the apostate or rebellious “sons” or people of the former ten-tribe kingdom of Israel to return to him, for he is the “owner” or “master” of the people. As repentant persons, he promised to take them, “one from a city and two from a family” and to bring them “to Zion,” the place that, according to the words that follow, will come to have a far loftier position than the former Zion or Jerusalem enjoyed. The reference to “one” and “two” may serve to indicate that only a remnant would return to YHWH. (3:14; compare Isaiah 10:21, 22.)
YHWH would give “shepherds” to the repentant people who returned to him. These “shepherds” or leaders would be men whom he approved. They would be individuals after his own “heart,” men who delighted in doing his will and who would deeply care about the people. (Compare 1 Samuel 13:14.) Like concerned shepherds who conscientiously looked after the flock, these shepherds would do their pasturing, feeding, or leading of people with “knowledge and understanding.” This suggests that they would recognize the needs of the people and respond accordingly. (3:15)
The time would come when those who returned to YHWH would become many and “be fruitful,” or increase greatly, “in the land.” “In those days” or at that future time, the sacred status of “Zion” would not be linked to the “ark of the covenant” as representatively indicating the presence of YHWH in the midst of his people. The people will then cease to speak of the “ark of the covenant of YHWH [the Holy One of Israel (LXX),” and “it will not come to heart” (or give rise to nostalgic thought among the people). They “will not remember it.” The ark “will not be missed,” and it will never again be made. (3:16)
In the time to come (“in those days and at that time” [LXX]), the people “will call Jerusalem the throne of YHWH [the Lord (LXX)],” suggesting that he will then be personally present as the Sovereign (and not just in a representative way in connection with the ark of the covenant [Exodus 25:22; Leviticus 16:2]). “All the nations,” or people from all the nations, “will be gathered to the name [the person or presence] of YHWH in Jerusalem, and they will walk,” or conduct themselves, no longer according to the “stubbornness of their evil heart [thoughts of their evil heart (LXX)].” They would cease to act defiantly against YHWH in keeping with the inclination of an “evil heart” or corrupt thinking. (3:17; see the Notes section.)
“The land of the north” includes territory situated both to the north and the east of the land of Israel. Merchants and armies coming from any part of that region avoided the inhospitable desert that extended many miles to the west of their location of origin. They entered the land of Israel from the north, and the designation “the land of the north” relates to the direction from which the land of Israel was entered. The Septuagint rendering is more specific, for it refers to the “land of the north” and “all regions.” At a future time after a period of exile, people of the “house of Judah” (the former territory of the kingdom of Judah) and those of the “house of Israel” (the former territory of the ten-tribe kingdom of Israel) would cease to have bitter rivalry but would come to enjoy unity. Together they would come “out of the land of the north,” the region where they had been exiled, and enter the land of Israel, the land that YHWH gave as an inheritance to their “fathers” or ancestors. (3:18; see the Notes section.)
“Sons,” not “daughters,” were the usual heirs. Therefore, for YHWH to set Israel (in the Hebrew text referred to with the feminine pronominal suffix and thus represented as a woman) “among sons” (“children” [LXX]) would mean to grant Israel all the privileges associated with sonship. It included giving Israel the land of Canaan, which is here described as a “desirable land, an inheritance most beauteous of the armies of nations [a choice land, an inheritance of God Almighty of nations (LXX)].” This description indicates that it was the most beautiful or delightful land among all lands. To have been granted the position of a “son,” the people of Israel should have been drawn close to YHWH, calling him “my Father” and never turning back from following him or from wanting to do his will. (3:19; see the Notes section.)
The “house of Israel” or the people of Israel failed to appreciate what YHWH had done for them. They acted like a treacherous woman who left her companion or mate. The people proved to be treacherous toward YHWH, rejecting him as the one to whom they should have been exclusively devoted. (3:20)
The “sons” or people of Israel suffered greatly because of their having been unfaithful to YHWH. Without his aid and protection, they experienced conquest and exile. Therefore, they are portrayed as weeping on the bare or treeless heights. The Septuagint refers to the “voice” or sound of “weeping” as being “heard from lips.” The “entreaty” or pleading of the people would have been for mercy and help in their distress. They had brought affliction upon themselves, for they had “perverted their way and forgotten YHWH their God [their holy God (LXX)],” choosing to follow the wrong course and ignoring what their covenant obligations to him required of them. (3:21)
Through Jeremiah, YHWH appealed to the “apostate,” rebellious, backsliding or unfaithful “sons” or people to “return” to him, and this is followed with the promise, “I will heal your apostasy [wounds (LXX)],” curing them from backsliding into a course of rebelliousness. Repentant ones among the people are represented as responding with the words, “See, we come to you, for you [are] YHWH our God.” The Septuagint rendering is, “See, we will be your servants, for you are the Lord our God.” (3:22)
The acknowledgment of the repentant people regarding the hills and mountains relates to the idolatrous practices that were carried out on them. They would come to recognize these practices as “falsehood” or as a delusion, completely worthless and devoid of any benefits. The “commotion” on the mountains could refer to noisy idolatrous orgies. In the Septuagint, the reference is to the “power of the mountains.” Possibly this is to be understood as applying to the power idolaters ascribed to the deities they venerated at various sites on the mountains. The repentant people are portrayed as rejecting the worship of nonexistent deities and coming to be exclusively devoted to YHWH. They are quoted as acknowledging, “Truly in YHWH our God [is] the salvation of Israel.” YHWH alone is the one who can deliver his people, whereas the nonexistent deities can do nothing. (3:23)
The “shame” or “shameful thing” apparently designates all the nonexistent deities as a whole. Through the veneration of this “shameful thing,” ruination had come to the people. The repentant ones would come to recognize that, from their youth, the “shameful thing” (the false or foreign deities collectively) had “devoured the labor of [their] fathers, their flocks and their herds, their sons and their daughters.” These disgusting nonexistent deities gave nothing to them, but only brought great loss to those who worshiped them. (3:24)
In view of what had befallen the people because of their unfaithfulness to YHWH, the repentant ones would be moved to say, “Let us lie down in our shame and let our dishonor cover us, for against YHWH our God we have sinned, we and our fathers, from our youth and to this day, and we have not listened to the voice of YHWH our God.” The repentant people would humbly acknowledge that they deserved to be shamed and disgraced or humiliated for having disobeyed YHWH. During the lifetime of Jeremiah, shame and disgrace came in the form of conquest and exile. (3:25)
Notes
In verse 1 of the Septuagint, the focus is on whether the divorced woman would return to her first husband after she has defiled herself. Additionally, Jerusalem is represented as having committed prostitution with many “shepherds” or rulers.
In verse 3, the Septuagint translator appears to have read the Hebrew word for “spring rain” (malqóhsh) as mohqésh (“snare” [something that entangles or causes stumbling]). This may account for a rendering of the initial phrase that is very different from the wording of the Masoretic Text. “And you had many shepherds as a stumbling block for yourself.” This could mean that “Jerusalem” (the people of the kingdom of Judah) had many kings who led the people astray. Another possibility is that “Jerusalem” allied herself with many foreign rulers, and these were a snare or a stumbling block to her, with ruinous consequences. The Septuagint text continues, “You came to have the appearance of a prostitute; you were shameless toward all.”
The Septuagint rendering of verse 5 contains wording that parallels the Hebrew text, but the meaning of the initial phrase is not clear. “Will it remain forever [literally, “into the age”], or will it be guarded to victory? See, you spoke, and you did these evils and have prevailed.” The closest antecedent is “virginity” (verse 4), and possibly it is the object of the initial phrase.
Especially the wording of verse 17 indicates that the future Messianic time is in view. Although people from many nations did become proselytes and went to the rebuilt temple in Jerusalem for worship, the city did not then become known as the “throne of YHWH.” Therefore, it appears that the prophetic words find their fulfillment in relation to the “Jerusalem above.” Once the opportunity to become children of the heavenly Jerusalem opened up to non-Jewish peoples, individuals from many nations availed themselves of the means to become children or citizens of the heavenly city and thus were gathered to the person of YHWH there. They came to enjoy the status of God’s approved children when they accepted Jesus as the promised Messiah, Anointed One, or Christ, the unique Son of God, and his sacrificial death for them so as to have their sins forgiven. (Acts 15:7-18; 26:16-18; Galatians 4:26; Ephesians 2:11-13) They ceased to conduct themselves stubbornly according to their former corrupt ways. (1 Corinthians 6:9-11; Titus 2:11-14; 1 Peter 1:14; 2:9-11; 4:1-4)
When linked to Jerusalem as the “throne of YHWH” (verse 17), the reference to “Zion” in verse 14 could also have an application to the heavenly Zion, for to it members of all the tribes of Israel were brought as repentant persons who had been forgiven of their sins on the basis of their faith in Jesus as the unique Son of God and his sacrificial death for them. (Hebrews 12:22-24) These true Israelites came to have “shepherds” who genuinely cared for them, laboring in their interests. (Jeremiah 3:15; compare Acts 20:28, 32-35; 1 Peter 5:1-4.) Initially, there were only a few Israelites who accepted Jesus as the Son of God, but soon, through the labors of the apostles and other disciples, their numbers increased greatly. (Jeremiah 3:16; Acts 6:7) Once they came to recognize the far grander arrangement for worship that did not depend on any specific place or geographical location (John 4:21-24), the “ark of the covenant” would indeed not have been missed. (Jeremiah 3:16; compare Hebrews 9:1-27.)
When verse 18 is regarded as having a Messianic application, the prophetic words would relate to the unity that Israelites from all tribes would enjoy in the realm under the rule of the Messiah.
In verse 19, the Septuagint quotes Jeremiah as saying regarding the promised restoration, “And I said, May it be, Lord.” The text then continues with God’s words, “For I will set you among children and give you a choice land, an inheritance of God Almighty of nations.”
If there was to be a return on the part of Israel, it would be a return to YHWH, and he would be willing to accept the repentant people. A sincere return required that the people remove the abominations from before his “face” or away from his presence, abandoning idolatry and becoming exclusively devoted to him. They needed to stop wandering, ceasing to chase after nonexistent gods such as Baal. According to the Septuagint, the return called for Israel to remove “his abominations from his mouth,” suggesting that the people should cease from even mentioning the names of foreign deities. Instead, they were to be reverent before God’s “face” or in his presence. (4:1)
To swear with the words “as YHWH lives” would indicate that the oath is expressed in recognition of YHWH as the only true and living God. Such swearing was to be done “in truth, in justice, and in righteousness,” solemnly confirming that the oath-bound utterance was truthful, just, and right. When Israel would be devoted to YHWH, the people would be conducting themselves in harmony with his will. Individuals of other nations would come to see that he was with his people and blessing them. On this account, persons from other nations would bless themselves “in Israel,” choosing to attach themselves to Israel and thereby becoming sharers in the blessing of which YHWH is the source. Their boasting or glorying would also be “in Israel,” for they would glory in being attached to the people who belonged to YHWH. According to the Septuagint, it is in Israel that people of the nations “will praise God in Jerusalem.” (4:2; see the Notes section.)
The word of YHWH through Jeremiah was directed to the people (literally, “man” [a collective singular]; “men” [LXX]) of Judah and to Jerusalem (“residents of Jerusalem” [LXX]). They were told to plow to make the soil suitable for sowing and to stop broadcasting seed among thorns. As evident from the next verse, this indicated that they were to clear out of their lives everything that prevented them from choosing to do YHWH’s will. (4:3)
The men of Judah, including those residing in Jerusalem, were circumcised, but their circumcision was merely an operation that had been performed on them as infants. They failed to live according to the covenant relationship with YHWH that their circumcision represented. Therefore, they were told to get themselves “circumcised to YHWH [your God [LXX]),” taking away the “foreskins of [their] hearts.” It was essential for them to rid themselves of everything that had made them unresponsive to YHWH and caused them to disregard his commands. Their hearts (their mental faculties or they themselves in their inmost selves) were to be made sensitive to his will and to become obedient. If the inhabitants of Jerusalem and the people in the rest of the kingdom of Judah failed to stop their evil practices, YHWH’s rage would “go forth like fire,” and his rage would “burn with no one to extinguish” it. (4:4)
The message directed to the people in the kingdom of Judah, including the capital city Jerusalem, indicated that they would be facing a military invasion. “Throughout the land, ” they were to “blow a shofar” (a ram’s-horn trumpet) as a warning signal of the impending danger. The directive continued, “Cry aloud [literally, cry, fill (it)], ‘Assemble and let us go into the fortified cities.’” The action would be taken to find refuge from the invaders within the city walls. (4:5)
The raising of a “signal” or “standard toward Zion” may have served to warn the people of the impending danger from a military invasion and to indicate that they should take refuge in the fortified city of Jerusalem. In the Septuagint, the initial reference is to “taking up,” and the imperative is to “flee to Zion.” The thought may be that the people should take whatever they could and flee to well-fortified Jerusalem. This was, in fact, what the tent-dwelling Rechabites did. (35:11) According to the Hebrew text, the people were urged to bring themselves into safety and not to “stand,” not remaining where they were but fleeing out of harm’s way. In the Septuagint, the directive is, “Hurry, do not stand [or stop].” The reason for not delaying in taking action is because of what YHWH purposed to do in using military forces that would be invading from the north. He is represented as saying that he would be bringing “evil” or calamity “from the north, and great destruction.” In the fulfillment, this occurred when the Babylonians under the command of King Nebuchadnezzar invaded the territory of the kingdom of Judah. (4:6)
It may be that King Nebuchadnezzar is referred to as a “lion” that “has gone up from his thicket” and as one “destroying nations.” He is portrayed as having “gone forth from his place” to make the “land” of the kingdom of Judah a “waste” and to reduce the cities of the realm to “ruins without an inhabitant.” (4:7)
The people, in their distress, should gird on sackcloth (a coarse cloth made from goat’s hair) to cover the loins of their bare skin. They were to lament, beating their breasts, and to wail. Calamity was certain to befall them, for the anger of YHWH had not “turned back” from them. (4:8)
When “that day” or time of punitive divine judgment arrived, the “heart” or courage of the king and princes would fail. Priests would be appalled, dazed or “beside themselves” (LXX) on account of the calamity they had not expected, and the prophets (the false prophets) who had lulled the people into a false sense of security would be astounded. (4:9)
Jeremiah knew what the false prophets had been proclaiming, and he spoke of YHWH as deceiving the people, for he had not stopped these prophets from causing them to believe that everything would go well for them. “Alas, Lord YHWH!” Jeremiah exclaimed. “Surely you have completely deceived [literally, to deceive you have deceived] this people and Jerusalem [the inhabitants of the city], saying, ‘Peace will be with you, and [yet] a sword has reached to the soul,’” to the very life of the people. (4:10)
At the time for punitive divine judgment, the words directed to the people of the kingdom of Judah, including the inhabitants of Jerusalem, indicated that a searing wind would be coming against them (the “daughter of [God’s] people”) from the bare or treeless heights (or the paths) in the wilderness. This wind would not be one that was suitable for winnowing nor could it function for cleansing or blowing away chaff and debris. (4:11; see the Notes section.)
A “full wind,” or a wind that is stronger than one for winnowing or one for cleaning, would be coming. Depending on the meaning assigned to the Hebrew preposition, this wind could be coming “from,” “to,” “for,” or “against” YHWH. Modern translations vary in the choice of prepositions and convey a variety of meanings. “A wind too strong for these [that is, winnowing or cleansing] will come at my [God’s] bidding.” (REB) “A wind too strong for that comes from me.” (NIV) “A gale of wind comes to me from over there.” (NJB) “A wind too strong for this shall come for Me.” (Margolis) “A full blast from them comes against Me: Now I in turn will bring charges against them.” (Tanakh [JPS, 1985 edition]) If the wind is understood to come from YHWH or to him for his use, it would be a destructive wind that represents the calamity to befall his disobedient people. YHWH would be speaking or expressing his judgments against them. When the wind is regarded as directed against YHWH by the disobedient people, it would represent their defiantly acting contrary to his will. His judgments would then be expressed against them for their rebellious ways. (4:12; see the Notes section for the Septuagint rendering.)
In this context, the unnamed one who would be coming against the kingdom of Judah may be King Nebuchadnezzar who led his military force into the realm. His coming up would be like clouds, rain clouds that quickly darken the sky. His chariots would be moving like a tempest, and his horses would be running more quickly than eagles swooping down upon prey. In their distress, the people would then exclaim, “Woe to us, for we are ruined [we are distressed (or we are in misery) (LXX)]!” (4:13)
The opportunity for the people to repent remained open even after Jeremiah proclaimed that the time for the execution of YHWH’s judgment was fast approaching. To be saved or spared from calamity, the people (as here represented by Jerusalem) needed to “wash” badness from their “heart.” They could “wash” their “heart” by becoming responsive to YHWH’s commands in their inmost selves and ridding themselves of everything that was contrary to his will. “Jerusalem,” or the people in the kingdom of Judah, had long been unfaithful to YHWH. Therefore, the rhetorical question was raised, “How long shall your wicked thoughts [thoughts of your miseries (LXX)] lodge within you?” (4:14)
Invaders would be coming into the kingdom of Judah from the north and would not be entering the land from the east by way of the arid wilderness. Therefore, the voice (“voice of one declaring” or voice of a messenger [LXX]) that would resound with the message about the coming calamity is represented as coming from the territory of the former ten-tribe kingdom of Israel. The northernmost city was Dan and farther to the south lay the mountainous or hilly region of Ephraim. According to the Septuagint, it would be from the mountainous region of Ephraim that “misery” or “trouble” would be heard. (4:15)
The message of impending calamity for Jerusalem was to be related to the “nations.” According to the Septuagint, nations were to be reminded with the words, “Look, they [the invaders] have come!” Surrounding nations were to be put on notice to observe what would befall the city and its inhabitants. The implication may be that later they would also face invasion and conquest. “Watchers” would be coming “from a distant land.” The distant land proved to be Chaldea, the land from which the military forces under the command of King Nebuchadnezzar came against the kingdom of Judah. As to the “watchers,” these would have been the warriors who remained watchful and alert in battle, determined to be victorious. These “watchers” let their “voice” be heard (literally, “they give their voice”) “against the cities of Judah.” They would shout their war cries. (4:16; see the Notes section.)
“Guards of a field” would watch for intruders or any animals that could ruin crops or prey on sheep or goats. Like watchful guards, alert warriors would come against Jerusalem, encircling the city all around as if it were an unwanted intruder that had to be seized. This would happen because Jerusalem, or the inhabitants of the city, had rebelled against YHWH, refusing to adhere to his commands. According to the Septuagint, Jerusalem had “neglected” or disregarded God. (4:17)
In the Hebrew text, the pronominal singular suffix that is translated “your” is feminine gender. In this context, it refers to Jerusalem as representing the people. Most of the inhabitants of Jerusalem and the other residents in the kingdom of Judah had conducted themselves in a God-dishonoring manner. Therefore, the calamity that would befall them would be the consequence of their “way” or lawless course and their corrupt “dealings. The “evil” or calamity they would experience is described as “bitter” or very distressing and hurtful. It would reach to the “heart,” paining them greatly in their inmost selves. (4:18)
Apparently contemplating how greatly his people would suffer, Jeremiah was moved to exclaim, “My innards, my innards! I writhe [form of chil (based on the marginal reading of the Hebrew text)].” (“My belly, my belly aches.” [LXX]) O “walls of my heart! My heart is turbulent within me. I cannot remain silent, for my soul has heard [I myself have heard] the sound of the shophar [a ram’s-horn trumpet], a cry of war.” In his inmost self, Jeremiah was greatly pained. He sensed that his heart was in a state of upheaval, probably pounding wildly. Jeremiah could not restrain himself from expressing how he felt. As if the campaign of conquest was already in progress, he spoke of having heard the invading force sound the signal for attack and shout a war cry. (4:19; see the Notes section.)
Jeremiah was fully aware of the horrors of war. He envisioned crash upon crash, with the entire territory of the kingdom of Judah being devastated. The reference to “my tents” may be to the dwellings of Jeremiah’s people. He spoke of them as being “suddenly despoiled,” and the “tent cloths” as being despoiled “in a moment.” No part of any dwelling would remain intact. (4:20; see the Notes section.)
Jeremiah wondered how long he would see the signal and continue to hear the sound of the shofar (a ram’s-horn trumpet). The reference could be either to the raised signal of the invaders and the sound of their horn or the distress signal of the defenders and the horn that sounded alarms. In the Septuagint, the question is, “How long will I see refugees, be hearing the sound of trumpets?” (4:21)
The apparent speaker is YHWH. He is quoted as speaking of his people (the “leaders of [his] people” [LXX]) as “foolish,” acting in a senseless manner. They did not “know” him, as evident from their refusal to act according to his ways. Instead of being obedient children who lived uprightly. They were “unwise sons.” They behaved in a manner that revealed them to be without any understanding of what was right. As far as doing bad was concerned, they were “wise,” but they did not know how to do good. They were defiant in practicing evil, acting as if they had no knowledge of what was the proper course for them to take. (4:22)
The scene that Jeremiah envisioned was one of complete devastation as if the land had returned to its primeval state. He saw the land as “empty and waste,” and the “heavens” or celestial dome above him as being without “their light.” It was as if no celestial orbs or stars existed. (4:23; compare Genesis 1:2.)
Jeremiah continued his description of what he envisioned. He saw the otherwise stable mountains, and “they were quaking, and all the hills were moving back and forth.” (4:24) Jeremiah saw that there was not a man in the land to cultivate it, and he could see no birds or other creatures “of the heavens” flying in the air, for they had all “fled.” (4:25) The former well-cared for “fruitful land” (karmél) was a “wilderness,” and “all the cities” in this land had been reduced to ruins. This total devastation would come “before the face of YHWH [the Lord (LXX), before the face of the burning of his anger” or before his fierce anger, for his wrath would be directed against his disobedient people. According to the Septuagint, the cities were set on fire and were obliterated “before the face of the anger of his wrath.” (4:26; see the Notes section.)
YHWH decreed that “all the land” of his people would become desolate. The next phrase of the Hebrew text could be rendered as a rhetorical question, “And will I not make a complete end?” According to the Septuagint, however, the assurance is that he would by no means make a complete end, and the Hebrew text could also have this significance. In the Septuagint, the emphatic sense (“by no means”) is expressed with two words for “not.” (4:27)
The desolation would transform the land into a sad sight. Therefore, YHWH is represented as saying that the “land will mourn.” Nothing will remove the gloom over the entire land. The “heavens above” or the entire celestial dome “will become dark,” with the desolation having produced a state of total darkness. There would be no change in what YHWH had purposed. He is quoted as saying, “I have spoken, I have resolved, and I have not repented [regretted or changed my mind], and I will not turn back [from it].” The Septuagint reads, “I have spoken, and I will not repent; I have begun [literally, rushed], and I will not turn back from it.” (4:28)
“At the sound” (either the din or the shout) of “horseman and archer” (“bent bow” [LXX]), “all” the inhabitants of “the city,” or the residents of every city, flee (“every region [or the people there] withdrew” (LXX). The fleeing people try to find safety in the “thickets” and climb on “rocks,” apparently seeking a place of refuge in the caves of the rocky terrain. According to the Septuagint, the people entered “caves,” “hid in the groves,” and “climbed on the rocks.” Every city is abandoned, with no man residing in any of them. (4:29)
In the Hebrew text, the second person singular pronoun (“you”) is feminine gender and apparently refers to Jerusalem as representing the kingdom of Judah. The city is described in terms of a woman who has been despoiled. This could imply that the city was surrounded by destroyed cities and towns and devastated land. In view of the circumstances, the question is raised, “What will you do?” Lady Jerusalem is depicted as making herself attractive, evidently in an effort to ward off calamity. She clothes herself “in scarlet,” decks herself “with ornaments of gold,” and enlarges the appearance of her eyes with black paint. Her efforts to beauty herself would be in vain. Those with whom she had alliances (“her lovers”) despised her. They were seeking her “soul” or her life. (4:30)
Finally, Jerusalem is portrayed as a woman in great distress. It appears that it is Jeremiah who refers to himself as hearing the sound of writhing woman, the “distress of a woman giving birth to her first child,” the “cry of the daughter of Zion, gasping for breath” as is one who is about to die, “stretching out her hands” in a desperate appeal for help. Jerusalem is then quoted as crying out, “Woe to me, for my soul is [I myself am] wearied before the slayers!” (4:31; see the Notes section.)
Notes
When verse 2 is regarded as having a Messianic application, the words refer to repentant ones of Israel who recognized Jesus as the promised Anointed One, Messiah, or Christ and the unique Son of God and became his devoted disciples. Observing the evidence that God was with them as evident from the operation of his spirit among them, people from many nations responded to the message about Jesus Christ that they proclaimed and chose to become his followers. Thus, in ever-increasing numbers, people of the nations “blessed themselves in Israel” and gloried in Israel. They shared in all the blessings and privileges associated with having become part of the Israel of God, and they gloried in having come to be at one with the true Israel or having gained the blessed standing of members of God’s people. (Compare Ephesians 2:11-22.)
In verse 11, the Septuagint mentions a “spirit of wandering in the wilderness.” If the reference is to the way (or course of action) of God’s people, it would be a way that did not lead to “what is clean nor to what is holy.” Both in this verse and verse 12, the Hebrew word for “spirit” is also the designation for “wind.”
Possibly regarding Jeremiah, the Septuagint (in verse 12) refers to a “spirit of filling” as coming to “me.” This could apply to a spirit or a mental disposition that would cause the prophet to feel satisfied.
In verse 16, the Septuagint directs that the proclamation to be made “in Jerusalem” is, “Bands [of warriors] come from a distant land, and they gave their voice against the cities of Judah.”
In verse 19, the Septuagint does not mention the “walls of the heart.” It indicates that Jeremiah experienced painful “sensations” in his heart. His “soul” or he himself was in a state of great upheaval, and his “heart” felt as though it was being “torn.”
The Septuagint rendering of verse 20 differs somewhat from the reading of the extant Hebrew text. “And ruin is calling for breakdown, for all the land is ruined. Suddenly the tent is ruined; my skin coverings have been ripped apart.”
In verse 26, the Hebrew word karmél, here rendered “fruitful land,” can also designate a mountain range. This mountain range extends southeastward from the Mediterranean coast, and the northern part of the range lies directly west of the Sea of Galilee. The Septuagint translator rendered the Hebrew word karmél as the proper noun “Carmel.”
In verse 31, the Septuagint rendering differs somewhat from the reading of the extant Hebrew text. “For I heard the sound like that of one in labor, of your groaning like a woman giving birth to her first child; the sound [or voice] of the daughter of Zion will become faint, and she will drop her hands.” She is then quoted as saying, “Woe to me, for my soul is [I myself am] failing because of those slain.”
YHWH directed that a search be made. The plural imperatives seemingly represent Jeremiah as part of a group of searchers who were to go about “in the streets of Jerusalem” and the squares of the city for the purpose of seeing whether they could find a “man” or anyone who was just in his dealings and was “seeking faithfulness” or who endeavored to be trustworthy and devoted to YHWH. In case they could locate such a person among the general population (not including the few who were known to YHWH as upright), YHWH promised to forgive Jerusalem or to spare the inhabitants of the city from suffering punishment for their lawlessness and unfaithfulness to him. According to the Septuagint rendering, however, only persons doing what is just or right and seeking faithfulness are the ones to whom God would be gracious. As evident from the words that follow, the mass of the city’s inhabitants was corrupt, making it impossible for any searchers to find an upright person. (5:1)
Even if the people of Jerusalem were to swear in YHWH’s name, saying, “As YHWH lives,” they would be swearing to falsehood. Their use of God’s name did not mean that they were devoted to him nor did it restrain them from lying or concealing their deception by means of an oath. Their oath-bound words could not be trusted. (5:2)
The rhetorical question about YHWH’s “eyes” being directed toward faithfulness appears to imply that he is looking for it among the people and will not tolerate unfaithfulness. He had acted against the lawless people with means of his choosing, including letting them experience military invasions and defeat. Although he had thus “struck” them, the inflicted wounds did not bring them to their senses. They remained in their corrupt state as if the striking had not wounded them or made them sick. From the standpoint of their numbers having been greatly diminished, often through defeats in warfare, YHWH had put an end to them. This did not bring them to repentance. They refused to accept the severe discipline. The people “made their faces harder than a crag,” remaining stubbornly defiant in pursuing God-dishonoring practices. They refused to turn back from their wayward course. (5:3)
In view of what he observed, Jeremiah thought that the lawless ones were only the poor or persons in the lower class of society who might have some excuse for their ignorance. He did note, however, that they had “no sense,” behaving in foolish or divinely disapproved ways. They did not know the “way of YHWH, the judgment of their God.” Their not knowing was evident from their failure to pursue a way of life that was in harmony with what he had decreed to be just or right. (5:4)
Disappointed with the lower class of society, Jeremiah decided to go to the “great ones,” the prominent or leading members of the nation, and to speak to them. He concluded that they surely must “know the way of YHWH, the judgment of their God.” This, however, was not apparent from their conduct. They also had “broken the yoke” and “torn the bonds.” These prominent ones among the people had refused to submit to the requirements of the covenant YHWH had concluded with his people in the wilderness of Sinai. They rebelled against his commands as if breaking a yoke and tearing the bands or straps that held the yoke in place. (5:5)
Military forces that brought and continued to bring ruin for the people of the kingdom of Judah are likened to predators. The people had rebelled against YHWH and his commands. “Therefore, a lion out of a forest struck them; a wolf of the steppes will despoil them [a wolf destroyed them (clear) to the houses (LXX)]; a leopard is watching [to pounce] at their cities.” Everyone going out from the cities “will be torn to pieces [will be hunted (LXX)],” for the “transgressions” of the people are “many,” and their “apostasies” or backslidings are numerous. According to the Septuagint, the people “multiplied their impieties” or their godless actions; “they prevailed in their backslidings.” (5:6)
The question raised is how YHWH could possibly forgive her (“you” in the Hebrew text) or Jerusalem for the many transgressions or apostasies. Apparently the singular “you” in the feminine gender designates the city as representing the people of the kingdom of Judah. In the Septuagint, the question is, “For which of these [impieties or backslidings] should I become gracious to you?” The words that follow indicate that no basis for forgiveness or for graciousness or kindness existed. The “sons” or people of Jerusalem (as representing the kingdom of Judah) had forsaken YHWH, and they were swearing (yissabe‘u [form of shava‘]) by nonexistent gods. Although YHWH had satisfied (’asbea‘ [form of sava‘]) the people, providing them with everything they needed, they committed adultery. Their unfaithfulness, which included the veneration of nonexistent deities, was adultery, for it violated their covenant relationship that bound them to YHWH as is a wife to her husband. Shamelessly, as a “troop” or a group, men frequented a whorehouse. The Septuagint says that “they would lodge in the houses of prostitutes.” (5:7; see the Notes section.)
The sex-crazed men are likened to stallions, with “each one neighing for the wife of his fellow” or intending to commit adultery. There is considerable uncertainty about the meaning of the Hebrew words that describe the stallions to which the men are compared. One view of lexicographers is that these are portrayed as stallions “in heat” and having prominent “testicles.” The Septuagint rendering may be translated, “They became sex-crazed [or lusty] horses.” Numerous modern translations read similarly. “Each neighs after another man’s wife, like a well-fed and lusty stallion.” (REB) “They are well-fed, lusty stallions.” (NIV) “Lustful stallions they are.” (NAB) (5:8)
The rhetorical questions YHWH is represented as raising are: “Should I not call to account for these things [the immoral acts]?” “Should not my soul avenge itself [I avenge myself (or take punitive action)] on a nation such as this?” The implied answer is that he should do so, for they deserve to be punished for their vile acts. (5:9)
“Go up among her rows and destroy.” The feminine suffix (“her”) may refer either to Jerusalem or the “daughter of Judah” (the kingdom of Judah). During the course of the military campaign, the warriors would climb up the rows of grapevines that had been planted on terraces on the hillsides and ruin the vines. The context indicates that the destruction of the vines represents the conquest of the people of the kingdom of Judah, including the capital city Jerusalem. The divine direction is not to make a complete end of them, but the ruin would be extensive, for the branches are to be lopped off. This would not be a pruning but an act of destruction. With an apparent application to the unfaithful people, the text says, “for they are not YHWH’s.” He did not recognize them as his own, leaving them without his protection and aid. (5:10; see the Notes section.)
YHWH declared that both the “house of Israel” (the people of the former ten-tribe kingdom of Israel) and the “house of Judah” (the people of the kingdom of Judah) had acted treacherously with him. They defiantly acted contrary to his commands, violating the covenant that he had concluded with their ancestors at Mount Sinai. (5:11)
The way in which the unfaithful people wronged YHWH is somewhat obscure in the Hebrew text. It could be that they “denied him,” refusing to acknowledge him as their God whom they were under obligation to obey. In their stubborn refusal to submit to his will, they, in effect, said, “he is not” or he does not exist. Another possible sense is that they proved to be false to YHWH and yet claimed that this was not the case or that he would not do anything. Translations vary in their renderings. “They have lied about the LORD; they said, ‘He will do nothing!’” (NIV) “They have been false to the LORD and said: ‘It is not so!’” (Tanakh [JPS, 1985 edition]) “They denied the LORD, saying, ‘Not he — No evil shall befall us.’” (NAB) “They have denied the LORD, saying, ‘He does not matter.’” (REB) The Septuagint says, “They have lied to their Lord, and they said, ‘These things are not so.’” Although the people had been lawless, they imagined that “evil” or calamity would not befall them and that they would not “see sword” (or war) and “famine” (either from the food shortages resulting from the devastation of military invasions or from crop failures on account of severe droughts). Through the utterances of the false prophets, the people had been deluded into believing that they would not be punished for their God-dishonoring conduct. (5:12)
“And the prophets [our prophets (LXX)] will become [became (LXX)] wind.” The ones to whom reference is made are false prophets upon whom YHWH’s spirit did not operate. They were mere windbags whose utterances would remain unfulfilled, for the “word” (“word of the Lord” [LXX]) or the message that had YHWH as its source was “not in them.” As a consequence, the previously mentioned “evil” or calamity would befall these prophets (“thus it will be done to them”). (5:13)
YHWH is identified as the “God of hosts” (Lord Almighty [LXX]), the God with hosts of angels in his service for the accomplishment of his purpose. Apparently because the people said that no evil or calamity would come upon them, YHWH revealed that he would make the words he had put in Jeremiah’s mouth (literally, “your mouth”) a “fire.” The words foretelling calamity for the disobedient people were certain to be fulfilled. Therefore, once they had been made known, these words had destructive power like that of a conflagration. The people would then be like pieces of wood that the fire would consume. (5:14)
From far away, YHWH purposed to bring upon the “house of Israel,” or his people who had been unfaithful to him, a nation that would serve as his punitive instrument. It was an “enduring” nation, or a nation that had been firmly established for a long time. This nation had existed long ago, and the people spoke a language that members of the “house of Israel” would not be able to understand. The lack of a common language would mean that the defeated Israelites would be treated severely as foreigners with whom the conquerors had nothing in common. In the fulfillment, the distant nation proved to be the people from Chaldea or Babylon (more specifically, the military forces from there). (5:15; see the Notes section.)
The “quiver” of the distant nation was like an open burial pit. A quiver held the arrows that could be shot with a bow, spelling death for those who were hit in a vital part of their body. As the place from which the death-dealing arrows originated, the quiver was like an open grave that was ready to receive the victims of the arrows. All the members of the nation from far away who would be part of the invading force were “mighty men” or warriors. (5:16; see the Notes section.)
The warriors from the distant nation would “devour” the harvest, food (literally, bread), sons and daughters, flocks and herds, grapevines and fig trees (fig groves and olive groves [LXX]), devastating the land and the crops in the kingdom of Judah and slaughtering the people during the campaign of conquest. The invaders would “shatter” or level the fortified cities in which the people trusted for security, and the implement for causing ruin is identified as the “sword” or as warfare. (5:17; see the Notes section.)
“And even in those days,” or at the time YHWH would permit the people of Judah to suffer for their unfaithfulness at the hands of the invaders of their land, he would not make a complete end of them, or he would not allow the attacking military forces to bring about a total annihilation of the people. (5:18; see the Notes section.)
When the people asked why YHWH had brought calamities upon them (literally, “done all these things to us”), Jeremiah was to tell them that it was because of their having forsaken YHWH and served foreign gods in their own land. In turn, they would serve “strangers in a land not [theirs].” This indicates that, as exiles in a foreign land, they would be subject to foreigners (the conquerors) and their deities. (5:19)
The message that was to be declared to the “house of Jacob,” or the people who descended from Jacob, and proclaimed “in Judah,” or in the kingdom of Judah, is set forth in the words that follow. (5:20)
The disobedient people in the kingdom of Judah were called upon to “hear” or to listen to the message. They were to be addressed as “foolish people and without heart,” as persons who acted senselessly and without understanding or a sound mind, for they pursued a course in life that would prove to be ruinous for them. They acted as if they had eyes that could not see and ears that could not hear, leading to disastrous consequences for them. It is also possible that the allusion is to their having forsaken YHWH and venerating nonexistent deities that had eyes that could not see and ears that could not hear. (5:21)
YHWH is quoted as asking the people whether they did not fear him or did not “tremble” before his “face” (in his presence or before him). He is the One who identifies himself as having established the “sand as the boundary for the sea, an eternal decree” that the sea “cannot transgress.” The waves of the sea may become more turbulent, but “they cannot prevail.” They may roar, but they cannot pass over the established limit. The implied thought appears to be that the mighty sea remains within the divinely established boundary, never passing beyond it or transgressing, but the Israelites defiantly transgressed YHWH’s commands. (5:22; see the Notes section.)
The wayward people are described as having a “stubborn (sorér [form of sarár]) and rebellious heart.” Unlike the sea that kept within its bounds, the people, in their thinking or their inmost selves, stubbornly refused to submit to YHWH’s will and rebelliously disregarded his law. They “turned aside” (sarú [form of sur] from the right course and went their own way. (5:23; see the Notes section.)
“In their heart,” or in their thoughts or within themselves, the people did not express any inclination to fear YHWH their God. It seems that it never occurred to them that he was the One who had provided them with everything they needed. YHWH is referred to as the One who gives the rain, the early rain (usually starting in October) and the late rain (in March and April), in its season, or when it is essential for the growing crops. He also keeps or guards the “appointed weeks for the harvest.” The weeks relate to the time for the barley harvest and the wheat harvest (between the time of Passover and Pentecost). During this season there usually are no downpours that could ruin crops at the time of the harvest. So the weeks are preserved as a dry period, and there are winds that serve well for winnowing the harvested grain. (5:24; see the Notes section.)
The wrongs of the people turned the usual weather conditions away, and their sins kept “good from them.” Drought during the time when rain was needed and unseasonable downpours at the time of the harvest led to food shortages. (5:25)
Among his people, YHWH found “wicked men.” They constantly looked for opportunities to ensnare others with their corrupt schemes. According to one interpretation of the difficult Hebrew text, they were like fowlers who watched from a place of concealment to spring a snare on birds. Modern translations convey this basic significance. “Among my people are wicked men who lie in wait like men who snare birds.” (NIV) “For there are among my people criminals; like fowlers they set traps.” (NAB) “For scoundrels are found among my people; they take over the goods of others. Like fowlers they set a trap.” (NRSV) “Yes, there are wicked men among my people who watch like fowlers on the alert.” (NJB) “For among My people are found wicked men, who lurk, like fowlers lying in wait.” (Tanakh [JPS, 1985 edition]) According to the Septuagint, impious or godless ones among God’s people “set traps to ruin men.” The Hebrew text concludes with the thought that wicked men set “destruction” or ruin for their victims, catching men or people with their schemes. (5:26)
A fowler would have a cage filled with caught birds; likewise, the houses of wicked men were “full of treachery” or the gain from dishonest, deceitful, or treacherous dealings. Through corrupt means, these individuals became “great,” or attained positions of power and influence, and they acquired riches. (5:27)
Wicked men “grew fat” and “became shiny.” They prospered. In their having benefited from sumptuous fare, their countenance appeared shiny, fully fleshed out and not gaunt as is that of persons who are malnourished and sickly. These wicked men went beyond limits in their deeds (or words) of evil. Instead of defending the fatherless and the poor, they took advantage of them to benefit themselves. They refused to deal justly. According to the Septuagint, they did not judge the case of the orphan and the case of the widow. (5:28; see the Notes section.)
In view of the corrupt practices and injustices of lawless men, the questions YHWH is represented as raising are: “Should I not call to account for these things [the unjust acts]?” “Should not my soul avenge itself [I avenge myself (or take punitive action)] on a nation such as this?” These questions repeat the wording of verse 9. (5:29)
“In the land” of God’s people, an appalling and horrible thing, something truly shocking, had occurred. (5:30) Prophets should have been directing people aright, but the prophets to whom the people listened were speaking falsehood, and the priests “ruled at their direction [literally, at their hands].” Instead of teaching God’s commands to the people and admonishing them to live accordingly, the priests exercised authority according to the direction the false prophets gave with their false proclamations. Other meanings of the Hebrew text are reflected in the renderings of modern translations. “The priests rule by their own authority.” (NIV) “The priests teach as they wish.” (NAB) “The priests exploit the people.” (NJB) “Priests are in league with them [the false prophets].” (REB) Yet the people loved things as they were, for the false prophets and corrupt priests did not exhort them to change their lawless ways. Although they themselves may have been treated unjustly, they themselves were not devoted to YHWH and were not desirous of doing his will. The verse then concludes with the question, “What will you [the people] do at the culmination of it [or when the end comes]?” The implication is that they would not escape punishment at that time for their disregard of YHWH and his commands. (5:31; see the Notes section.)
Notes
There is a wordplay in verse 7 of the Hebrew text (yissabe‘u [they have sworn]) and ’asbea‘ (I satisfied).
In verse 10, the Septuagint rendering appears to refer specifically to the siege of Jerusalem. “Go up upon her battlements and raze [them], but do not make a complete end. Leave behind her supporting structures, for they are the Lord’s.”
The shorter reading of verse 15 in the Septuagint does not include the reference to an enduring and ancient nation.
In verse 16, the Septuagint does not include any reference to a quiver. The abbreviated text reads, “All [are] strong men.”
In verse 17, the Hebrew suffix for “your” is singular (evidently a collective singular), and the Septuagint rendering is the plural pronoun for “your.”
In the Septuagint, verse 18 starts with the words, “And it will be in those days, says the Lord your God.” The next phrase of the Greek text contains two words for “not,” emphasizing that by no means would he cause a complete end or annihilation for his people.
According to verse 22, the “sand” functions as the boundary for the sea. As the waves pound against the shore, the sand yields, diffusing and dissipating the power of the waves. This is what keeps the sea in check.
In the Hebrew text of verse 23, there is a wordplay (sorér [stubborn] and sarú (“turned aside”).
The wording of the Septuagint in verse 24 does not refer to the keeping of the weeks of the harvest. It makes the application to the “time of fulfillment of the ordinance of the harvest,” and concludes with the words, “and he guarded it for us.”
In verse 28, the Septuagint contains no reference to growing fat and becoming shiny.
Verse 31 in the Septuagint (Rahlfs’ printed text) says that “the priests applaud with their hands.” Possibly the thought is that they were in full agreement with the utterances of the false prophets.
Earlier, residents in the territory of the kingdom of Judah were advised to take refuge within the protective walls of fortified cities, including Jerusalem. (4:5, 6) Meanwhile the circumstances had changed on account of the advance of the invading military forces under the command of Nebuchadnezzar. Fortified cities would be besieged, making it advisable to seek a place of safety elsewhere. Benjamites (“sons of Benjamin” or descendants of Jacob’s son Benjamin) from their tribal territory that bordered Jerusalem must have taken refuge in the city. Therefore, they are admonished to flee for safety “from the midst of Jerusalem.” The Septuagint, however, expresses a different thought. The “sons of Benjamin” are called upon to gather new strength in the midst of the city. (6:1; see the Notes section.)
The blowing of the shofar (a ram’s-horn trumpet) in Tekoa (commonly identified with a site about 10 miles [c. 16 kilometers] south of Jerusalem) would have served to warn the inhabitants about an imminent siege. Beth-haccherem was a suitable location for raising a “signal” that could be seen from a distance and which would have warned people about the advance of invading military forces. The city probably lay south of Jerusalem, but there is uncertainty about the exact location of the ancient site. Warriors would be coming from the north, and so, from the north, calamity would descend upon the cities of the kingdom of Judah, including Jerusalem. The attacking forces would cause a “great crash” or ruin. (6:1)
The expression “daughter of Zion” represents Zion or Jerusalem as a woman. She is described as “beautiful and delicately bred,” suggesting that she was not accustomed to being reduced to a humiliated and desperate state that would force her to take indelicate measures. During the siege of Jerusalem, those inside the city would run out of food, impelling them to undertake indelicate deeds. According to the Septuagint, the “loftiness” or haughtiness of the “daughter of Zion” would be taken away. (6:2; compare Deuteronomy 28:54-57.)
It appears that Nebuchadnezzar and his commanders are likened to “shepherds” and their “flocks” to the warriors serving under them. The “shepherds” and their “flocks” are portrayed as having come to Jerusalem, with tents being pitched all around the city to launch the attack against her. Like grazing flocks of sheep or goats, the warriors would partake of the mature crops they found in the vicinity of Jerusalem. Therefore, they are referred to as “grazing” or pasturing each “man at his side [literally, hand (each one with his hand [LXX])]” or at his place. (6:3)
The warriors are represented as being called upon to “sanctify war” (“prepare for war” [LXX]) against Jerusalem, invoking their deities to grant them victory. To the military forces, warring was a sacred act, for it was regarded as the will of the deities to whom they ascribed their triumphs. Those about to launch the attack against Jerusalem are quoted as saying, “Arise, and let us go up at midday.” Usually, noon would not have been regarded as the opportune time for beginning a siege. Therefore, these words could indicate the eagerness of the warriors to start the campaign and that the time of the day made no difference to them. (6:4)
The defenders of Jerusalem apparently are the ones being quoted as saying, “Woe to us,” for it is unlikely that confident aggressors would have expressed themselves in this manner. The subsequent words suggest that the warriors feared having to defend the city when daylight ended. The lengthening of the shadows indicated that darkness would soon set in, and mounting a successful defense would then become very difficult, if not impossible. (6:4)
The invaders are portrayed as having no hesitation about warring at night. They are quoted as saying, “Arise, and let us go up by night and destroy the [city’s] fortresses [foundations (LXX)].” (6:5)
As if the warriors were already in position at Jerusalem, YHWH of hosts (the God with hosts of angels in his service; the “Lord” [LXX]) is represented as commanding them, “Cut down trees [literally, “wood”; “her trees” (LXX)]; cast up a siege rampart against Jerusalem.” On account of oppression existing in the midst of Jerusalem, punitive action was to be taken against the city and the inhabitants. The invading military forces were the means YHWH would use for calling Jerusalem to account, leaving the unfaithful people without his help and protection. In the Septuagint, the reference is to pouring out strength against Jerusalem, and Jerusalem is called a “false city,” one that proved to be false to God. (6:6)
A cistern keeps water “cool,” fresh, or potable, preserving a supply of water for drinking and other purposes. Similarly, Jerusalem (the city’s population) kept her “badness cool,” preserving it and overflowing in corrupt practices. Within the city could be heard the results from violence (impiety [LXX]) and despoiling (trouble or misery [LXX]), or from assault, oppression, and robbery. Constantly, “sickness and blow” were before YHWH’s “face,” or in his full view. “Sickness” may refer to moral corruption, and “blow” to any kind of injurious act. There was no letup in corrupt and violent deeds. According to the Septuagint, impiety and trouble would be heard before the “face” of Jerusalem always. (6:7; see the Notes section.)
Despite the wayward course of the inhabitants of Jerusalem and the kingdom of Judah, YHWH was willing to spare them, provided they repented. The imperative directed to them was, “Let yourself be chastened, O Jerusalem [the city’s populace], that my soul [I myself] not be alienated from you, that I may not make you a desolate waste [an untrodden land (LXX), one through which no one passed], an uninhabited land.” (6:8)
If the people failed to repent, the declaration of YHWH of hosts (the “Lord” [LXX]), the God with hosts of angels in his service, would then apply. “They will thoroughly glean [literally, to glean they will glean] the remnant [remnants (LXX)] of Israel like a vine.” In the Septuagint, the imperative is, “Glean, glean.” Both the Hebrew text and the rendering of the Septuagint seem to indicate that, after the calamity that would befall Jerusalem and the kingdom of Judah, the survivors would not be spared punishment. They would be sought out, being gleaned like the grapes left on a vine after the harvest. It may be that the corporate instrument YHWH would use to accomplish the gleaning is told, “Like one gathering grapes, pass your hand again over the branches” of the vine. According to the Septuagint, those doing the gleaning were to return as does a grape gatherer to “his basket” in order to fill it. (6:9)
Jeremiah encountered unresponsiveness among the people when he proclaimed the word of YHWH to them. This prompted him to ask, “To whom shall I speak and give warning, that they may hear” (may listen and act according to the message directed to them)? The prophet found that the people were “uncircumcised” of ear, or as if the ear was blocked by an obstruction that made it impossible for them to pay attention to what he said and to heed his words. To them, the “word of YHWH” was an object of scorn. They took no delight in it, but abhorred the message and did not want to hear it. (6:10)
The wayward people angered YHWH, and their unresponsiveness appears to have filled Jeremiah with like wrath. Accordingly, he spoke of being full of the “wrath of YHWH.” Jeremiah tried to restrain himself from expressing this wrath and became weary of holding it in. The word of YHWH to Jeremiah indicated that he was not to hold in this wrath but to pour it out, making known that it would spare no one. YHWH’s wrath would affect even the small child playing in the street, young men gathered together in a group, both a man and his wife, an old man and one who had reached the end of his life (literally, one “full of days”) (6:11; see the Notes section.) The houses of the people would come into the possession of others. Their fields together with their wives (who were regarded as owned by their husbands) would cease to belong to them. YHWH would “stretch out” his “hand against the inhabitants of the land,” withdrawing his protection from them and letting them be conquered. (6:12)
From the least, the lowliest, or most insignificant one among the people to the greatest, the most powerful and influential one, all of them were greedy for making dishonest gain (“completed lawless deeds” [LXX]). They were determined to use whatever unworthy means available to them to acquire what they wanted. From prophet [false prophet (LXX)] to priest, each one of them dealt falsely (“formulated lies” [LXX]). They were insincere and did not speak the truth. They failed to tell the people what they needed to hear in order to have YHWH’s approval. (6:13) Prophets and priests tried to “heal the fracture,” wound, brokenness, or the deplorable condition of the people lightly or with no concern for them. They would say, “Peace, peace,” or all is well, all is well. In reality, there was no peace. The situation was anything but well among the people. In the Septuagint, the concluding thought is a question, “Where is peace?” (6:14)
The lawless people should have felt shame for the abhorrent thing they had committed, but they were so accustomed to acting corruptly that they were absolutely not ashamed. They were at a point where they “did not know even how to feel dishonorable.” Therefore, their punishment would be that of falling “among those who are falling,” or perishing among them in war. At the time YHWH would hold an accounting with them, they would “stumble,” experiencing a fall from which they would not recover. According to the Septuagint, they would perish “at the time of their visitation,” or when divine judgment would be visited upon them. (6:15; see the Notes section.)
People would stand by the roads to determine which way to travel. In this case, the choice relates to the pursuit of the right course in life. The people are admonished to look and to make inquiry about the ancient paths, where they could find the “good way.” The ancient paths may designate the ones the Israelites followed in the wilderness at YHWH’s direction and which, therefore, were the right paths, and the “good way” would be the course of life that was in harmony with his commands and will. This is the way in which the people should have walked or the manner in which they should have conducted themselves. The literal reading of “good way” is “way of the good,” and could also mean “way of the Good One,” YHWH. In this “way” or while pursuing this course, the people would find rest (“purification” [LXX]) for their “souls” or themselves. This rest would be comparable to times of respite and refreshment that travelers enjoy. The wayward people had no desire to pursue the right course. They expressed themselves as persons determined not to walk or not to conduct themselves in this noble way. (6:16)
The watchmen that YHWH raised up for the people were the prophets who warned the people of the punitive judgment to come if they did not abandon their wrong course of life. Often the punishment proved to be military defeats, and the prophets warned the people that they would be facing war and not have YHWH’s aid and protection if they continued defiantly disobeying his commands. From this standpoint, the prophets urged the people to pay attention to the sound of a shophar (a ram’s-horn trumpet) that warned of war. They, however, resolved not to pay attention, giving no heed to the proclamation regarding coming attacks and triumphs by invading forces if they continued in the pursuit of their lawless course. (6:17)
“Therefore,” in view of the failure of the disobedient people to heed the admonition to change their ways, the nations were directed to “hear” and the “assembly” to “know” what would happen. The “assembly” or “congregation” may refer to the nations collectively, and the people of those nations would be witnesses to the punitive judgment that YHWH determined to bring upon his wayward people. (6:18; see the Notes section.) The earth was also called upon to hear what YHWH would do. He is quoted as saying, “See, I am bringing evil [or calamity] upon this people, the fruit of their schemes [their turning away (from their God) (LXX)], for they have not given heed to my words, and they have rejected my law.” The people would experience the dire consequences for defiantly refusing to act on YHWH’s words that were conveyed to them through his prophets and for disregarding his commands, choosing to act in a lawless manner. (6:19)
The Hebrew word rendered “frankincense” (levohnáh) is drawn from a root that means “to be white” and apparently refers to the whitish color of this fragrant gum resin. Frankincense is obtained from trees or bushes of the genus Boswellia. It was one of the ingredients of the incense designated for sanctuary service (Exodus 30:34-38) and was used in connection with grain offerings ((Leviticus 2:1, 2, 15, 16; 6:15) and the showbread (Leviticus 24:7). Sheba (Saba [LXX]), the source of the frankincense, is thought to have been located in the southwestern part of the Arabian Peninsula. “Sweet cane” (literally, “cane, the good [one]”; “cinnamon” [LXX]) came from a distant land. It was one of the ingredients of the holy anointing oil. (Exodus 30:23-25) Although having a sacred use, frankincense and sweet cane or calamus meant nothing to YHWH when limited to ceremonial use in the absence of genuine devotion to him. The people continued to bring their burnt offerings and other sacrifices to the temple, but YHWH did not regard them as acceptable or pleasing to him. Their offering of sacrifices proved to be just empty ritual and was not a reflection of any loyal attachment to him as their God. (6:20)
To punish his disobedient people, YHWH purposed to lay “stumbling blocks” before them. This indicated that they would experience serious falls or calamities. No one would be exempted from the hurtful effects. “Fathers and sons” would stumble together, and a “neighbor and his companion.” All of them would perish. (6:21)
The calamitous development that YHWH made known through Jeremiah was a military invasion from the “land of the north.” In the fulfillment, this land was Babylon, Babylonia, or Chaldea. It is referred to as the “land of the north” because the warriors would be coming into the territory of the kingdom of Judah from the north. The land was a distant land in relation to the kingdom of Judah. Therefore, the “great nation [nations (LXX), Babylon and its allies],” more particularly its mighty military force, would be rousing or stirring from the “remote parts of the earth.” (6:22)
The warriors would lay hold on “bow and spear.” They are described as cruel and without mercy. In view of their large number, the sound of the warriors is likened to the roaring of the sea. They would make their advance on horses. “As a man,” or in one unified formation, the warriors would array themselves against the “daughter of Zion” or Jerusalem. According to the Septuagint, the attacking warriors would be “on horses and chariots,” arraying themselves “like a fire” for war. (6:23)
The inhabitants of Jerusalem and the other residents in the realm of the kingdom of Judah had heard the report about the merciless nation, people, or warriors that would be coming. That report had a terrifying impact. As if deprived of all strength, the hands of the people dropped helplessly. Distress seized them, as did the pain comparable to that of a woman in labor. (6:24)
Once the invading forces had entered into the territory of the kingdom of Judah, any place outside the walls of fortified cities would prove to be too dangerous. Therefore, the people were told not to go forth “into the field” and not to walk “on the road.” This would be because the “sword” of the enemy force would be wielded, giving rise to “fright all around.” (6:25)
The calamity to befall YHWH’s rebellious people would occasion mourning and bitter lamentation. As though they were to prepare for this, the word of YHWH through Jeremiah directed them (the “daughter of [YHWH’s] people”) to put on sackcloth (a coarse cloth made from goat’s hair) over the bare skin of their loins and to “roll in ashes” in a state of great distress. According to the Septuagint, the reference appears to be to strewing ashes upon themselves. The mourning of the people was to be intense like that for the loss of an only son and to be accompanied by very bitter lamentation. This would be because “the devastator” (“misery” [LXX]) would come upon the people. (6:26)
Among his people, YHWH had made Jeremiah an “assayer” or one who would test them, revealing what their conduct exposed them to be. In his role as a “tester,” Jeremiah would “know and assay their way.” He would recognize their way or their course of conduct as divinely disapproved, and this would be evident from his testing. According to the Septuagint, the Lord had “given” or appointed Jeremiah as a “tester among tested peoples.” On the basis of the Lord’s testing of the “way” of the people, or of their course in life, Jeremiah would “know” him. His knowing God here would relate to knowing to a greater extent what he approved and what he disapproved. (6:27; see the Notes section.)
Among “stubborn ones,” all of the people were “stubborn” or exceedingly stubborn or rebellious. According to the Septuagint, they were unresponsive or disobedient. They went about as “slanderers,” using their tongues in malicious ways to harm others. Their lawless deeds revealed all of them to be persons of little worth or like base metals — copper and iron (not like precious metals — silver and gold). All of the people acted ruinously, dealing corruptly and corrupting others. The Septuagint refers to all of them as “corrupted.” (6:28)
According to one view, the Hebrew verb linked to “bellows” is a form of charár, defined as “scorched” or “burned.” This significance suggests that the bellows fanned the flames so intensely that the fire scorched them. Another view, based on Syriac and Arabic, represents the bellows as making a sound comparable to snoring. The thought regarding the bellow could then be that they are made to blow hard. A number of modern translations convey this basic significance. “The bellows blow fiercely.” (NIV, NRSV) “The bellows blast away.” (NJB) “The bellows puff.” (Tanakh [JPS, 1985 edition]) “The bellows roars.” (NAB) In the Septuagint, the bellows are referred to as failing, suggesting that the effort to use the implement in the refining process proved to be in vain. The Septuagint then says that the “lead failed.” This could be understood to mean that the lead could not be separated from silver, for silver did not exist in the ore being refined. The Hebrew text indicates that the fire consumes the lead or burns it away from the ore. Accordingly, the purpose of blasting away with the bellows was to achieve this so that the silver might be left. In the case of the people of the kingdom of Judah, however, the refining process was in vain or accomplished nothing. The wicked could not be removed or drawn off, for the whole mass of the people was comparable to useless ore that contained no valuable metal. (6:29)
The God-dishonoring conduct of the people reduced them to a worthless state. Apparently Jeremiah and others who were involved in the process that was comparable to refining the people called them “rejected silver” or refuse, for YHWH had rejected them. (6:30; see the Notes section.)
Notes
The Hebrew text of verse 1 contains a number of wordplays (benei [sons] and binyamin [Benjamin]; teqoh‘a [Tekoa] and tiq‘u [blow]; se’u [raise] and mas’eth [fire signal]).
In verse 7, the concluding words in the Septuagint begin a sentence that is completed in verse 8. The thought is that Jerusalem or her inhabitants would be disciplined with “trouble” or “misery” and “whip.”
The Septuagint (in verse 11) represents God as the speaker. He is the One who is filled with anger, but he held back and did not bring the people to a complete end.
In verse 15, the Septuagint rendering differs somewhat from the extant Hebrew text. It indicates that the people were shamed because they failed (probably meaning that they failed to conduct themselves uprightly). They, however, did not feel shame as they should have, “and they did not recognize their dishonor. Therefore, they will fall in their downfall, and at the time of their visitation they will perish.”
There is a measure of uncertainty about the Hebrew text of verse 18, and a number of translations have adopted a rendering that emends the Hebrew word for “assembly” or “congregation.” “Therefore hear, O nations; observe, O witnesses, what will happen to them.” (NIV) “Therefore hear, you nations, and all who witness it take note of the plight of this people.” The Septuagint says, “Therefore, the nations heard, and the ones shepherding their flocks.” The ones doing the shepherding could designate the rulers of the nations.
In verse 27 of the Hebrew text, the rendering “tester” is based on a change in vowel pointing. The Masoretic Text contains the vowel points for the word that may be translated “fortification.”
In the Septuagint, the initial phrase of verse 30 is an imperative. “Call them rejected silver.”
A new message from YHWH for Jeremiah to proclaim is introduced with the words, “The word that came to Jeremiah from YHWH, saying.” The Septuagint does not include this introduction of the “word of YHWH.” (7:1)
After positioning himself at “the gate of the house of YHWH,” probably one of the main gates leading into the temple area, Jeremiah was to proclaim to the people, “Hear [or listen to] the word of YHWH, all you of Judah [residents in the territory of the kingdom of Judah] who are entering these gates to worship [literally, bow down to] YHWH.” The reference to “these gates” could be to all the gates through which one gained access to the temple area. In the Septuagint, this reference is not included. The abbreviated text reads, “Hear the word of the Lord, all Judea.” (7:2)
Jeremiah was to quote “YHWH of hosts” (the God with hosts of angels in his service to carry out his will and purpose), “the God of Israel,” as saying, “Amend [literally, make good] your ways and your doings, and I will let you reside in this place.” The people were thus called upon to change the course they had been taking and to live uprightly. In their dealings with one another, they needed to be honest, kind, and compassionate. If they turned around from their wrong ways and then began to conduct themselves in a manner that YHWH approved, he would let them continue to dwell in the land he had given them. (7:3)
The people of the kingdom of Judah had deceived themselves into thinking that the presence of YHWH’s temple in their realm would spare Jerusalem from being destroyed. Their expressions to this effect were “words of falsehood” and not words that merited trust. Therefore, the people were to be told, “Do not trust in yourselves with words of falsehood, saying, the temple of YHWH, the temple of YHWH, the temple of YHWH, these [all the buildings of the temple complex are].” According to the Septuagint, the people are quoted as saying, “The temple of the Lord; it is the temple of the Lord.” Additionally, the Septuagint indicates that the false words would not benefit the people. (7:4)
The word of YHWH through Jeremiah revealed what the people needed to do if they were to continue residing in their God-given land. They had to correct [literally, “make good”] their ways and doings. In a legal dispute, they needed to carry out justice each man with his fellow. (7:5) The people were not to oppress or exploit resident aliens, orphans, and widows nor to shed innocent blood in the land (literally, “this place”). They were not to “go after other gods” (venerating them instead of remaining exclusively devoted to YHWH) and thereby bring calamity upon themselves. (7:6) If the people truly changed their conduct and actions, YHWH promised to let them continue dwelling in the land he had given to their forefathers at a time long previous to limitless time in the future (“from the age and into the age” [LXX]). (7:7)
Through Jeremiah, YHWH censured his disobedient people. “Look, you trust in yourselves with words of falsehood” ― their unfounded trust that having YHWH’s temple in Jerusalem would spare them from calamity. These words would prove to be unreliable and, therefore, would in no way benefit them. (7:8; see the Notes section.)
The people were guilty of theft, murder, adultery, false swearing, burning incense to Baal, and going after other gods that they had not known. (7:9) The question YHWH directed to them through Jeremiah was whether they could engage in these wrong acts, come to the temple and stand before YHWH in the temple, the house upon which his name had been called (and, therefore, belonged exclusively to him), and then say that they would be delivered from calamity even though they had done these abominable things. (7:10; see the Notes section.)
When engaging in ruthless, violent, and other abhorrent deeds, the people proved to be like robbers. Yet they felt secure by reason of the temple and their carrying out the external ceremonies there. In this way, they had transformed the house on which God’s name had been called or the temple that belonged to him into a “den” or “cave of robbers.” In their “eyes,” the temple had become like a safe hideout for lawbreakers. YHWH had seen this; it had not escaped his attention. (7:11; compare Matthew 21:13; Mark 11:17; Luke 19:46.)
Centuries earlier, the tabernacle with the sacred ark of the covenant had been located in Shiloh (a city in the territory of Ephraim situated to the north of Bethel). It was there that YHWH caused his name to reside, for his representative presence was linked to the ark. (Exodus 25:22; Leviticus 16:2) After the Philistines captured the ark, it was never returned to Shiloh, and the place ceased to be the location of YHWH’s representative presence. (1 Samuel 4:1-7:2) So that the unfaithful people might come to see their error in trusting that the temple would assure their safety while they were engaged in lawlessness, they were told to go and see what happened at Shiloh “for the wickedness of [God’s] people Israel.” YHWH withdrew his help and protection from the people and permitted the ark to be captured after it had been brought from Shiloh into the military camp of the Israelites. (7:12; see 1 Samuel 4:1-11.)
In view of the evil “works” or corrupt actions of the people, YHWH provided ample warnings to them and appealed to them to amend their ways. By means of his prophets, he continued to speak to them. As the prophets would get up early to proclaim YHWH’s word or message, he is quoted as saying that he was the one rising early and speaking but that the people did “not listen” or give heed. He continued to call to them through his prophets, but they did “not answer” or respond obediently to the message proclaimed to them. (7:13; see the Notes section.)
Just as YHWH did to Shiloh, he decreed to do to his temple in Jerusalem (the “house upon which [his] name had been called” and in which the people “trusted” as assuring their safety) and to the “place” or the land he had given to them and to their forefathers. (7:14) YHWH would cast out the people before his “face” or his presence. They would experience what had happened to their “brothers,” fellow Israelites of “all the offspring of Ephraim,” the dominant tribe of the ten-tribe kingdom of Israel and that came to represent all the people of the realm. Survivors of the military conquest would be ripped away from their land and taken into exile. (7:15)
In view of the persistent lawlessness of the people, YHWH instructed Jeremiah not to pray for them. This command was emphasized with repetition. “Do not pray for this people and to not lift up a [pleading] cry for them and a prayer, and do not intercede with me, for I will not listen to you.” Any prayer, supplication, or intercession for the people would be in vain. The Septuagint rendering differs somewhat from the reading of the extant Hebrew text, but the thought is basically the same. “Do not pray concerning this people, and do not petition [or consider it deserving] to show them mercy, and do not vow, and do not approach me concerning them, for I will not listen.” (7:16)
To indicate to Jeremiah that prayer for the people would be inappropriate, YHWH is quoted as raising the question, “Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem?” (7:17) Idolatry had become a family affair. The “sons” gathered firewood for the idolatrous ritual, the “fathers” lit the fire, and the women or wives kneaded dough to make “cakes for the queen of the heavens” (probably a fertility goddess and astral deity like Ashtoreth [Ashtart] or Ishtar). According to the Septuagint, the women made “cakes for the host of heaven.” Drink offerings were poured out to other gods (foreign or strange gods [LXX]), provoking YHWH to anger. (7:18) The rhetorical questions that follow indicate that what the people were doing was even more shameful than provoking YHWH to anger. “Is it I whom they vex [or provoke to anger]?” They did indeed, but what they were doing to themselves was even more vexing or hurtful. “Is it not themselves [they are vexing] to their shame of face” or to their own dishonor? They disgraced themselves when venerating nonexistent deities that could in no way benefit them but that made them objects of YHWH’s wrath. (7:19)
“Therefore,” the Lord YHWH, on account of the idolatrous practices and wayward conduct of his people, declared, “Look, my anger and my wrath will be poured out on this place [the entire land, including Jerusalem and the temple], on man [the “earthling” or the people collectively (men or people [LXX])] and on beast [beasts (LXX)], and on the tree [every tree (LXX)] of the field, and on the fruit [or produce] of the ground, and it [my anger] will burn and not be extinguished.” (7:20)
“YHWH of hosts [that is, YHWH with hosts of angels in his service], the God of Israel,” is identified as the source of the message directed to the wayward people. “Add your holocausts to your sacrifices, and eat flesh.” Holocausts or whole burnt offerings were to be consumed upon the altar, with no portion of the meat being eaten by the offerer. The sacrifices of the people were unacceptable to YHWH and ceased to be something sacred. Therefore, the people might as well have treated even the whole burnt offerings as ordinary meat to eat or as sacrifices from which they were entitled to partake. (7:21)
“In the day,” or at the time, YHWH brought the “fathers” or ancestors of the people out of the land of Egypt, he did not initially give them any command concerning holocausts and sacrifices. (7:22) Through Moses, he gave them the command to obey his voice. If they did so, he would be their God, and they could be his people. It would go well for them, provided they walked “in all the way” (or conducted themselves according to the manner) that he commanded them. The first record of a command with similar wording is in Exodus 15:26. This relates to a time after the Israelites left Egypt and entered the wilderness of Shur, where they complained about the bitter water they could not drink. (7:23)
The people did not listen to the words of YHWH through the prophets he sent to them “nor did they incline their ear” to pay attention and to heed what was said to them. After the Israelites left Egypt and wandered in the wilderness, they repeatedly disregarded YHWH’s word through his prophet Moses. From the time of Moses clear down to that of Jeremiah, they “walked” or conducted themselves according to their own “counsels (or their own plans that were contrary to God’s will) and “in the stubbornness of their evil heart.” In their inmost selves or their mental disposition, they were bent on doing what was divinely disapproved. Their defiant or stubborn resistance to God’s way may here be described as being to the back and not “to the face.” This could mean that the people failed to move forward in the right direction and went backward (or turned their backs on YHWH), pursuing a course of disobedience and disrespect toward YHWH. Modern translations vary in the meanings their renderings convey. “They have gone backward, not forward.” (Tanakh [JPS, 1985 edition]) They “looked backward rather than forward.” (NRSV) “They turned their backs and not their faces to me.” (REB) They “got worse rather than better.” (NJB) “Whenever I wanted them to go one way, they always went the other.” (CEV) According to the Septuagint, they came to be “for the rear and not for the front.” (7:24)
“From the day” or the time YHWH led the Israelites out of Egypt down to the “day” of the then-living generation, he sent his “servants the prophets” to them. The prophets daily proclaimed the word of YHWH and rose early to carry out their prophetic service. Therefore, the words attributed to YHWH indicate that he rose early and sent the prophets. Modern translations, however, commonly do not render the concluding phrase as applying to YHWH but as applying to the prophets whom he sent. “Day after day, again and again I sent you my servants the prophets.” (NIV) “I have persistently sent all my servants the prophets to them, day after day.” (NRSV) “I have sent you untiringly all my servants the prophets.” (NAB) “According to the Septuagint, he sent the prophets “by day,” and also sent them “at daybreak.” (7:25)
During all the time YHWH sent his prophets to the people, they did not listen to him, paying no attention to the messages he conveyed to them through his prophets. The people did not “incline their ear” to be attentive and to act on what they heard. “They hardened their neck,” defiantly and stubbornly refusing to be obedient, and did evil to a greater extent than their “fathers” or ancestors. (7:26)
Jeremiah was to speak all the words YHWH made known to him, but the people would not listen to him. They would not respond to his calling to them, apparently his calling to them to stop their lawless ways and to become exclusively devoted to YHWH. (7:27; see the Notes section.)
Jeremiah was instructed to tell the people, “This is the nation that did not listen to the voice of YHWH their God and did not accept discipline.” They did not obey him, and they refused to respond to correction. Among them, “truth” or faithfulness had perished. It had been “cut off from their lip.” In all respects, including their words, the people proved to be untrustworthy. (7:28)
Apparently Jerusalem is represented as a woman. The calamity that would befall the city, the inhabitants, and the people in the entire realm of the kingdom of Judah would occasion bitter lamentation. Therefore, Jerusalem personified is directed to take on the appearance of a woman in mourning, cutting off her hair and tossing it and raising lamentation on the treeless heights. The reason for her misery would be YHWH’s rejection and abandonment of the “generation of his fury,” his people who had incurred his anger for their stubborn and defiant course of unfaithfulness to him. (7:29; see the Notes section.)
The “sons of Judah,” or the people in the realm of the kingdom of Judah, had done “evil” in the “eyes” of YHWH or in his sight. At his temple, or the “house” upon which his name had been called as exclusively belonging to him, they had set up their “abominations” or idols and thus defiled the sacred precincts. (7:30; compare Ezekiel 8:5-17.)
“In the valley of the son of Hinnom” (commonly identified with a valley that is located on the south and the southwest of Jerusalem), the people had erected the “high places of Topheth,” or sites in an area of the valley for idolatrous worship, including the gruesome practice of child sacrifice. There in Topheth, the people burned both sons and daughters. Never had YHWH commanded them to carry out this form of worship nor did it come into his “heart” or his thought that he would have them do this as a ceremonial rite for him. (7:31; see the Notes section.)
“Therefore,” on account of the abominable practices of the people, YHWH decreed that “days” or the time would be coming when the place where sons and daughters were sacrificed would no more be called “Topheth” (shrine [or altar] of Topheth [LXX]) and the “valley of the son of Hinnom,” Instead, the place would become known as the “valley of the slaughter.” During the conquest of Jerusalem, the number who would perish would be so great that the people would have to do burying in Topheth, possibly because there would be no other available “place” or location. As suggested by the words that follow, the meaning of the phrase about there being no “place” could be that space would be too limited in Topheth to bury all the corpses. (7:32) Dead bodies would be cast into the area and become food for carrion-eating birds and beasts, and no one would frighten these creatures or chase them away. (7:33)
YHWH is quoted as saying that he would end all exultation and rejoicing in the cities of Judah and the streets of Jerusalem. No more would there be the joyous occasion when the voice of a bridegroom and the voice of a bride could be heard. All the land would become a desolated place. (7:34)
Notes
The Septuagint rendering of verse 8, though basically including the same wording, differs somewhat from the meaning the extant Hebrew text conveys. It says, “But if you trust in words of falsehood from which you will not benefit.” The thought then continues in the verses that follow.
In verse 10, the Septuagint indicates that, on account of their wrong practices, it went bad for the people. When they came to the temple and stood before God there, at the house upon which his name had been called, they claimed, “We have distanced ourselves from doing all these abominations.”
Verse 13 in the Septuagint contains a shorter reading than does the extant Hebrew text. “And now, because you did all these works, and I spoke to you and you did not listen to me, and I called you and you did not answer.”
The Septuagint does not include any corresponding wording for the extant Hebrew text found in verse 27.
With apparent reference to Jerusalem personified, verse 29 of the Septuagint includes the words, “And take lamentation upon [your] lips.” It also says that the Lord rejected and cast away the generation “doing these things” (that is, engaging in acts of disobedience).
Lexicographer H. F. W. Gesenius thought the meaning of Topheth (verses 31 and 32) to be “place of burning” or “place of graves.”
At the time when the invading military forces would be devastating the territory of the kingdom of Judah, they would desecrate the tombs. The word of YHWH indicated that the bones of the “kings of Judah” and those of princes, priests, prophets (false prophets), and inhabitants of Jerusalem would be brought out of their burial places. There is ancient evidence regarding this kind of desecration. An inscription of Assyrian monarch Ashurbanipal quotes him as saying that he devastated the tombs of the “ancient and recent kings” of Edom and exposed them to the sun. He then carried off their bones to Assyria, for the purpose of making their spirits restless by depriving them of offerings and libations. The deuterocanonical book of Baruch (2:24 [NAB]) refers to the fulfillment of the words in the book of Jeremiah. “We did not heed your voice [God’s voice], or serve the king of Babylon, and you fulfilled the threats you had made through your servants the prophets, to have the bones of our kings and the bones of our fathers brought out from their burial places.” (8:1)
While alive, certain kings of Judah, princes, priests, prophets and others in the realm had venerated the sun, moon, and stars. The triumphant warriors would spread out their bones before the sun, the moon, (“all the stars” [LXX]), and the “host of the heavens” (stars or all other heavenly bodies), thereby disgracing them before these heavenly bodies that they had loved, served, gone after, sought, and bowed down to in worship. These bones would not be gathered nor buried (“mourned” [LXX]), but would be like manure that is spread as a fertilizer on the surface of the ground. According to the Septuagint, the unburied bones would be for an “example,” apparently a warning example, “on the surface of the land.” (8:2)
In all the places where the surviving remnant of the “evil family” (God’s people who had disobeyed him) would be living as exiles, they would prefer death to life. So great would their suffering and misery be. What they would experience would be YHWH’s severe punitive judgment against them. Therefore, he (“YHWH of hosts,” the God with hosts of angels in his service) is quoted as identifying himself as the one driving them to “all the places” away from their land. (8:3)
When people fall, they usually get up again. If an individual turns away, he generally returns. The rhetorical questions that YHWH directed Jeremiah to ask the people appear to have these implied answers. (8:4; see the Notes section.)
God’s unfaithful people acted contrary to what individuals usually do. This is implied by the rhetorical question. “Why has this people, Jerusalem [or the inhabitants of the city], turned away in continuing rebellion” from YHWH? They took hold of treachery, conducting themselves in a deceitful and lawless manner, and they refused to abandon their evil course and to return to YHWH as persons exclusively devoted to him. According to the rendering of the Septuagint, the rhetorical question is, “Why has this my people turned away in an impudent turning away and were strengthened in their preference [to persist in the wrong course], and did not want to return?” This rendering suggests that the people were shameless in their turning away from their God and insisted on continuing in their rebellion against him. (8:5)
As evident from verse 7, YHWH took note of and listened to what the people were saying. But their words were not right, honest, or truthful. Not a man among them repented over his wickedness, asking himself, “What have I done?” Instead, each one went back to his usual conduct, rushing back into a lawless way of life like a horse does into battle. (8:6; see the Notes section.)
Migratory birds know instinctively when to fly to or away from their breeding grounds. The “stork in the heavens” (or while in flight), the turtledove, the swift or the swallow, and the bird referred to in the Hebrew text as the ‘agúr (possibly the crane, the thrush, or the bulbul) all “keep to the time of their coming.” Their migration does not occur at random times but can be depended upon. By contrast, God’s people, persons possessing reasoning faculties, failed to adhere dependably to the divinely approved way of life. They, by choice, did not come to know YHWH’s judgment. This was evident from their refusal to follow what he had decreed to be right and just. (8:7; see the Notes section.)
In view of their lawless conduct, how could the people who presumed to be wise honestly say, “We are wise, and the law of YHWH is with us”? Whereas they claimed to have YHWH’s law, instruction, or teaching, they did not follow it. These presumed wise ones apparently included scribes, and they were guilty of using a “false” writing implement with which they produced falsehood. They either wrote or copied words that contradicted YHWH’s law and the messages he conveyed through his prophets. Therefore, the writing implement was false or used for recording falsehood, and the written word was a lie. The Septuagint says that a “lying reed [pen] became vain [useless or worthless] to scribes.” (8:8)
In the kingdom of Judah, the wise men would have no answers for the people when the time for the execution of YHWH’s punitive judgment arrived. Therefore, they would become ashamed, be dismayed or terrified, and be caught. Their being caught could mean that the wise ones would be “caught out” as men who were helpless and unable to provide assistance or guidance to deal with the calamity the people were facing. They themselves would suffer along with the rest of the populace. The wise ones had rejected the “word of YHWH” as the prophets had faithfully made it known. So the answer to the rhetorical question (“What wisdom do they have?” [“What wisdom is in them?” (LXX)]) would be that they had no wisdom, for what they had been saying was the very opposite of what the people should have been hearing in order to escape severe punishment for their unfaithfulness to YHWH. (8:9)
The wise men would experience the dire consequences for having rejected the “word of YHWH.” Through Jeremiah, YHWH declared that he would give their wives (who were regarded as their property) to other men and their fields for others to possess. (Compare 6:12.) As for the people in the realm of the kingdom of Judah, they were corrupt. From the “least,” the lowliest or most insignificant one, to the “greatest,” the most powerful, prominent, or influential, they were all greedy for making dishonest gain. They spared no effort in using corrupt means to obtain what they wanted. “From prophet [false prophet] to priest,” every one of them dealt falsely. They were dishonest, insincere, and spoke falsehood. Instead of reproving the people for the lawless ways, these men lulled them into a false sense of security. (8:10; compare 6:13; see the Notes section.)
The false prophets and the priests did not tell the people what they needed to hear. Although the people were in a broken, wounded, or corrupt state that required healing, priests and false prophets failed to provide the kind of admonition that could have cured the deplorable condition of the people as divinely disapproved persons. Instead, “they healed [or attempted to heal] the fracture,” wound, or brokenness of the “daughter of my [YHWH’s] people lightly.” In this context, the expression “daughter of my people” refers to YHWH’s people who had been as dear to him as a daughter. Priests and false prophets provided no remedy for the broken state of the people but treated it lightly as if it did not exist and did not need to be healed. They said, “Peace, peace.” (All is well, all is well.) But there was no peace. The situation was far from well among the people. It was in desperate need of a cure. (8:11; compare 6:14.)
The God-defying people should have been ashamed for the abominable thing they had committed, but they were not at all ashamed. As people habituated to wrongdoing, “they did not know even how to feel disgraced.” For this reason, their punishment would be to fall “among those who are falling,” or to perish among them as victims of war. At the time YHWH would hold an accounting with them, they would “stumble,” experiencing a fall from which they would not recover. (8:12)
None of the unfaithful people would escape deserved punishment. As if gathering them in like a crop at harvesttime, YHWH determined to bring them to their finish. He purposed to do so by means of invading military forces. The Septuagint rendering suggests that the words which follow relate to the devastation the invaders would cause. There would be no grapes on the vine, no figs on the fig tree, and even the leaves of the fig tree would be withered (“the leaves have dropped” [LXX]). The things YHWH had given to the people, including the fruit and the produce of the field, would pass by, for everything would be gone. (8:13; see the Notes section.)
Apparently after the military invasion began, the people would ask themselves, “Why do we sit still” (just waiting without doing anything)? They would then decide to “gather together” and enter fortified cities, where they expected to be “silenced” (“cast forth” [LXX]) or to meet their end. The people would then say that YHWH had silenced or doomed them (cast them out [LXX]) and given them “poisoned water” to drink (polluted water that was unfit for consumption), acknowledging that he had done this because they had sinned against him. (8:14)
Faced with a serious threat to their very lives, the people would hope for “peace” or for the desired security on which their well-being depended, but nothing good would develop. They also would hope for a time of healing or a time of recovery from the devastation that foreign military forces would cause. There, however, would be no relief for their distressing situation, only “terror” as the invading forces would continue to be victorious. (8:15; see the Notes section.)
The military invasion would be coming from the north, and Dan was the northernmost city in the territory of the former ten-tribe kingdom of Israel. Through the use of hyperbole, the seriousness of the approaching threat to the kingdom of Judah is emphasized. The snorting of the horses of the invading military force is represented as being heard from the distant city of Dan. In view of the fear to which the invasion would give rise, just the “sound of the neighing” of the the horses is said to cause the entire land to rock, producing great turmoil and anxiety among the people. The warriors would enter the realm of the kingdom of Judah “and devour the land and everything that fills it, the city and its residents.” They would devastate the entire realm, consuming whatever crops they found as they overran the country. The “city” could be Jerusalem or all the cities collectively. Jerusalem and other fortified cities would be captured and destroyed, and many of the inhabitants would perish. (8:16; see the Notes section.)
The warriors entering the realm of the kingdom of Judah are likened to “serpents, poisonous snakes [deadly snakes (LXX)].” YHWH would be allowing this to take place and is, therefore, represented as sending these “serpents.” Against them no charming would be effective, indicating that all defense efforts would fail. The “snakes” would “bite” the people, meaning that the warriors would kill many of them during the course of the military campaign. (8:17)
Lexicographers define the initial Hebrew word mavligíth as meaning “cheerfulness,” “smiling,” and a “source of brightening.” The implication of the text appears to be that Jeremiah at one time had joy, but it came to an end. His contemplating what had been divinely revealed to him about the calamity that would befall his people because of their unfaithfulness to YHWH caused grief to come upon him. His “heart,” or he in his inmost self, felt sick. (8:18; see the Notes section.)
The expression “daughter of my people” refers to God’s people who had been dear to him like a daughter but had become unfaithful to him. They may here be represented as being in exile in a land far away from their homeland and crying out for help. Another possible meaning is that the cry is heard far and wide in the land. According to the Septuagint, the “sound” or “voice” of the “daughter of [God’s] people” came from a “distant land.” The implication is that YHWH did not respond to the cry from his representative place of dwelling (Zion or Jerusalem), and this appears to be the reason for the rhetorical questions. “Is YHWH not in Zion?” “Or is her King not in her [midst]?” Another rhetorical question reveals why YHWH did not respond to the cry of his people. “Why have they vexed me with their graven images, with their worthless foreign gods [literally, vanities of foreignness (or foreign vanities or worthless things)]?” The people had turned their backs on YHWH, refusing to be exclusively devoted to YHWH and persisting in venerating nonexistent deities that could do nothing for them. Therefore, he would not come to their aid on account of their having rejected him. (8:19)
It appears that the people came to recognize that the opportunity for deliverance from their distressing circumstances had ceased to exist. It was as though the harvest had passed and the summer had ended, with no other crops becoming available, but the people had not been saved or delivered. Their situation was comparable to that of persons who were facing starvation. (8:20)
Jeremiah referred to the people as the “daughter of my people” or as his own people who were dear to him. This was despite their refusal to pay attention to the “word of YHWH” that he faithfully proclaimed to them. Their “wound,” “fracture,” “brokenness,” or their deplorable moral condition greatly distressed Jeremiah. He felt as though his had been “broken” in pieces or deeply wounded in his inmost self. Jeremiah mourned (literally, grew black as if gloom had completely settled in), and “horror,” “appalment,” or “dismay” had taken hold of him. The Septuagint rendering could be understood to indicate that perplexity overwhelmed Jeremiah, “pains like those of a woman giving birth.” (8:21)
Gilead, a region east of the Jordan River, anciently was known for the healing properties of its balsam. This balsam is thought to have been the resinous substance obtained from a shrublike evergreen tree. Physicians often used balsam to promote the healing of wounds. The rhetorical questions suggest that a remedy did exist for the “wound” or “brokenness” of Jeremiah’s people, and that this made it difficult to understand why there had been no cure. In a literal sense, the answer to the rhetorical question (“Is there no balsam in Gilead?”) would be, Balsam could be obtained there. Similarly, the answer to the next rhetorical question (“Or is there no physician there?”) would be, There were physicians or healers in Gilead who used the balsam. In the case of the wayward people, the remedy was for them to repent and to become exclusively devoted to YHWH as their God. In view of the available remedy, Jeremiah asked, “Why then has the healing of the daughter of my people not come about?” It was not because of the absence of a remedy, but because of the refusal of the people to accept the only available cure for their “wound” or brokenness as people who had been unfaithful to YHWH. (8:22)
Notes
In verse 4, the Septuagint introduction to the rhetorical questions is shorter than that of the extant Hebrew text. “For thus says the Lord.” The wording of the Hebrew text is, “You [Jeremiah] shall say to them, Thus says YHWH.”
The opening words of the Septuagint in verse 6 differ from the extant Hebrew text. Seemingly, Jeremiah and others are being directed to give ear and to hear or listen. Would they not say that there “is not a man repenting of his wickedness” and asking himself, “What have I done”? The Septuagint then concludes with the words, “The one running halted in his race, as [does] a sweating horse [a horse exhausted from running] in his neighing.”
In the Septuagint, the Hebrew word rendered “stork” (in verse 7) is a transliteration of the Hebrew designation for this bird (asida). There is considerable uncertainty about the bird to which the Hebrew noun ‘agúr applies. The Septuagint mentions “sparrows” last. Depending on the punctuation that is adopted, the Septuagint either refers to the “sparrows of the field” as watching the “times of their comings” or to the “swallow of the field” and to the “sparrows” as watching the “times of their comings.” There is a possibility that the genitive form of the Greek word for “field” (agrou) originally may have been a transliteration of the Hebrew word ‘agúr (agour).
In verse 10, the Septuagint says that God would give the fields to “heirs,” and continues the thought respecting the heirs with words that correspond to the Hebrew text of verse 13. “Therefore, I will give their wives to others and their fields to heirs, and they will gather their crops.” The words of the Hebrew text found in verses 11 and 12 are not included in the Septuagint.
There is a measure of uncertainty about the meaning of the Hebrew wording in the text of verse 13. A different vowel pointing of the wording could indicate that the harvest had been gathered, with nothing left on the vine and on the fig tree. Modern translations convey a variety of different meanings in their renderings. “I will make an end of them. No grapes left on the vine, no figs on the fig tree, the leaves all withered; whatever I have given them is gone.” (Tanakh [JPS, 1985 edition]) “I shall gather them all in, says the LORD; there will be no grapes on the vine, no figs on the fig tree; even the foliage will be withered.” (REB) “I will wipe them out. They are vines without grapes; fig trees without figs or leaves. They have not done a thing that I told them! I, the LORD, have spoken.” (CEV) “I shall put an end to them, Yahweh declares, no more grapes on the vine, no more figs on the fig tree, only withered leaves: I have found them people to trample on them!” (NJB) “When I wanted to gather them, says the LORD, there are no grapes on the vine, nor figs on the fig tree; even the leaves are withered, and what I gave them has passed away from them.” (NRSV) “I will take away their harvest, declares the LORD. There will be no grapes on the vine. There will be no figs on the tree, and their leaves will wither. What I have given them will be taken from them.” (NIV)
Verse 15 in the Septuagint indicates that the people “gathered together for peace,” but there were no “good things,” no betterment in their distressing circumstances. They looked for “healing” or recovery from their dire situation, but there was no relief, only anxiety on account of the military invasion.
In verse 16 of the Septuagint, the reference is to the “sound of the speed of his horses.” This could be understood to describe the sound of the fast-moving horses as the invaders progressively continued with their campaign of conquest. The “sound of the speed” could also designate a very loud noise.
Based on an emendation of the Hebrew word mavligíth, the text of verse 18 may be understood to indicate that Jeremiah’s grief was beyond healing. It persisted without any relief. In the Septuagint, the wording of verse 18 is linked to the effects from the snake bites. The thought could be that the “incurable things” resulting from the snake bites are associated with the “pain” or “grief” of the people’s “being perplexed” of “heart,” or their not knowing what they could do in their distressing situation. Another possible significance could be that the effects from the snake bites are “incurable things” on account of the people’s “grief” or “pain” of “being perplexed” of “heart.”
In the Hebrew text, there is no verb that links the word “head” to “waters.” The Septuagint includes the future tense verb for “give.” Overcome with great sadness, Jeremiah appears to have wished that his head could be transformed into “waters” (or a large body of water) and that his eyes become a “fountain of tears.” He would then be able to give full expression to his sorrow, weeping “day and night for the slain ones of the daughter of [his] people,” or the slain ones for whom he had tender feelings. In the Septuagint, the thought is expressed in question form. “Who will give my head water and my eyes a fountain of tears, and I shall weep for this my people day and night, for the slain ones of the daughter of my people?” (9:1 [8:23])
Even though he was overwhelmed with sorrow when contemplating the horrors his people would face, with many being slain, Jeremiah was also greatly distressed on account of the deplorable moral condition that existed among them. He would have liked to escape from being in the midst of the corrupt people. His preference would have been to have a shelter like one a traveler might find in the wilderness or, according to the Septuagint, a remote lodging place (one far away from human habitation). Jeremiah would then leave his people and “go away from them,” for he found all of them to be “adulterers, a company of persons dealing treacherously.” Besides committing adultery with the wives of others, the men commonly engaged in ceremonial prostitution at numerous cultic sites. Their unfaithfulness to YHWH would also have constituted adultery, as it violated their covenant obligations to him. In their dealings, the people were treacherous, deceitful, and corrupt. (9:2 [9:1])
The initial “and” suggests that Jeremiah’s description of the lawless ones among his people continues. They would “bend their tongues like their bow,” always ready to propel falsehoods from their mouths like injurious arrows. Apparently by means of corrupt dealings and lies, they became “mighty” [prominent and influential] in the land,” but their strength was not for “truth,” trustworthiness, or faithfulness. The Septuagint says, “Falsehood, and not trustworthiness, became strong in the land.” (9:3 [9:2])
The concluding phrase of this verse indicates that Jeremiah is not the one who is expressing himself. “For from evil to evil [the people] progressed,” becoming increasingly more corrupt, “and me they did not know, says YHWH.” Their not knowing YHWH was evident from their lawless conduct and their refusal to heed his commands. (9:3 [9:2])
No one could be trusted. A person had to be on guard against his own associate so as not to be victimized. Not even a brother could be trusted, for every brother would do supplanting. In the Hebrew text, there is a play on words (‘aqov ya‘qov [to supplant, supplant), with the possible allusion being to Jacob (ya‘qov) supplanting Esau when obtaining his birthright and the blessing of his father Isaac. (Compare Genesis 27:35, 36.) Every neighbor went about as a slanderer, telling lies about his companion to gain some benefit for himself. (9:4 [9:3]; see the Notes section.)
Among the lawless people, each one resorted to deceiving, tricking, or mocking his companion or friend. No one spoke the truth. The people were so habituated to lying that they could be referred to as having “taught their tongue to speak falsehood.” According to the Septuagint, “their tongue has learned to speak falsely.” So excessive were their acts of iniquity that they tired themselves out with their wrongdoing. (9:5 [9:4]; see the Notes section.)
The words “your sitting in the midst of deceit” may be understood to indicate that Jeremiah found himself in an environment where deception was the norm. These words are then followed by the phrase, “In deceit, they refuse to know me, says YHWH.” Possibly the thought is that their life of deception made it impossible for the lawless people to acknowledge YHWH as their God whose commands they were obligated to obey. (9:6 [9:5]; see the Notes section.)
The lawlessness of his people left YHWH with no other option than to have them experience great suffering that would have a refining effect. “Therefore, thus says YHWH of hosts [the God with hosts of angels in his service], Look, I will smelt them and test them. For what else can I do because of the daughter of my people [the people who had been as dear to him as a daughter but who had become completely corrupt]?” (9:7 [9:6]; see the Notes section.)
The “tongue” of the corrupt people was comparable to a lethal arrow, harming others with deceitful and slanderous words. To catch his companion off guard, a man would “speak peace with his mouth,” feigning friendship and concern for him. In his “heart” or his inner self and thoughts, however, he would plan to do his companion injury, waiting for a good opportunity to ambush him, or taking advantage of him when he would least expect to be harmed. The Septuagint says that the individual speaks “peaceably,” but has “hatred in himself.” He would pretend to be a friend and thus hide his hostility. (9:8 [9:7])
YHWH is quoted as raising rhetorical questions. “Should I not hold an accounting” with the people for “these things” (their deceptive and corrupt dealings and their unfaithfulness to him)? “Should not my soul [I myself] take vengeance on a nation like this” (a nation that acts lawlessly)? (9:9 [9:8])
It appears that the rhetorical questions reaffirmed to Jeremiah that his people would experience calamity, and this would also affect their land. The invading forces would cause widespread devastation. To obtain wood for siegeworks, warriors would fell trees on mountain slopes, leaving behind devastation. As the military forces continued with their campaign of conquest, pastureland would be laid waste. Apparently this is why Jeremiah is the one who said that he would weep and lament for the mountains and that he would take up a “dirge for the pastures of the wilderness.” Pastures that were distant from human habitation would be scorched. No man would be passing through them and no sound of any livestock would be heard there. So great would the devastation be that it would appear as if the birds and animals had all fled. (9:10 [9:9]; see the Notes section.)
YHWH is represented as saying that he would make Jerusalem a pile of ruins (“give Jerusalem for deportation” [LXX], or let the surviving inhabitants of the city be exiled). The city would become a place where jackals (“dragons” [LXX]) would dwell. As scavengers, jackals are well-adapted for surviving in deserted areas. YHWH would also make the other “cities of Judah” desolate places without any inhabitants. (9:11 [9:10])
The rhetorical questions apparently serve to focus attention on the reason for what would befall Jerusalem and the other cities in the realm of the kingdom of Judah. Who is the man with the wisdom to understand this, the one to whom the “mouth of YHWH has spoken” (one who would be in a position to tell it or to explain it)? Why should the land (or the territory of the kingdom of Judah) be reduced to a desolate state and come to resemble a barren wilderness through which no one would pass? (9:12 [9:11])
YHWH is quoted as answering the rhetorical question about the reason for the devastation of Jerusalem and the entire territory of the kingdom of Judah. The people “have forsaken my law that I set before them, and they have not listened to [or obeyed] my voice and have not walked in it.” They had not conducted themselves according to what YHWH commanded them and had not heeded the messages he conveyed to them through his prophets. (9:13 [9:12])
The wayward people walked or conducted themselves “after the stubbornness of their heart.” They refused to do God’s will and persisted in their defiant determination to pursue what they wanted. The Septuagint says that they went “after the things pleasing to their evil heart” or their corrupt inner self, thought, or inclination. They did not remain exclusively devoted to YHWH but went “after the Baals [idols (LXX)].” These “Baals” were the local Baals associated with various locations. The idolatrous course is what their “fathers” or ancestors had taught the people. Like their forefathers, they venerated the nonexistent deity Baal at cultic sites located throughout the land. (9:14 [9:13])
“Therefore” (on account of the unfaithfulness of his people), “YHWH of hosts” (the One with hosts of angels in his service [the Lord (LXX)]), the “God of Israel,” declared that he would make the people “eat wormwood” (“distresses” [LXX]) and give them “poisonous water to drink.” The punishment to come upon the lawless people would be comparable to their having to eat intensely bitter wormwood and to drink polluted water that would sicken them. (9:15 [9:14])
YHWH would disperse the people among the nations that were unknown both to them and to their “fathers” or ancestors. He would let them be conquered and the survivors be exiled to distant lands. Even in the locations of their exile, the people would not be secure, for YHWH would “send the sword after them” until he had “consumed them.” Wherever they might come to dwell, warfare would continue to affect them. (9:16 [915])
The calamity that would befall all who resided in the realm of the kingdom of Judah, including Jerusalem, would occasion great mourning and wailing. Therefore, “YHWH of hosts (the God with hosts of angels in his service for carrying out his will) is quoted as saying, “Give heed and call for the mourning women to come, and send for the skillful women to come.” The verb here rendered “give heed” basically means “discern.” In this context, it could signify to give attention to the directive or to make preparations for carrying it out. The Septuagint does not include a corresponding word for the Hebrew verb. Modern translations have variously rendered it, including “consider” (NRSV), “attention” (NAB), “listen” (Tanakh [JPS, 1985 edition]), and “prepare” (NJB). “Mourning women” were professional mourners who wailed loudly for the deceased and received payment for this. The “skillful” or “wise” women were the best among them, wailing in an especially impressive manner. (9:17 [9:16]; see the Notes section.)
The professional women mourners should come quickly and “raise a lament” over the people. In their great distress, the suffering people would also weep. Tears would flow from their eyes, and waters would stream from their “eyelids.” (9:18 [9:17]; see the Notes section.)
The calamity is represented as already having come upon Zion or Jerusalem, with the “voice of wailing” being heard. “How we are ruined! [How we have fallen into misery! (LXX)] We are greatly disgraced, for we have left the land, for they [the triumphant warriors] have cast away our dwellings [and we have cast away (abandoned) our dwellings (LXX)].” The people would lament their having been conquered, humiliated, and exiled from their land. In this context, the Hebrew verb for “cast away” could mean to overthrow or to empty out. Modern translations have variously rendered the concluding phrases. “We must leave the land, give up our homes!” (NAB) “We must leave the land because our houses are in ruins.” (NIV) “We have left our land, our houses have been overthrown.” (REB) “Our homes have been destroyed, and we must leave our land.” (CEV) “For we must leave the country, our homes have been knocked down!” (NJB) “Ah, we must leave our land, abandon our dwellings!” (Tanakh [JPS, 1985 edition]) “We are utterly shamed, because we have left the land, because they have cast down our dwellings.” (NRSV) (9:19 [9:18])
The calamity to come upon the people would be so great that the lamenting and wailing of the professional mourners would be insufficient to express the extent of the misery and suffering. Therefore, the women are called upon to hear the “word of YHWH,” giving ear to the “word of his mouth” regarding what they needed to do. They were to teach their daughters a lament, and each woman was to teach a dirge to her companion. All could then participate in the wailing, intensifying it in a manner that would indicate just how great the distress would be. (9:20 [9:19])
Houses in walled cities and strongly fortified locations would provide no protection. “Death” is represented as gaining entrance by climbing into windows and entering into fortresses. It claims small children and young men, cutting off the “child from the street” and the “young men from the squares.” The Septuagint says regarding death, “It entered into our land, to destroy infants [or little children] outside and young men from the squares.” (9:21 [9:20])
Apparently Jeremiah is told to “speak,” to make known the “utterance of YHWH.” During the military campaign against the kingdom of Judah, corpses would “fall like manure upon the face of the field” (with the manure serving as fertilizer) and like stalks of grain that a reaper has cut (literally, a “sheaf behind the one reaping” [“like grass behind the one mowing” (LXX)]). No one would gather the dead bodies to bury them. (9:22 [9:21]; see the Notes section.)
Nothing would stop the invading military forces from devastating the territory of the kingdom of Judah. Efforts on the part of the wise, the powerful, and the wealthy among the people would be to no avail. They would not even be able to save themselves from misery and suffering. This appears to be the implied thought of the word attributed to YHWH. “Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the wealthy man glory in his wealth.” At the time YHWH’s punitive judgment is executed, the wise, the mighty, and the rich would be just as helpless as the rest of the people. Reliance on their own resources would prove to be no sound basis for glorying or boasting. (9:23 [9:22])
When the time for YHWH’s judgment arrived, a person’s having an approved relationship would be the only factor that would matter. The sole basis for boasting or glorying would be in understanding and knowing YHWH as the God who practices “kindness [mercy (LXX)], judgment [or justice], and righteousness in the earth.” It is in these qualities that he takes delight. Those who understand and know him would also be kind or compassionate, just, and upright in their dealings. (9:24 [9:23])
The initial word “look” serves to focus attention on the future time of YHWH’s judgment, a judgment that would affect peoples surrounding the territory of the kingdom of Judah. Through Jeremiah, YHWH revealed that “days” or a time would be coming when he would hold an accounting with circumcised peoples but whom he would reckon as uncircumcised. Although the men of these nations were circumcised, the mark of circumcision did not identify them as in a covenant relationship with him. Their circumcision was merely the evidence of an operation that had been performed on them and made them no different than any other men with whom YHWH had no relationship. (9:25 [9:24])
YHWH would visit judgment upon Egypt, Judah, Edom, Ammon, and Moab. With the exception of the Egyptians, the Edomites, Ammonites, and Moabites were related to the Israelites (or the people of Judah). Esau, the forefather of the Edomites, was the grandson of Abraham and the twin brother of Jacob, the ancestor of the Israelites. The Ammonites and Moabites were descendants of Lot, the nephew of Abraham. Another people that would be affected by the coming judgment are described as having the hair of the “corners” or temples clipped (“everyone shaving round about his face” [LXX]). Possibly this means that the men cut off the hair between the ear and the eye. These men are additionally identified as dwelling in the wilderness. They may have been members of Arab tribes who had descended from Abraham’s son Ishmael. From YHWH’s standpoint, the men of all the included “nations” were “uncircumcised” (“in the flesh” [LXX]), for they had no relationship with him as his people. “All the house of Israel,” or the people whom YHWH had chosen as his own, were “uncircumcised in heart.” In the case of the house of Israel, the people were unresponsive to his will and commands. It was as if a blockage prevented their inner selves or mental faculties from wanting to conduct themselves as his devoted people. (9:26 [9:25])
Notes
The Septuagint renders the thought about supplanting according to the etymology found in Genesis 25:26. According to this etymology, the name Jacob identified the twin brother of Esau as a “heel grabber.” At his birth, the baby boy took hold of his brother’s heel. In verse 4(3) of Jeremiah 9, the Septuagint contains the phrase that may be literally translated, “every brother will heel with the heel” or will cause tripping.
In the Septuagint, the concluding sentence of verse 5(4) is, “They committed injustice and did not cease [doing so] to turn back” or to repent.
The Septuagint rendering of verse 6(5) is, “Interest upon interest, deceit upon deceit; they did not want to know me.” Contrary to the law, the people charged interest, making themselves guilty of usury, and they repeatedly engaged in deceitful practices. Therefore, they did not want an approved relationship with YHWH, as that would have required them to abandon their wrongdoing and to obey his commands.
In verse 7(6), the Septuagint says regarding the Lord, “For I will act before the face of the wickedness of the daughter of my people.” In view of the wickedness of the people, God would take action against them.
The Septuagint rendering of verse 10(9) represents what the people should do as a consequence of the devastation. “For the mountains raise a lamentation and for the paths of the wilderness a wailing.”
In verse 17(16), the Septuagint concludes with a verb that may be rendered “let them utter” (let their mournful cries or wailing be heard).
The Septuagint rendering of verse 18(17) does not include the directive for the mourning women to come quickly.
In verse 22(21), the Septuagint says that the dead would serve as an “example [a warning example] “upon the face of the plain of your land.”
The “word” or message of YHWH is directed to the “house [or people] of Israel.” (10:1) At the start, this message is introduced with the words, “Thus says YHWH.” The people are exhorted not to learn the “way of the nations,” which included their veneration of nonexistent deities and their fears of celestial phenomena. The people of the nations who had no relationship with YHWH were terrified by the “signs of the heavens,” probably including solar and lunar eclipses, meteor showers, and the appearance and disappearance of comets. Such “signs” caused dismay because the people regarded them as portending calamity. The people of Israel were not to be terrified, for all developments were under the control of the only true God, YHWH. (10:2; see the Notes section.)
The customs or practices that had been decreed long previously for the peoples of the nations to observe were vain or comparable to an exhaled breath. A tree in a forest would be cut down, and a carver would skillfully use a tool in his hands to fashion an image. (10:3) This wooden representation would be beautified with silver and with gold. To keep the image from tottering or falling, craftsmen would use hammers to fasten it with nails. (10:4)
The images are compared to a “scarecrow in a cucumber field,” which object often failed to keep birds away. Like a scarecrow, the carved representations could not speak nor walk. To move to another location, idols had to be carried. The people of Israel were not to be afraid of these lifeless images and, therefore, the deities that the images represented, for they were unable to do anything evil or anything good. (10:5; see the Notes section.)
There is no one like YHWH. He is “great,” with humans and the deities that have been and are worshiped amounting to nothing when compared to him. His “name is great in might.” Powerful works are associated with his name or reputation. In the case of the Israelites, his works included their liberation from Egyptian enslavement and the deliverance from their enemies that he made possible during the course of their history as a people. Therefore, his name is truly linked to “great might.” (10:6)
The answer to the rhetorical question should be that all people everywhere should “fear” (or have reverential regard for) YHWH. As “King of the nations,” the Supreme Sovereign, he fittingly or rightly should be shown a wholesome fear that is demonstrated by obedient response to his will. Among all those who are regarded as wise among the people of the nations and among all the existing “kingships” or rulerships, there is no one like YHWH. (10:7)
Persons who fail to fear YHWH, looking for help and guidance to nonexistent deities, are “brutish” or stupid and “foolish.” They are senseless for choosing to take instruction from “vanities” or worthless idols — mere pieces of “wood.” (10:8; see the Notes section.)
For the overlays of the wooden images, “beaten silver” came from Tarshish. The location of Tarshish is uncertain, but it is commonly linked to a region on the Iberian Peninsula. Gold used for the beautification of the image arrived from Uphaz (a place that has not been identified with any known site). Everything required to produce the image was the “work of a craftsman and of the hands of a smelter,” and the image would be clothed with blue and purple fabrics. All the idols and the items used to beautify them were the “work of skilled persons.” (10:9)
The deities that the lifeless images represented were nonexistent gods and goddess. YHWH alone is in truth or in actuality God and the King or Supreme Sovereign for all time to come. At the expression of his wrath, the “earth” or land “will rock” or quake, and the people of the nations will not be able to endure his indignation. Everything will be set in commotion, and those against whom his anger is directed will then perish. (10:10; see the Notes section.)
Apparently the words to be declared to idolaters were, “Gods that did not make the heavens and the earth will perish from the earth and from under these heavens.” The time would come when these deities would have no worshipers and when no skilled craftsmen would be engaged in making images of them. (10:11; see the Notes section.)
Not the deities represented by lifeless images, but YHWH is the true God who made the earth “by his power,” established the cultivatable land “by his wisdom,” stretched out the heavens “by his understanding” or stretched out the celestial dome like a tent over the land. (10:12)
YHWH’s “voice” probably denotes the sound of thunder, with the roar or rumbling of “waters in the heavens” referring to peals of thunder coming from the clouds. The Septuagint links God’s stretching out of heaven to the phrase “and an abundance of water in heaven.” At the distant horizon, clouds may begin to appear. Seemingly for this reason, YHWH is represented as causing “vapors” or “clouds” (LXX) to rise “from the end of the earth” or the extremity of the land. According to the Septuagint, he “led the clouds from the end of the earth.” The making of “lightnings for the rain” is also attributed to YHWH. This could mean that he causes lightning to appear while it is raining. YHWH is also represented as bringing forth “wind from his storehouses.” In the Septuagint, the reference is to his bringing forth “light,” possibly meaning “sheet lightning.” (10:13; see the Notes section.)
The deities that people worshiped were unrealities and could do nothing. Therefore, those who revered them were foolish. This is the reason for referring to “every man” or all earthlings who worshiped nonexistent deities as stupid or unreasoning, not having knowledge. Every goldsmith or metal worker involved in the fashioning of images would be put to shame. This would be when the deities which the images represented would be exposed as worthless. The image was a “falsehood” or a delusion, for it represented a deity that did not exist, and the image itself was lifeless, having no breath in it. According to the Septuagint, “every goldsmith was put to shame by his carved things [or idols], for they [the goldsmiths] have cast lies; there is no breath in them [the images].” (10:14)
Both the idols and the deities which they represented were “vanity,” emptiness, or worthlessness, for they could do absolutely nothing. The images were a work [works (LXX)] of delusion or mockery, for they were representations of gods and goddesses that did not exist. At the time of YHWH’s visitation to execute his judgment, the images and the deities they supposedly represented would perish. There would then cease to be any idolaters to revere them. (10:15)
The “Portion” or “Share of Jacob” was not like the images that idolaters worshiped. Jacob here designates the people who descended from him, the Israelites. On the basis of the covenant that YHWH concluded with their ancestors at Mount Sinai, they were his people and had a relationship with him as their God. Therefore, he was their Portion or Share. In the case of the deities that idolaters revered, the lifeless images were the work of craftsmen. The God of the Israelites, however, was not fashioned by them. He himself was the one who had formed them into a nation and, in fact, had formed all things. Israel was the “tribe [or rod] of his inheritance,” or the people who belonged to him. He identified himself to them as bearing the name “YHWH of hosts,” their God with hosts of angels in his service to carry out his purpose. (10:16)
The imperative to “gather up” (a verb with a singular suffix in the feminine gender) the “bundle from the ground” is directed either to Jerusalem personified as representing the nation or to the people collectively. This imperative suggests that the people should quickly collect a few possessions to make a hasty departure, for they were then living “under siege” and in imminent danger. (10:17; see the Notes section.)
YHWH declared that, at “this time,” he would be “slinging out” or ejecting the “inhabitants of the land” (apparently the residents in the territory of the kingdom of Judah) and “bring distress on them in order that they may find.” The objective of what the people would find or find out is not specified. It could refer to their experiencing the consequences of their unfaithfulness to YHWH. According to the Septuagint rendering, “ your plague [or punishment] may be found.” Based on an emendation of the Hebrew text, the meaning could be that the people would “have to leave” their land. Another emendation represents the people as being found or captured by the invaders. If the ultimate objective of the punishment is in view, it is possible that it was for the people to “find” YHWH, repenting and wanting to have his forgiveness and favor. (10:18; see Jeremiah 29:12, 13; 50:4-6; Hosea 5:15.)
The nation appears to be represented as speaking. “Woe to me for my fracture” (the crash or the humiliating defeat). “My wound is severe [or incurable as if stricken by a chronic disease). And I said, Truly this is my affliction, and I must bear it.” For the nation, there would be no escape from the consequences for having been unfaithful to YHWH. (10:19; see the Notes section.)
The words of the nation personified represent the place of residence as a tent that has been destroyed. “My tent is ruined, “and all my cords” have been ripped apart. There is no one to restore the place to a livable condition. “My sons (or all the inhabitants) have gone from me,” either having perished or been taken into exile, and they are there no longer. No one can stretch out “my tent” again and raise or hang “my curtains” or tent cloths. (10:20) The calamity befell the nation because the “shepherds,” the kings and leaders of the nation, were stupid. They disregarded YHWH’s commands and pursued a course contrary to his will. These “shepherds” did not search for YHWH, desiring to have his guidance and aid. Therefore, they did not have success (as would have been the case if they had shown themselves to be in possession of insight), and all the members of their flock (or their subjects) were scattered or taken as captives into exile. This could have referred to the result from the campaign of King Nebuchadnezzar against the kingdom of Judah ten years before the destruction of Jerusalem. (10:21; see 2 Kings 24:8-16.)
“A sound, a report; look, it has come,” and a “great shaking” or uproar “from the land of the north.” The “north” is not the actual location of the land, but it is the direction from which the invading military forces under the command of King Nebuchadnezzar came against the kingdom of Judah. Possibly the “sound” is that of the approaching invaders, with the report being about their coming. The “shaking” or uproar could refer to the ruin that the invaders caused, with the noise from the destructive acts being carried over a considerable distance. Also the many warriors, with their horses and equipment, would be the source of great commotion as they continued in their aggressive advance. The invaders from the north would “make the cities of Judah a desolation.” The devastated land and cities would become the haunt of jackals. Being scavengers, jackals would find ample food in the desolated territory. According to the Septuagint, the devastated cities would become a breeding place for “sparrows [or ostriches].” (10:22)
Jeremiah knew or recognized that it was “not in a man,” a mere earthling, to control “his way.” It was “not in man” as one walking to “guide his steps.” Humans do not have control over the course they might choose to pursue and its outcome. Whatever YHWH purposes, wills, or permits will take place. (Compare Proverbs 20:24; James 4:13-15.) The military forces that would sweep through the realm of the kingdom of Judah had conquest as their objective, but they would be serving as YHWH’s instrument to punish his unfaithful people. It was only by his permission and in keeping with his purpose that they would succeed in their campaign. (10:23)
Recognizing that everything was in the ultimate control of YHWH, Jeremiah petitioned him as one representing his people, “Correct me, YHWH, but in judgment [in measure or moderation, with equity or justice], not in your anger.” This was an appeal for YHWH’s punitive judgment to be mitigated, or for him not to direct the full force of his wrath against his wayward people. The result from a correction in wrath would have been annihilation. As Jeremiah expressed it when speaking for the nation in his own person, You (YHWH) would “bring me to nothing.” According to the Septuagint, Jeremiah pleaded, “Discipline [or correct] us, Lord, only in justice and not in anger in order that you may not make us few.” (10:24)
Jeremiah petitioned YHWH to express his wrath on the nations that would not accept his punitive judgment as his discipline and who would not be turning to him as their God. The prophet prayed, “Pour out your wrath upon the nations that do not know you and upon the peoples who do not call upon your name.” Members of these nations did not recognize YHWH as the only true and living God whom they should willingly serve. They did not “call upon his name,” looking to him for his aid and guidance. Instead, the military forces of these nations had “devoured Jacob [the Israelites or the descendants of Jacob],” and they had “consumed him,” greatly reducing their numbers during the course of military conquest. They laid waste “his habitation” or desolated the land that his descendants occupied. Without any regard for the God who had chosen Jacob’s descendants as his people, the warriors did not restrain themselves in unleashing their fury against them. (10:25; also see Psalm 79:6, 7; Zechariah 1:15.)
Notes
In verse 2, the Septuagint says that the “nations” (or the people of the nations) are afraid of the signs of heaven “to their faces.” This could mean that fear is reflected in their countenances or that they become afraid when they see these signs.
In the Septuagint, wording that is like verse 5 precedes the text of verse 11. Other phrases that follow verse 4 include words in an order that differs from the extant Hebrew text, but there is no corresponding rendering of the Hebrew text found in verses 6 through 8. “It is silver worked in relief; they [the images] will not walk. Overlaid silver [silver overlays] will come from Tharsis, gold [from] Mophaz and the handiwork [literally, hand] of goldsmiths — all [are] works of craftsmen . They will clothe them in hyacinth and purple. Being lifted up, they [the images] will be carried, for they will not ambulate. Do not fear them, for by no means can they do evil [or harm], and nothing good is in them.” (The emphatic expression “by no means” is the rendering of two Greek words for “not.”)
The Hebrew text of verse 8 is somewhat elliptical. Therefore, modern translations convey a variety of meanings. “One and all they are stupid and foolish, learning their nonsense from a piece of wood.” (REB) “One and all they are dumb and senseless, these idols they teach about are wooden.” (NAB) “They are all senseless and foolish; they are taught by worthless wooden idols.” (NIV) “All of them are brutish and stupid: The Futile Ones’ teaching is but wood.” (NJB) “But they are both dull and foolish; [their] doctrine is but delusion; it is a piece of wood.” (Tanakh [JPS, 1985 edition])
For the Hebrew text of verse 10, there is no corresponding wording in the Septuagint.
The words of verse 11 are written in Aramaic.
In Hebrew, the letters resh (R) and daleth (D) are easily confused. Therefore, one conjecture is that, in verse 13, the Hebrew word beraqím (“lightnings”) should be read as bedaqím (“breaches,” “fissures,” or “rifts”). This is the basis for the rendering, “he opens rifts for the rain.” (REB) The Septuagint, however, does not support departing from the rendering “lightnings.”
The wording of verse 17 in the Septuagint conveys a meaning that differs significantly from that of the extant Hebrew text. “From outside, he gathered your support residing [or contained] in choice things [places or vessels].” Based on the previous verse, God is the one who did the gathering. This could mean that he used military forces from outside the land of his people to seize the precious items that they had stored in choice vessels.
Verse 19 in the Septuagint does not initially use the first person, but refers to “your bruise” (or “your fracture”) and “your plague” and then introduces the apparent expression of the nation personified. “Truly this is my wound, and it took hold of me.”
A new message for Jeremiah to proclaim is introduced with the words, “The word that came to Jeremiah from YHWH [the Lord (LXX)], saying.” (11:1) This word or message related to the covenant that YHWH had concluded with the Israelites at Mount Sinai after their liberation from Egyptian enslavement and begins with the imperative, “Hear [heed or listen to] the words of this covenant.” Jeremiah was instructed to speak these words of the covenant “to the men of Judah and the residents of Jerusalem.” (11:2) Jeremiah was commissioned to proclaim, “Thus says YHWH, the God of Israel, Cursed [be] the man who does not hear [listen to or heed] the words of this covenant [11:3], that I commanded your fathers (forefathers or ancestors] in the day I brought them out of the land of Egypt, out of the iron furnace [or the smelter for iron].” The environment of harsh enslavement in which their ancestors found themselves in Egypt was comparable to being confined in a smelter and having to endure extreme heat, without there being any possibility of relief or escape. (11:4)
YHWH commanded the ancestors, “Hear [listen to or heed] my voice, and you must do everything that I command you.” If they did so, his promise to them was, “You will be my people, and I will be your God.” (11:4)
Obedient response on the part of the Israelites would lead to the fulfillment of the oath YHWH swore to their “fathers” or forefathers, the patriarchs Abraham, Isaac, and Jacob, that he would “give them a land flowing with milk [an abundance of milk from animals of the flock and herd] and honey” (obtained from wild bees and from fruit). The concluding words (“as in this day”) indicated that the fulfillment of the promise was still in effect and that its continuance depended on the obedience of the people. Jeremiah responded, “Amen [So be it (LXX)], YHWH,” thereby expressing his full agreement. (11:5)
Jeremiah was instructed to proclaim “all the words” that YHWH had imparted to him, doing so “in the cities of Judah and in the streets of Jerusalem [outside of Jerusalem (LXX)].” He was to say [“read” (LXX)] to the people, “Hear [listen to or heed] the words of this covenant [the one concluded with their forefathers at Mount Sinai after their liberation from Egyptian enslavement] and do them,” conducting themselves in harmony with the obligations the covenant imposed on them. (11:6)
YHWH is quoted as having solemnly declared, affirmed, admonished, or warned (literally, “to testify, I testified”) the forefathers “in the day” or at the time he “brought them out of the land of Egypt.” This solemn affirmation, admonition, or warning continued in effect down to the very “day” or time of Jeremiah’s contemporaries. Through his prophets who rose early in the morning to discharge the commission entrusted to them, YHWH affirmed, admonished, or warned the people, saying to them, “Hear [listen to] my voice,” acting in harmony with the words being proclaimed to you. Apparently because the prophets rose early, YHWH is quoted as referring to himself as the one “rising early.” (11:7; see the Notes section.)
The people did not “hear,” listen to, or heed the messages made known to them. They did “not incline their ear” to be attentive. Individually, they “walked in the stubbornness of their evil heart,” defiantly conducting themselves according to the corrupt inclination of their inner selves or their minds. Therefore, YHWH brought upon the disobedient people “all the words of this covenant, which [he] commanded [them] to do, and they did not.” These “words” apparently were the curses that the covenant set forth as being certain to befall the people if they violated its terms. (11:8; see Leviticus 26:14-41; Deuteronomy 27:15-26; 28:15-68.)
YHWH revealed to Jeremiah that a “conspiracy” or plot had been “found among the men of Judah and among the residents of Jerusalem.” They conducted themselves as if they had banded together to disregard YHWH’s commands. Moreover, by scheming to harm Jeremiah, they were conspiring against YHWH who had commissioned him to proclaim his word to them. (11:9)
The people “returned to the iniquities [injustices (LXX)] of their fathers, the former ones.” These “former ones” would have been their ancestors of old or the ones who lived long before their time. Their forefathers did not “hear” (listen to or heed) YHWH’s “words,” but went “after other gods [foreign gods (LXX) to serve them,” sacrificing to them and engaging in other ceremonial rituals. Already in the wilderness after their deliverance from Egypt, the disobedient people engaged in the worship of a golden calf. Throughout the course of history, other generations of forefathers venerated nonexistent gods and goddesses. The “house of Israel” (the people in the former territory of the ten-tribe kingdom of Israel) and the “house of Judah” (the people of the kingdom of Judah) were guilty of breaking the covenant that YHWH concluded with their forefathers at Mount Sinai. (11:10)
“Therefore” (on account of their unfaithfulness), YHWH determined to bring “evil” or calamity upon his people. They would not be able to escape it. The people would then cry out to him for aid, but he would not listen to them or respond to their pleas. (11:11) Residents in the “cities of Judah,” including Jerusalem, would then go and cry out to the gods to which they had burned incense, but they would not be able to “save them in the time of their calamity.” (11:12) Idolatry had become so widespread in the kingdom of Judah that the gods had become as numerous as the cities and the altars for the “shameful thing” had become as many “as the streets of Jerusalem.” The “shameful thing” was the nonexistent deity Baal. As YHWH’s people, they should have regarded Baal as something disgusting, but they burned incense to Baal on the many altars they had erected. (11:13; see the Notes section.)
“Therefore” (on account of the idolatrous practices of the people), YHWH commanded Jeremiah, “Do not pray for this people and do not lift up a cry [for help] on their behalf and a prayer.” YHWH would not listen to them, refusing to respond to them with aid when they called out to him “in the time of their calamity.” (11:14)
At this time, YHWH’s “beloved” apparently was the “house [or people] of Judah,” for the ten-tribe kingdom of Israel no longer existed and the survivors of the Assyrian conquest had been taken as captives to other regions. The question YHWH is represented as raising appears to be, “What [right] does my beloved have [to be] in my house” or my temple? The words that follow are seemingly part of this question but do not convey a readily discernible significance (“to do [or carry out] her plans, the great ones [or the many].” Translators have commonly rendered the words to indicate that the beloved engaged in corrupt practices or formulated corrupt schemes and, therefore, had no right to be in YHWH’s temple. “What right has my beloved in my house with her shameless ways?” (REB) “What is my beloved doing in my temple as she works out her evil schemes with many?” (NIV) “What right has my beloved in my house, while she prepares her plots?” (NAB) “What right has my beloved in my house, when she has done vile deeds?” (NRSV) In the Septuagint, the question is, “Why did the beloved do abomination in my house?” The concluding part of the verse is also obscure. Perhaps the question is whether “holy flesh” or sacred meat from sacrifices offered to YHWH would make it possible to escape punishment for treacherous dealing and whether doing evil would provide a basis for exultation. Another possible meaning could be that the invading forces would cause the “holy flesh” to “pass by” or cease from the people. Would they then exult? The Septuagint rendering is, “Will prayers [or vows] and holy flesh remove your evils from you, or will you escape [punishment] by these?” (11:15; see the Notes section.)
YHWH is represented as, by name, calling the nation of Israel a flourishing “olive tree,” a tree that was “beautiful with well-formed fruit” or “beautiful with fruit and in form” (an “olive tree, beautiful [and] well-shaded in appearance” [LXX]). He, however, determined to punish the disobedient nation. “With a sound” like that of a “great roaring” or a strong wind that would fan the flames, YHWH would set fire to the nation as if it were an olive tree, and the branches would be “broken” (“burned [based on an emendation]). According to the Septuagint, it was at the “sound of its pruning” (literally, “circumcision [here apparently meaning the violent lopping off of the branches]) that a “fire was lit” against the olive tree, resulting in “great distress” upon the nation (literally, “you”). As for the “branches” of the tree, they “were made useless” or worthless. (11:16)
YHWH of armies (the God with hosts of angels in his service) had planted the nation like an olive tree. On account of the evil of the “house of Israel” (the people of the former ten-tribe kingdom of Israel) and the “house of Judah” (the people of the kingdom of Judah), YHWH decreed that “evil” or calamity would befall them. Their evil was the practice of idolatry, vexing YHWH by offering incense to the false god Baal. (11:17)
So that Jeremiah would know what he was facing, YHWH revealed this to him. He made it possible for Jeremiah to see the plots people were formulating against him. According to the Septuagint rendering, Jeremiah made his appeal to God. “Lord, make it known to me, and I will know. Then I perceived their designs.” (11:18)
Jeremiah had been like a lamb that had been treated as an intimate one but was being led to slaughter. Initially, he did not know that people even from his own hometown Anathoth were scheming against him. (See verse 21.) Apparently based on what YHWH had made known to him, Jeremiah expressed their murderous intent with the words, “Let us destroy the tree with its fruit [literally, bread], and let us cut him off from the land of the living, and his name will be remembered no more.” In the Septuagint, the rendering of the initial phrase of the quoted words is, “Come, and let us toss wood into his bread.” (11:19)
Jeremiah recognized “YHWH of hosts” (the God with hosts of angels in his service) as “judging with righteousness,” testing the “kidneys and the heart” or examining the deepest emotions and inmost self and thought of humans. He is not deceived by outward appearances. In view of the unjustified murderous hostility people directed against him, Jeremiah appealed to YHWH as the righteous Judge with the words, “Let me see your vengeance upon them, for I have revealed my cause to you.” (11:20)
Men of Jeremiah’s own hometown, the Levite city of Anathoth, were seeking his “soul” or life. They said to him, “Do not prophesy in the name of YHWH, and you will not die by our hand [if you stop prophesying].” (11:21; see 1:1 for comments about Anathoth.) “Therefore,” YHWH of hosts (the God with hosts of angels in his service) decreed, “Look, I will visit [judgment] upon them. The young men will die by the sword. Their sons and their daughters will die by famine.” The people who would not be killed by the invading warriors would die from lack of food during the siege. (11:22) None would be left remaining from Anathoth. YHWH declared, “I will bring evil [or calamity] upon the men [residents (LXX)] of Anathoth in the year [or time] of their visitation [for punishment].” (11:23)
Notes
In verse 7, modern translations usually do not render the form of the Hebrew verb shakhám according to its basic meaning (“rise early”). Their renderings commonly are adverbs (“persistently” or “constantly”) that modify the verb “warn.” In the Septuagint, there are no corresponding words for the extant Hebrew text of verse 7, and the phrase that follows verse 6 is the concluding part in the Hebrew text of verse 8, “and they did not.”
In verse 13, the Septuagint does not include any reference to a “shameful thing.”
The obscurity of the concluding part of verse 15 has resulted in a variety of renderings in modern translations. “Can consecrated meat avert your punishment? When you engage in your wickedness, then you rejoice.” (NIV) “Can the flesh of fat offerings on the altar ward off the disaster that threatens you? Now you will feel sharp anguish.” (REB) “Can vows and sacred meat turn away your misfortune from you? Will you still be jubilant when you hear the great invasion? (NAB) “The sacral flesh will pass away from you, for you exult while performing your evil deeds.” (Tanakh [JPS, 1985 edition]) “Can vows and consecrated meat turn disaster from you for you to be so happy?” (NJB) “The sacrifices you offer me won’t protect you from disaster, so stop celebrating.” (CEV)
Jeremiah was greatly troubled when he saw corrupt individuals prosper and deceitful persons enjoying security. He did recognize, however, that, if he were to contend with YHWH regarding this, YHWH would still be “righteous” or in the right. Nevertheless, Jeremiah decided to speak to him about judgments, questioning him about matters that disturbed him. “Why does the way of the wicked [impious or godless ones (LXX)] prosper?” (Why do they succeed in the corrupt course they pursue?) “Why are all those acting treacherously secure?” (Why do they enjoy quietness and well-being?) (12:1)
YHWH had let the wicked come into existence and had not taken action against them. Therefore, Jeremiah referred to him as having “planted them.” Like plants, they had “taken root,” grown (“produced offspring” [LXX]), and brought forth fruit. The wicked had flourished like plants in an ideal environment. These wicked ones were “near” to YHWH “in their mouth,” apparently making expressions that indicated belief in him, but he was “far away from their kidneys” or far away from their inner selves and thoughts. Their words were empty expressions, for they were not sincerely devoted to him as persons desirous of doing his will. (12:2)
The lawlessness of the people and their hostility toward him as YHWH’s prophet distressed Jeremiah. Therefore, he expressed himself confidently about having conducted himself in an approved manner before YHWH and appealed to him to take action against the wicked. “You, YHWH, know me; you see me and scrutinize [or test] my heart toward you. Drag them out like sheep for the slaughter, and sanctify them [or set them apart] for the day of [their (LXX)] slaughter.” Jeremiah’s words indicated that YHWH knew him intimately, having examined his “heart” or inmost self and thoughts, with the implication being that he had proved himself to be fully devoted to him and in the carrying out of his commission as his prophet. The corrupt people, however, merited death. (12:3)
Apparently Jeremiah regarded the droughts that had occurred as having resulted because YHWH withheld his blessing and had not taken action against the wicked on whose account the droughts did not end. Jeremiah wondered how long the land would “mourn,” or would continue to have the sad appearance of unproductive, parched soil, and the vegetation of every field would wither. The extreme droughts had brought suffering to wild animals and birds. Jeremiah attributed their being “swept away” or perishing to the wickedness of the people residing in the land. He quoted the wicked as saying, “He will not see our end.” This could mean that YHWH would not do anything to see their end by bringing it about. Another significance could be that, although he had prophesied against them, Jeremiah would not see their end. The Septuagint rendering is, “God will not see our ways.” Numerous modern translations convey this basic significance. “God does not see our ways.” (NAB) “God does not see what we are doing.” (REB) “God does not see our fate.” (NJB) “God can’t see the sins we commit.” (CEV) (12:4)
What Jeremiah had encountered among the people up to this point in his service as a prophet was comparable to running a race with men and caused him to complain about what appeared to be slowness on YHWH’s part in executing judgment against the wicked. To correct Jeremiah’s thinking and to reveal to him that he would face even more difficult situations, YHWH is quoted as asking him, “If with foot runners you have raced and they have wearied you, how can you hotly compete [literally, burn] with horses? And if in a land of peace [a safe or secure land] you are confident [feel secure only there], how will you fare in the pride of the Jordan [the thickets growing along the banks of the Jordan where predators lurked]?” (12:5; see the Notes section.)
In the case of Jeremiah’s “brothers” and the “house” or “household” of his father, they had dealt deceitfully or treacherously with him. They were in “full cry” after him or shouted loudly against him. The Septuagint rendering says that they “shouted” and “were gathered behind [him],” suggesting that they plotted against him behind his back. YHWH’s word to Jeremiah directed him not to trust them even when they spoke “good things” to him. (12:6)
YHWH no longer looked favorably upon his people. He had left his “house” (either the temple or his people [the house of Israel]), had abandoned his “inheritance” (either the land he had given to his people or his people as his own possession), and had “given the “beloved one of [his] soul into the hand [or palm] of her enemies. ” The one beloved of YHWH had been his people, but he delivered them into the power of enemy nations, for they had been unfaithful to him. (12:7)
To YHWH, his “inheritance,” or the people belonging to him, had become like a “lion in a forest,” an animal looking for prey. Like a predator, the people roared (literally, “lifted up” their “voice”) against YHWH, defiantly rebelling against him. Therefore, he came to hate them. (12:8)
Especially at breeding time, a bird of prey with distinctive variegated plumage would be noticed and not tolerated in the territory of other birds of prey. YHWH’s “inheritance” or his own people came to be to him like such a “bird of prey,” and the other birds of prey (the neighboring nations) would be round about it, set to attack. “Wild beasts” or other attackers were invited to come and to assemble for the purpose of joining the attack and participating in consuming YHWH’s inheritance. (12:9; see the Notes section.)
Based on the context, the “many shepherds” are kings, rulers, or leaders of foreign nations, and the expression “my vineyard” designates YHWH’s nation Israel, including the land he had given to his people. With their military forces, the “shepherds” had brought ruin to the “vineyard.” As the land was the inheritance the people of Israel had received from YHWH, it was his portion that the “shepherds” had trampled down (“defiled” [LXX]). The land was a desirable or delightful portion, and this pleasant portion the “shepherds” had turned into a desolate (“untrodden” [LXX]) wilderness. (12:10)
The one who “set” or appointed YHWH’s portion or the desirable land as a “desolation” (samah lishmamah [one set her as a desolation]) may be understood to refer to the primary “shepherd” (Nebuchadnezzar, the king of Babylon). In its devastated state, the land had taken on a depressing appearance. It “mourned” to YHWH. The completeness of the devastation is emphasized with repetition. “Desolate — all the land is made desolate.” In the Hebrew text, the verb for “made desolate” immediately follows the adjective for “desolate” (shememah nashammah). The verse concludes with the words, “For no man takes it to heart.” No one really cared about the devastated state of the former desirable land. (12:11; see the Notes section.)
“Devastators” (those causing misery [LXX], warriors) came upon all the bare or treeless heights (“every passage” [LXX]) “in the wilderness.” From these heights, the invading warriors had an unobstructed view of the areas that were the object of their conquest. The invaders served YHWH’s purpose to punish his disobedient people. Therefore, the “sword of YHWH” is represented as devouring “from one end of the land to the other end of the land,” with no area escaping the conflict. “All flesh” or everyone facing the military advance would be deprived of “peace.” Any former state of well-being would come to its end. (12:12)
The people would experience the consequences from their having been unfaithful to YHWH. They had “sown wheat,” or had done what in their view was comparable to sowing an essential food crop, but they had “reaped thorns” (qotsim qatsaru [a Hebrew wordplay]). They gained nothing beneficial but reaped things that were harmful like thorns that can tear skin and flesh. The people had exhausted themselves or made themselves sick for that which did not benefit them. According to the Septuagint, “their portions [or the results from their actions] will not benefit them.” That which did not benefit them could refer to their veneration of Baal and other nonexistent deities. The people are then told, “Be ashamed of your harvests because of the burning” or fierce “anger of YHWH.” They had harvested bitter consequences from their wayward conduct, and this yield should have made them ashamed. They had become the object of YHWH’s anger, and this also should have been reason for them to feel shame. The Septuagint concludes with the words, “Be ashamed of your boasting, of reproach before the Lord.” (12:13)
“Bad neighbors,” or nations that were hostile to YHWH’s people Israel, “touched” (or attacked) the heritage or land he had given them. These bad neighbors included the Ammonites, Moabites, and Edomites. (See 2 Kings 24:2; Obadiah 10-14.) YHWH determined to uproot all the bad neighbors from their land, and he also purposed to “uproot” (“cast out” [LXX]) the “house of Judah from their midst,” which could refer to uprooting the people of the kingdom of Judah from the land that was surrounded by all their bad neighbors. (12:14)
After uprooting the bad neighbors from their respective territories, YHWH would again show them mercy, bringing them back again, “each one to his heritage and each one to his land.” (12:15) This promise, however, was conditional. Members of the nations who had proved to be bad neighbors needed “to learn the ways” (the right ways) of YHWH’s people, swearing by his name, “As YHWH lives.” This meant that they would have to come to recognize YHWH as the only true and living God and the One whom they wanted to revere. In the past, these bad neighbors had taught his people to swear by Baal, acknowledging Baal as a god whom they were desirous of serving. If they renounced what they had done formerly and sincerely became worshipers of YHWH, members of former bad neighboring nations would be “built up” in the midst of his people, indicating that YHWH would come to recognize them as belonging to him. (12:16; for the fulfillment, see Acts 15:6-18; Ephesians 2:11-22.) If, however, the people of a particular nation chose not to listen or refused to change their ways (to “turn” or “repent” [LXX]), YHWH would uproot that nation and destroy it. (12:17)
Notes
The Septuagint rendering of verse 5 differs somewhat from the reading of the Hebrew text. “Your feet run, and they exhaust you. How will you prepare yourself for horses? And you are confident in a land of peace; how will you do in the raging of the Jordan?”
In verse 9, the Septuagint renders the text differently. “Is not my inheritance a hyena’s cave to me, or a cave round about her? Go, assemble all the beasts of the field, and let them come to devour her.”
The Septuagint rendering of verse 11 is, “It [God’s desirable portion] was appointed for obliteration of destruction. On my account, all the land was obliterated with obliteration, for there is no man laying it to heart.”
YHWH told Jeremiah to go to obtain a linen loincloth for himself and to wear it around his loins. He was not to dip the loincloth “in water,” indicating that he was not to wash it at any time. (13:1) Jeremiah did as the “word” or message from YHWH instructed him, obtaining the loincloth and wearing it around his loins. (13:2)
For a second time, Jeremiah received a “word” or message from YHWH. (13:3) He was directed to take the loincloth he had worn around his loins and to go on a journey to “Perath [Euphrates],” and there hide the loincloth in a “cleft of the rock. The roundtrip over the shortest route to the Euphrates River would have been in excess of 600 miles (over 1,000 kilometers). Therefore, a view that has gained a measure of acceptance is that the Hebrew designation Perath here refers to the town of Parah that was located not far from Jerusalem and from Jeremiah’s hometown Anathoth. The Septuagint rendering, however, is Euphrates, and this is definitely the meaning of “Perath” in other contexts. (13:4; 46:2, 6, 10; 51:63) As YHWH had commanded him, Jeremiah departed and hid the linen loincloth at Perath (by the Euphrates [LXX]). (13:5)
After “many days,” or a considerable time, had passed, Jeremiah was divinely instructed to return to Perath (the Euphrates [LXX]) and to “take from there the loincloth” which YHWH had commanded him “to hide there.” (13:6) He went to Perath (the Euphrates [LXX]), dug at the location where he had left the loincloth, and took it from the place where he had hidden it. Jeremiah found that the loincloth was ruined and not good for anything. (13:7)
The “word of YHWH” came to Jeremiah, revealing to him the significance of what had happened in connection with the loincloth. (13:8) Just as the loincloth had been ruined, YHWH purposed to bring ruin to the “pride of Judah and the great pride of Jerusalem.” The end of “pride” for Judah and Jerusalem would mean that the kingdom of Judah, including the capital Jerusalem, would experience the humiliation of conquest and devastation. (13:9) The “bad people” in the realm of the kingdom of Judah had refused to “hear,” listen to, or obey the “words” of YHWH, disregarding his commands and paying no attention to the words or messages he conveyed to them through his prophets. The disobedient people walked “in the stubbornness of their heart,” or conducted themselves defiantly according to the corrupt inclination of their inner selves or thoughts. Instead of choosing to become loyally devoted to YHWH, the people went after other gods, serving them and bowing down before them in worship. Therefore, YHWH decreed that the lawless people would come to ruin just like the loincloth that had become unfit for use. (13:10)
Worn over the bare skin, a loincloth “clings to the loins of a man.” Likewise YHWH made “all the house of Israel and all the house of Judah” cling to him so that they might be to him a “people and a name and a praise and a glory [a people of name (or high repute) and for boasting and for glory (LXX)].” The “house of Israel” (or the people of the former ten-tribe kingdom of Israel) and the “house of Judah” (or the people of the kingdom of Judah) did not listen to (or did not obey) YHWH. As a consequence, they lost out on being his beloved people, having a prominent “name” or reputation as exclusively belonging to him, being the object of praise as a people whom he blessed and prospered, and having a glorious standing among all the nations because of what he did and continued to do for them. (13:11)
Jeremiah was told to speak this “word” or message to the people. “Thus says YHWH, the God of Israel, Every jar shall be filled with wine.” To this, the people are quoted as saying, “Do we not indeed know that every jar will be filled with wine?” Earthenware jars were not used exclusively as containers for wine. Therefore, it may well be that the reference is to “all the jars” lined up at the location where Jeremiah was directed to speak. The word of YHWH to Jeremiah revealed that the people would answer sarcastically in a way that suggested they did not need to be told something that was clearly obvious. (13:12; see the Notes section.)
What Jeremiah was to say in response to the people revealed that the words about filling jars with wine conveyed a serious message for them. “Thus says YHWH, Look! I will fill with drunkenness all the residents of this land and the kings who are sitting on David’s throne [the throne of members of the Davidic dynasty (sons of David sitting on his [their (in other texts)] throne [LXX])], and the priests, and the prophets [the false prophets], and all the residents of Jerusalem.” All of them would have to drink the bitter potion of YHWH’s wrath and experience the ill effects therefrom as if made drunk with humiliation and misery. Within a few short years, three Judean kings (Jehoiakim, Jehoichin, and Zedekiah) became drunk in this way during the military campaigns of King Nebuchadnezzar, as also did the priests, false prophets, and many others in the realm of the kingdom of Judah, including the inhabitants of Jerusalem. (13:13)
Like earthenware jars that break when one is dashed against another, so the people would be dashed against one another to their ruin — “the fathers and the sons together [or at the same time].” YHWH would do so with the instrument of his choosing. At the time of the commencement of the smashing process by the military forces under the command of King Nebuchadnezzar, YHWH would not be compassionate, spare, or have mercy. He would not shield the people from experiencing destruction. (13:14; see the Notes section.)
“Hear and give ear. Do not be arrogant, for YHWH has spoken.” In this way, the people were admonished not to be defiantly inattentive to the message that YHWH conveyed to them through Jeremiah. (13:15)
There was still opportunity for the people to repent before the time for the execution of YHWH’s punitive judgment arrived. Therefore, they were told, “Give glory to YHWH your God before he brings darkness.” The people were to ascribe the glory, splendor, dignity, or majesty that rightfully belongs to YHWH, acknowledging him as their God whose commands they should heed. “Darkness” would be the time of calamity when any prospect of hope for escape from the distressing circumstances would cease to exist. The danger that darkness poses is revealed in the words that follow, “before your feet stumble on the mountains at twilight [on dark mountains (LXX)],” either at dusk in the evening or in the morning before the light of dawn. Without the benefit of a sunlit path, mountainous terrain is far more treacherous, with increased hazards for stumbling that can result in deadly falls. At the time of calamity, the people would “look for light,” deliverance from their dire situation. Having refused to repent when they had the opportunity to do so, they would not experience any relief. YHWH would turn the “light” for which they hopefully looked into “death’s shadow” and “gloom” or thick darkness. The Septuagint says, “You will wait for light, and [there will be] death’s shadow, and they [the people] will be put into darkness.” (13:16)
If the people did not “hear,” listen to, or heed YHWH’s word, or the message he directed to them through his prophet, Jeremiah (literally, “my soul” [“your soul” (LXX)]) would “weep in hidden places” (in secret or alone in isolated or secret locations) “in the face of pride” (on account of the arrogance of the people in having refused to heed the word of YHWH). He would weep bitterly, and tears would run down his face from each eye, “for the flock of YHWH [his people] has been taken captive.” According to the rendering of the Septuagint, it is the “soul” of the people or they themselves who would weep and their eyes would shed tears, “for the flock of the Lord has been crushed.” (13:17)
To the “king and the queen mother” (the men in power [LXX]), Jeremiah was to relate the word of YHWH, “Come down, sit” (seat yourselves as humiliated persons on the ground), “for down from your heads has come your crown, the crown of your glory.” The rendering “from your heads” is based on an emendation of the Hebrew text, for the Hebrew literally reads “head places” (pillows or headrests). According to the Septuagint rendering, “the crown of your glory was removed from your head.” In this context, the king probably was Jehoiachin and the queen mother Nehushta. (13:18; 2 Kings 24:8-12)
The “cities of the Negeb [or south],” the semiarid region situated south of the mountains of Judah, were “shut up.” This could mean that the gates remained shut because the cities faced a military threat or were under siege. Another possible significance is that rubble blocked the entrances of conquered cities. No one was opening the cities, indicating that no one was leaving or entering them. “All of Judah” (or the people of the kingdom of Judah) is then referred to as having been “taken into exile, wholly taken into exile.” This could apply to the exile during Jehoiachin’s reign, which exile resulted in the loss of the leading members among the people. It appears that the Edomites took advantage of the situation when the northern region of the kingdom of Judah was being invaded and then launched their attacks in the Negeb. (13:19; 2 Kings 24:8-12; Ezekiel 25:12)
It appears that Jerusalem personified is being addressed, and this is specifically indicated in the Septuagint. “Lift up your eyes, Jerusalem [LXX], and see the ones coming from the north” (the direction from which the military invasion would be coming). “Where is the flock that was given to you, your beautiful flock [sheep of your glory (LXX)]?” The “flock” denotes the people of the kingdom of Judah. As a flourishing population, the people would have been a credit to the capital city or truly something of beauty. During the military campaign against the kingdom of Judah, much of the “flock” would perish, and survivors would be taken into exile. (13:20)
What will Jerusalem personified say when a visitation of punitive judgment comes upon her? The one turning his attention upon her may be understood to be YHWH who would be using foreign military forces to punish the disobedient people of the kingdom of Judah. According to the Septuagint, the ones making the visitation are the invaders who would be coming from the north. Through her leaders, Jerusalem personified had jeopardized her independence and security when failing to trust in YHWH and making alliances with foreign powers. These alliances placed Jerusalem in a subservient position. Possibly regarding this, Jerusalem is represented as having taught confidants to be “head” over her (“taught them lessons for rule over [her]” [LXX]) At the time of the visitation for punitive judgment, Jerusalem would be seized with pangs “like those of a woman giving birth.” (13:21; see the Notes section.)
In her “heart” or to herself, Jerusalem personified would say, “Why have these things [these calamities] befallen me?” On account of her guilt or her unfaithfulness to YHWH, her humiliating punishment is represented as being like that of a woman whose skirts are lifted up, thus being exposed to shame and violated. The violence to her “heels” may euphemistically refer to being raped or, more literally, refer to being forced to go barefoot like a slave. According to the Septuagint rendering, the humiliation befell Jerusalem because of the greatness of her iniquity or injustice. It refers to her “hind parts” as being “uncovered” or exposed and her “heels” as being made an example. (13:22)
The people of the kingdom of Judah had become so habituated to a course of unfaithfulness to YHWH that the possibility for change in conduct had ceased to exist. This is stressed with a rhetorical question. “Can a Cushite [Ethiopian (LXX)] change his skin and a leopard his spots?” That was just as impossible as for the people to change to doing good as they had been “taught to do evil.” From the people of other nations, they had learned the abominable idolatrous practices that they avidly pursued. (13:23)
For their unfaithfulness to him, YHWH would scatter the people like chaff that wind from the wilderness or desert blows away. The Septuagint rendering refers to the scattering as being like that of dried twigs that the wind carries into the wilderness. The surviving people of the kingdom of Judah would be taken into exile. (13:24)
The previously mentioned punishment was the “lot” for the unfaithful people, the portion that YHWH had measured out to them. He revealed the reason to be their having “forgotten” him (turning their backs on him as their God and treating him as if he did not exist), and their having trusted “falsehood” or the lie, probably meaning the nonexistent or false deity Baal. The Septuagint contains the plural “lies” (nonexistent or false deities). (13:25)
YHWH determined to treat his people like an adulterous wife. The humiliating treatment would be comparable to a woman’s having her skirts pulled up over her face, causing her shame to be seen or exposed. (13:26)
The idolatry of the people in the kingdom of Judah constituted a violation of their covenant relationship that bound them to YHWH like a wife to her husband. Therefore, he is represented as referring to their adulteries, neighings (their intense lusts as if they were horses in heat) and their “plans of whoring” (“shameless prostitutions” [NAB], “wanton lewdness” [REB], “vile prostitution” [NJB], “vile acts” [Tanakh (JPS, 1985 edition)]). “On the hills, in the field,” or at the many sites for idolatrous worship, YHWH saw the “abominations” or the disgusting rituals performed for nonexistent deities. For this reason, “woe” or calamity was pronounced for Jerusalem personified (the people in the realm of the kingdom of Judah). In view of all that she (the people) had done, Jerusalem was not clean or was completely defiled. The question was, “After how much longer?” (How much longer would it take for the state of defilement to end?) The Septuagint rendering (“for you were not cleansed after me”) could be understood to mean that Jerusalem personified was not cleansed so as to follow after God, doing his will. (13:27)
Notes
The wording of verse 12 in the Septuagint expresses as conditional what the people might say. “And it will be if they say to you, Do we not certainly know [literally, knowing not know] that every wine skin will be filled with wine?”
The Septuagint rendering of verse 14 differs from the reading of the extant Hebrew text. “And I will scatter them, a man and his brother, and their fathers and their sons in the same way. I will not long [for them], says the Lord, and I will not spare [them], and I will not be compassionate at their ruin.”
In their wording of verse 21, numerous modern translations are more specific in the meaning they convey than is the Hebrew text. “What will you say when the Lord sets over you those you cultivated as your special allies? Will not pain grip you like that of a woman in labor?” (NIV) “What will you say when they place as rulers over you those whom you taught to be your lovers? Will not pangs seize you like those of a woman giving birth?” (NAB) “What will you say when they come and punish you, you yourself having taught them? Against you, in the lead, will come your friends. Then will not anguish grip you as it grips a woman in labour?” (NJB) “You once trusted them to help, but now I’ll let them rule you. What do you say about that? You will be in pain like a woman giving birth.” (CEV) “What will you say when your leaders are missing, though trained by you to be your head? Will not pangs seize you like the pangs of a woman in labour, when you wonder, ‘Why has this happened to me’?” (REB, including part of verse 22)
The “word” or message Jeremiah received from YHWH pertained to the “droughts” (“drought” [LXX]) that affected the territory of the kingdom of Judah. In the case of the Hebrew text, the plural noun for “droughts” could designate successive seasons without rain or a long period of severe drought. (14:1)
“Judah,” or the entire land of the kingdom of Judah, is referred to as mourning. This was because the land had a sad appearance, with the drought having dried up all vegetation. The “gates” of the cities “languished,” perhaps meaning that they appeared forlorn. During prosperous times, there would have been a flurry of activity, with people coming and going through the gates, but this would have ceased. The gates personified became dark or seemed to be in a state of gloom or lamentation “on the ground” or as if sitting on the ground like a mourner. A cry of distress for relief went up from Jerusalem or from the city’s inhabitants. (14:2)
The “nobles” (“their nobles” [Hebrew text]; “her [the city’s] nobles”) or prominent residents of Jerusalem sent their lowly ones or servants to obtain water. They arrived at the “cisterns” (or “ditches”) and found no water. If, in this case, the meaning of the Hebrew word is “ditches,” the reference could be to a desperate attempt to locate water. The servants returned with empty vessels. Having failed in fulfilling the errand on which they had been sent, they were ashamed and humiliated. In expression of their grief, they covered their heads. (14:3; see the Notes section.)
On account of the lack of rain, the land was “shattered,” probably meaning that the soil was completely dried out and cracked. According to the Septuagint, the “works of the land failed,” suggesting that the labors in cultivating the land produced no harvests. Farmers would have been ashamed on account of what they experienced and witnessed, including the suffering of animals. Stricken with grief, they covered their heads. (14:4)
A doe would usually give birth in a secluded spot. During the severe drought, the animal is portrayed as giving birth “in the field,” out in the open, and then leaving or abandoning the fawn contrary to the usual attachment to her offspring. This was because there was no grass on which to feed, and necessity drove her to find something she could eat. (14:5)
Wild donkeys or onagers are hardy animals that can survive on the sparse vegetation growing in arid and semiarid regions. Even they suffered greatly during the long periods of drought. On bare or treeless heights (in a ravine of thickets or in a dry stream bed [LXX]), they stood, “snuffing up” the wind or air “like jackals.” This may indicate that the wild donkeys were gasping for breath and at a point near death. Without vegetation, they could not get the needed nutrients, causing their eyes to “fail” or to become blind. (14:6; see the Notes section.)
The extreme conditions that resulted from the rainless seasons prompted Jeremiah to plead with YHWH. “Though our iniquities testify against us, O YHWH, act for the sake of your name, for our revolts are many. We have sinned against you.” The people did not merit having YHWH’s favorable attention or aid, for they had repeatedly proved unfaithful to him. Therefore, Jeremiah made his appeal on the basis of God’s name, or his reputation as the one who could help them, not letting his inaction make it appear to observers that he was powerless to aid his own people. (14:7; see the Notes section.)
In his prayer, Jeremiah referred to YHWH as the “hope of Israel” and the “Savior of him in the time of trouble.” YHWH is the one who could fulfill the people’s hope for the betterment of their difficult circumstances and could save them from distress or bring them relief from their dire straits. He, however, was not delivering them from trouble. Therefore, Jeremiah raised a number of rhetorical questions. “Why have you become like a resident alien in the land and like a traveler who turns aside to stay for the night?” The compound question implied that YHWH had conducted himself like a stranger who had no concern for the native residents in the land. He was like a traveler passing through an area and spending the night there but taking no interest in the inhabitants or their welfare. (14:8) Jeremiah continued with his questions, “Why do you become like a man astounded [sleeping (LXX)], like a mighty man who cannot save?” YHWH’s refraining from coming to the aid of his people made it appear as if he were astounded or confused, not knowing what to do and, therefore, doing nothing. He was like a mighty man or warrior (a “man” [LXX]) who could rightly be expected to function in the role of a deliverer but who was unable to fulfill this role. Including himself among the people, Jeremiah prayed, “And you, YHWH, are in our midst, and your name has been called upon us [or we belong to you]. Do not leave [forget (LXX)] us. (14:9)
YHWH’s response to Jeremiah’s prayer revealed why he had not granted favorable attention to his people. “They have loved to wander,” choosing to stray from the course of devotion and obedience to him and pursuing the veneration of nonexistent deities. They did not restrain “their feet” from following a path of abominable idolatrous practices. Therefore, YHWH was not pleased with them. He determined to “remember their guilt” and to punish them for “their sins.” (14:10; see the Notes section.)
YHWH commanded Jeremiah not to “pray for this [unfaithful] people for good” or for their well-being. (14:11) When they fasted, YHWH did not “hear” or become responsive to “their cry” (“their supplication” [LXX]) for aid. Though they presented holocausts and grain offerings at the temple, he was not pleased with them (or he rejected their sacrifices). His judgment against the people was that he would bring them to their end “by the sword” [military operations] and by famine [resulting from enemy invasion and siege] and by pestilence [death (LXX)].” During the military campaign against the kingdom of Judah, the people would suffer from infectious disease on account of lack of food and potable water and the accompanying unsanitary conditions. (14:12)
Jeremiah responded with the words, “Ah, YHWH [O, you the One Who Is, O Lord (LXX)]! Look the prophets are saying to [the people], You will not see a sword, and famine will not come to you.” These prophets even assured the people that YHWH would give them “true peace” (“truth and peace” [LXX] “in this place,” likely meaning in the land. The Septuagint says, “in the land and in this place,” probably referring to the territory of the kingdom of Judah and Jerusalem. While Jeremiah was proclaiming a message about punitive judgment to come upon the wayward people, false prophets were lulling them into a false sense of security. (14:13)
YHWH made it clear to Jeremiah that lies were what the other prophets were prophesying in his name, falsely claiming that he was the source of their utterances. He had not sent them, commanded them, or spoken to them. What the false prophets said prophetically had its basis in a “lying vision and divination” (“lying visions and divinations and omens” [LXX] and the “deceit [preferences or resolves (LXX)] of their heart” (or their self-delusion that all would go well for the people because they were God’s people and his temple was in their midst). (14:14)
The following was YHWH’s message to the prophets who prophesied in his name, whom he had not sent, and who said that “sword and famine” would “not come upon the land”: “By the sword and by famine those prophets will come to an end” or perish. (“By a death from disease, they will die; and by famine, the prophets will come to an end.” [LXX]) (14:15) On account of sword and famine, the corpses of the people to whom the false prophets prophesied would be tossed into the streets of Jerusalem. There would be no one to bury them, for none of the people would be spared. The men’s wives, sons, and daughters would experience the same fate. YHWH determined to “pour out their evil upon them,” meaning either the consequences of their badness or the calamity they merited. (14:16)
According to the Hebrew text, YHWH directed Jeremiah to tell the people how he would be affected by the calamity that was sure to come. “Day and night,” tears were to flow from his eyes. His weeping was not to cease, because the “virgin daughter of [his] people” would be “shattered with a great shattering,” with an “exceedingly painful blow.” The “virgin daughter” may here be a designation for Jerusalem, the city that had not yet experienced being violated like a virgin or been reduced to the shameful state of complete ruin. In the Septuagint, the people are the ones told to weep. “Let tears run down from your eyes day and night, and let them not stop, for by destruction the daughter of my people was destroyed and by an exceedingly painful blow.” (14:17)
If after the calamity, Jeremiah were to “go out into the field,” he would would see those “slain by the sword.” Were he to enter the city, he would see “diseases of famine [misery or distress of famine (LXX)],” or people afflicted with infectious diseases because of the famine conditions that deprived them of essential nutrition and weakened them. The reference to “prophet and priest” going around to a land they did not know (literally, “to a land and they did not know”) may point to their being taken as captives into exile to a foreign land. This is the specific meaning the Septuagint rendering apparently conveys. “For priest and prophet went to a land which they did not know.” In view of a measure of obscurity in the Hebrew text, other meanings are found in modern translations. “For both prophet and priest ply their trade throughout the land, and have no knowledge.” (NRSV) “Prophet and priest alike wander without rest in the land.” (REB) “But the prophets and priests go about their business, without understanding what has happened.” (CEV) “Even prophets and priests roam the country at their wits’ end.” (NJB) (14:18)
Jeremiah asked whether YHWH had completely rejected (literally, “rejecting, have you rejected”) Judah (or the people from the realm of the kingdom of Judah) or whether his “soul” or he himself had come to loathe Zion or Jerusalem. This compound question was based on the deplorable situation in which the people found themselves. Jeremiah continued, “Why have you struck us, and no healing exists for us? We waited for peace, and no good came, and for a time of healing — and look, terror [disturbance or trouble (LXX)].” There was no betterment in the distressing situation the people faced. Instead of healing or relief, the people experienced developments that gave rise to great fear. There was an intensification in the severity of their hardships. (14:19)
Speaking for the people, Jeremiah said, “O YHWH, we acknowledge our wickedness, the guilt of our fathers [forefathers], for we have sinned against you.” It was not just the then-existing generation that had sinned against YHWH, disobeying his commands and engaging in idolatrous practices. Their forefathers were also guilty of the same transgressions. (14:20)
Jeremiah pleaded, “For your name’s sake, do not spurn [us]. Do not dishonor your glorious throne. Remember, do not break your covenant with us.” Jeremiah’s people had proved to be unfaithful to YHWH, but the peoples of other nations would have looked upon them as being a people who had him as their God. Therefore, in the minds of foreign peoples, the distressing circumstances of his people suggested to them that their God could not help them, and this reflected unfavorably on his name or on him. For YHWH to come to the aid of his people would have served to remove this reproach from his name or from him. The temple in Jerusalem, particularly the Most Holy, was YHWH’s representative place of dwelling, the location from which he representatively ruled as King. For this reason, it could be designated as his “glorious throne.” For Jerusalem and the temple to be reduced to ruins would have come to be regarded by observers as an act that dishonored YHWH’s glorious throne. The plea for YHWH to “remember” probably has the covenant promises made to the forefathers as the object of the remembering. For the people of the kingdom of Judah to remain YHWH’s people was based on the covenant concluded with their forefathers at Mount Sinai. The appeal for YHWH not to break his covenant with them constituted a plea for him not to reject them as his people. (14:21)
In his plea, Jeremiah focused on what the idols of nonexistent deities (literally, the nothings or worthless things) could not do. “Among the nothings [or worthless things] of the nations, can any bring rain? Or can the heavens give showers?” The implied answer is that nonexistent gods and goddesses and the images that were made to represent them could not bring rain, and that the “heavens” of themselves are not the agents in control of the rain. Possibly, in this context, the word “heavens” designates the deities that their worshipers associated with the heavens. Nonexistent gods, idols, and the heavens of themselves cannot bring an end to serious drought. YHWH is the one who can, and this is emphasized in question form. “Are you not the One, YHWH our God? And we are hoping in you, for you have done all these things [the very things (bringing rain and showers) that the deities of the nations cannot do].” (14:22)
Notes
In verse 3, the Septuagint rendering contains fewer words. “And the great ones sent their boys [or servants] for water. They arrived at the cisterns and did not find water, and they returned — their vessels empty.”
Verse 6 of the Septuagint rendering contains no reference to jackals.
The wording of verse 7 in the Septuagint is somewhat different than in the Hebrew text, but the thought is basically the same. “If our sins stood against us, O Lord, act for us for your sake, because many are our sins before you, because we have sinned against you.”
In the Septuagint, verse 10 reads, “Thus says the Lord to [or regarding] this people, They loved to move their feet, and did not spare [or restrain them], and God had no pleasure in them. Now he will remember their injustices.”
YHWH had commanded Jeremiah not to pray for the people. Although centuries earlier Moses had interceded for the disobedient people (Exodus 32:31-34) and Samuel did so at a much later time (1 Samuel 12:20-25) and both of them received a favorable hearing, this would not have been the case respecting the then-existing generation. Even if Moses and Samuel were standing before YHWH (literally, his “face”), his “soul” or he himself would not have been inclined toward his people (literally, “this people”). With apparent reference to the disobedient people, the command of YHWH would be, “Send [them] away from my face [out of my sight or from my presence], and let them go out.” The Septuagint rendering is more specific in identifying the people as the ones to be sent away. “Send this people away, and let them go out.” (15:1)
After Jeremiah related the message to the people, they would be prompted to ask, “To where shall we go out?” He was then to tell them. “Thus says YHWH, For one [appointed] for death [pestilence], to death [pestilence]; and for one for the sword, to the sword; and for one for famine, to the famine; and for one for captivity, to captivity.” Those who did not perish from pestilence, from being slain during the military campaign, or from serious lack of food would be taken as captives into exile to a foreign land. (15:2)
YHWH is quoted as saying that he would appoint over them “four families” (“four forms” [LXX], probably meaning four kinds of punishment) to carry out punitive judgment — the “sword to slay,” scavenger “dogs to drag [for tearing (LXX)]” (to drag away the corpses of the slain to feed upon), the “birds of the heavens and the beasts of the earth to devour and to destroy.” Scavenger birds such as vultures and predators and carrion-eating animals would consume the dead bodies. (15:3)
During his long reign, the Judean king Manasseh the son of Hezekiah was responsible for plunging his subjects to the lowest level of abominable idolatrous practices and injustices in the history of the realm. His and their actions proved to be worse than those of the Canaanites whom their ancestors had dispossessed from the land. (2 Kings 21:2-16) On account of what Manasseh had done in Jerusalem, YHWH determined that the unfaithful people who were heirs to the detestable legacy would become a “horror to all the kingdoms of the earth.” The slaughter of the people of the kingdom of Judah, the exile of survivors, the destruction of their towns and cities, and the desolation of the entire land would give rise to horror among all the peoples of the various kingdoms who would come to know about these developments. According to the Septuagint rendering, God would hand the people over to “distresses to all the kingdoms of the earth.” (15:4)
The callous attitude others would have regarding the calamity to befall Jerusalem (or the people of the kingdom of Judah) is emphasized with rhetorical questions. “Who will have pity on you, O Jerusalem, and who will show grief for you? And who will turn aside to ask about your peace [well-being]?” No expressions of compassion or comfort would come from anywhere or anyone. (15:5; see the Notes section.)
The reason for the punitive judgment to come upon the people of the kingdom of Judah (Jerusalem personified) was their having abandoned YHWH and pursued the veneration of nonexistent deities, particularly Baal. Instead of moving forward in the right direction in the way they conducted themselves, they went backward, turning their backs on YHWH. Therefore, he resolved to stretch out his hand against them and to bring them to ruin. He was weary of feeling regret, holding back from executing the merited judgment against them. The Septuagint rendering may be translated, “I will no longer spare them.” (15:6)
As if they were harvested grain, YHWH determined to “winnow [the people] with a fork in the gates [the city gates] of the land.” (“And I will scatter them in a scattering” [LXX], suggesting a dispersion of survivors of the military campaign who would be taken into exile.) The implication may be that the winnowing would only leave worthless chaff behind, for YHWH is represented as causing bereavement and destroying his people. This was because “they did not turn from their [bad] ways.” The Septuagint rendering may be punctuated to convey a different meaning. “In the gates of my people, they were made childless, and they destroyed [the invading military forces destroyed] my people because of their evils.” (15:7)
During the military campaign, many young men and women perished, greatly increasing the number of widows (“more in number than the sand of the seas” [a hyperbolic expression]). Upon the mother of a young man, YHWH resolved to bring a destroyer (“misery” [LXX]) “at midday,” or at an unexpected time. He would cause to “fall suddenly upon her upheaval and terrors [trembling and haste (LXX)].” The mother would experience inner upheaval or trembling from foreboding and sorrow, and she would be terrified by threats to her well-being and security. (15:8)
A woman who “bore seven” (or as many sons as would have been considered a complete number) “languished” (“was emptied” [LXX]) or deprived of all strength. Her “soul” or she herself gave out her breath (experienced misfortune [LXX]). The implied thought may be that the woman lost all her sons and, overcome with grief, either fainted or died. Everything had become dark or gloomy for her, as if “her sun” had set while it was still day (“even in the middle of the day” [LXX]). Childless, she would be “ashamed and disgraced.” As for the remaining ones of his people, YHWH determined to “give them to the sword before their enemies.” (15:9)
Jeremiah considered his own lot since his call to be YHWH’s prophet. “Woe to me, my mother, for you bore me.” The hostility and unresponsiveness he faced among the people disheartened him. He lamented having come into existence and that his mother had endured the pain of giving birth to him. “With all the earth,” or everywhere and to everyone his prophetic activity reached, he had become the object of contention and dispute. This was not because of personal conduct, for he had not be responsible for the kind of disputing and bad feelings to which lending and borrowing can give rise. He had neither made nor received a loan. Yet he was the object of repeated cursing. According to the Septuagint, he was not indebted to anyone nor was anyone indebted to him. His “strength failed among the ones cursing” him. (15:10)
The Hebrew text may be understood as being YHWH’s assurance to Jeremiah that he would be there for him in his times of discouragement and affliction. “Have I not set you free for good?” If rendered as a question, it could be understood to mean, Have I not delivered you, not permitting your enemies to succeed in their plots against you? A possible way to render the next phrase could be, “Have I not made the enemy suppliant for you in time of evil [trouble or calamity] and in time of distress?” This may imply that YHWH had interposed for Jeremiah by frustrating the efforts of his enemies to harm him. (15:11; see the Notes section.)
YHWH had previously promised to make Jeremiah like an iron pillar and copper or bronze walls. (1:18) Therefore, the rhetorical question (“Can one break iron, iron from the north, and copper [or bronze]?”) may be understood to imply that his enemies would not succeed against him. “Iron from the north” could refer to very strong high-quality iron from a northern location. The Septuagint rendering is somewhat different. “Can iron be known?” This could mean whether the strength of iron can be known or tested. Then, with reference to Jeremiah, the text continues, “And a copper [or bronze] covering [is] your strength.” (15:12)
To punish his disobedient people, YHWH determined to give the wealth and treasures of the kingdom of Judah as spoils but not for any price or gain for him. He would do so “for all the sins” the people had committed in all the territories of the realm. The Septuagint says, “And of your treasures, I will give as plunder in exchange for all your sins, and in all your boundaries.” (15:13)
In the Masoretic Text, what or who would be passing over is not specified. It could be that YHWH would make the people (or their wealth and treasures) “pass over with [their] enemies into a land [they] did not know” or a foreign land. The Septuagint says, “And I will enslave you round about to your enemies in the land that you have not known.” In his anger, YHWH kindled a fire, and that fire would blaze against his disobedient people. (15:14)
On account of the hostility he faced and the serious threats to his life, Jeremiah made his plea to YHWH. “You have known” (me and my suffering), “O YHWH; remember me and visit me [grant me your attention], and take vengeance for me on my persecutors. In your slowness to anger, do not take me away [or do not let me perish at the hands of my enemies by delaying action against them]. Know [that it is] for your sake I am bearing reproach.” (15:15)
Regarding his response to “words” from YHWH, Jeremiah said, “Your words were found, and I ate them.” Although he had originally felt that he was too young to serve as YHWH’s prophet (1:6), he did experience joy and satisfaction in having “found” his words or being the one to whom his words were conveyed. Jeremiah accepted them into his very being as if they were nourishing food. To his “heart” or his inmost self, these words or messages were a source of exultation and rejoicing. This may be because they established the special relationship he had with YHWH. As one upon whom God’s name had been called, Jeremiah belonged to YHWH of hosts (the “Lord Almighty” [LXX]), the God with hosts of angels in his service, as his prophet or chosen messenger. (15:16; see the Notes section.)
Jeremiah did not sit in the company of those who had a good time with their companions and did not exult. On account of YHWH’s “hand,” perhaps referring to the hand that put the words in Jeremiah’s mouth (1:9), he sat alone. YHWH had filled Jeremiah with indignation, for the messages he was commissioned to proclaim to the unfaithful people revealed that YHWH was angry with them and determined to punish them for their disobedience. According to the Septuagint, Jeremiah spoke of having been cautious before the hand of the Lord and having been filled with “bitterness.” (15:17)
Jeremiah had no relief from his “pain,” and the “blow” he experienced proved to be incurable. The “pain” and hurtful blow may refer to the hatred and plots directed against him to bring about his ruin. He asked rhetorically, “Why is my pain perpetual and my blow incurable? It resists to be healed.” (“Why do the ones paining me prevail over me? My blow [or wound] is serious. How will I be healed?” [LXX]) In his disheartened state, Jeremiah said of YHWH, “You have become to me like something deceitful [or disappointing], waters [that are] not faithful” (unreliable like a stream that dries up during the hot summer months). He apparently felt that YHWH did not always come to his aid but let him suffer hateful treatment from those who were hostile to the message he proclaimed. (15:18; see the Notes section.)
Jeremiah’s bitter complaint about his painful lot was like that of persons in an alienated state from YHWH. Instead of rejecting him for his expressions, YHWH gave his discouraged prophet the opportunity to change his attitude and assured him of his full support upon his doing so. “If you will come back, I will let you come back. Before me you will stand. And if you bring forth [or speak] precious instead of worthless [things], you will be like my mouth. They [the people] will come back to you, and you will not come back to them.” If Jeremiah ceased to take offense for what he perceived as failure on YHWH’s part toward him, he would be fully restored to his position as YHWH’s prophet, standing before him as approved. He had expressed worthless things when making his complaint and needed to declare YHWH’s word in an unadulterated form as one who trusted him fully. He would then be able to serve as YHWH’s mouth, the appointed instrument for proclaiming his word or message. The people would then have to come to him as YHWH’s prophet if they wanted to know the word of YHWH. He would not return to them, coming down to their level as when he made his bitter complaint. (15:19)
YHWH repeated the assurance that he had given to Jeremiah at the time he commissioned him as his prophet. (1:18, 19) “I do make you to this people into a fortified wall of copper [or bronze]. And they will fight against you, and they will not prevail over you, for I am with you to save you and to deliver you.” With YHWH’s support and aid, Jeremiah would remain unconquerable like a strong metal wall. All the efforts of his enemies would fail. They would not be able to triumph over him, for YHWH would rescue him. (15:20) YHWH’s promise to Jeremiah continued, “And I will deliver you from the hand [or power] of the wicked, and I will redeem you from the palm [or the grasp] of ruthless ones [pestilent ones (LXX)].” (15:21)
Notes
In verse 5, the wording of the Septuagint differs somewhat from that of the Hebrew text. “Who will be sparing over you, O Jerusalem, and who will be timid over you? Or who will turn back to you for peace?”
The Hebrew wording of verse 11 is obscure, and this is the reason translations contain a variety of interpretive renderings. “Surely I will deliver you for a good purpose; surely I will make your enemies plead with you in times of disaster and times of distress.” (NIV) “Surely I have intervened in your life for good, surely I have imposed enemies on you in a time of trouble and in a time of distress.” (NRSV) “Tell me, LORD, have I not served you for their good? Have I not interceded with you in the time of misfortune and anguish?” (NAB) “Have I not genuinely done my best to serve you, Yahweh? Have I not interceded with you in time of disaster and distress!” (NJB) “The LORD said: Have I not utterly dismissed you? Shall I not bring the enemy against you in a time of trouble and distress?” (REB) “I promise to protect you, and when disaster comes, even your enemies will beg you for help.” (CEV) The Septuagint rendering attributes the words to Jeremiah, “May it be, Master, of their prospering; surely I stood before you [as an intercessor] in a time of their calamities and in the time of their distress for good against the enemy.”
The initial part of verse 16 in the Septuagint conveys a meaning that differs from that of the extant Hebrew text. Those reproaching Jeremiah are identified as those disregarding the words of the Lord. This is followed by the prophet’s petition, “Bring them to [their] end, and your word will be to me for gladness and joy of my heart.” In the case of the Hebrew text, the reference to YHWH’s words being “found” could refer to the time during the reign of Josiah when the high priest Hilkiah found the “book of the law.” (2 Kings 22:8) If this is the application, the words of YHWH contained therein proved to be a source of great joy to Jeremiah.
The Septuagint rendering of verse 18 seems to indicate that the translator was uncomfortable about what Jeremiah is quoted as saying about God. This appears to be the reason that the point about false or deceitful water is applied to the blow or wound that Jeremiah experienced (“it became to me like false water not having trust” [like an unreliable source of water]).
The “word [or message] of YHWH” came to Jeremiah, telling him (16:1; see the Notes section) not to marry and not to father “sons and daughters in this place.” Based on verse 3, “this place” apparently means the “land” or the realm of the kingdom of Judah. (16:2) As to the sons and daughters born “in this place” or land and their mothers and fathers (16:3), YHWH revealed that they would die of “deadly diseases.” The dead would not be lamented nor buried, but their corpses would be like manure that is spread as fertilizer on the ground (an “example on the surface of the earth” or land). “By sword and by famine,” they would come to an end. Their dead bodies would be food for carrion-eating birds and scavenger wild animals. (16:4; see the Notes section.)
To indicate just what would befall the wayward people, YHWH commanded Jeremiah not to enter a house that was the place for a “mourning feast,” apparently because there would be no such mourning feasts after the military invasion that would devastate the land and slay many of the inhabitants. Jeremiah was not to lament the dead nor was he to sympathize with the bereaved. This was because YHWH had taken away his peace (or the protection that would assure well-being and security) from the disobedient people. He had also withdrawn his kindness, compassionate concern, or steadfast love, and his mercies. (16:5; see the Notes section.)
No one would be spared the horrors of war. Both the “great” or prominent and the “small” or insignificant ones would die in the “land” (the realm of the kingdom of Judah) as victims of the military invasion. The dead would not be buried, and people would not beat their breasts in grief. Contrary to God’s law, the wayward people had adopted the mourning practices of other nations, including making cuts or incisions in their flesh and shaving their heads for the dead. (Leviticus 19:28; Deuteronomy 14:l) At the time many of them would be slain or die from lack of food or infectious disease during the triumphant advance of the invading military forces, no survivors would engage in these mourning rites. (16:6; see the Notes section.)
No one of the survivors would break bread for mourners to comfort them for those lost to them in death. Even in the case of the death of a father or mother, no survivor would offer the bereaved ones a “cup of consolation” or a cup of wine to console them. (16:7)
Jeremiah was divinely commanded not to enter a “house of feasting” and there to “sit down” to eat and drink with the ones present. (16:8) This was because “YHWH of hosts” (the God with hosts of angels in his service), the “God of Israel,” declared that he would stop all rejoicing for the people then living. “Look, I am causing to cease from this place before your eyes and in your days a voice of rejoicing and a voice of gladness, a voice of a bridegroom and a voice of a bride.” The place is either Jerusalem or the realm of the kingdom of Judah, where even the joys associated with a wedding day would end. (16:9)
At the time Jeremiah proclaimed the message of coming punitive judgment, the people would ask why YHWH had purposed to bring the great calamity (literally, “all this great evil”) upon them. They would incredulously raise the question, “What is our guilt [injustice (LXX)], and what is our sin that we have sinned against YHWH our God?” This response indicated that the people did not recognize that they had sinned seriously but imagined that their offerings at YHWH’s temple were pleasing to him. (16:10)
In response to the questioning people, Jeremiah was to tell them that their “fathers” or forefathers had left YHWH and gone after other gods, serving them and bowing down to them in worship, and they did not observe his law. (16:11) The people then living had acted worse than their forefathers, walking or conducting themselves according to the “stubbornness” of their evil hearts (or their corrupt inner selves and thoughts). They defiantly refused to listen to or to obey YHWH. (16:12)
YHWH determined to throw his disobedient people out of their land and to have them taken as captives into a land neither they nor their forefathers knew. In that land, the exiles would have to serve others gods continually (“day and night”), for YHWH would not extend any favor to them. The inhabitants of the land in which the people would be living in exile worshiped other gods and attributed their military triumphs to these gods. Therefore, as subjects to the native population and having to labor for them, the exiles served their deities. (16:13; see the Notes section.)
The exile of the Israelites was not to be permanent. According to YHWH’s promise, “days,” or the time, would come when the focus would be on the deliverance from exile. Therefore, the people would then no longer say, “As YHWH lives who brought the sons of Israel up from the land of Egypt.” (16:14) Instead they would say, “As YHWH lives who brought up the sons [the house (LXX) or people] of Israel from the land of the north and from all the lands to which he had scattered them.” The “land of the north” does not designate a land situated to the north of the kingdom of Judah, but the north refers to the direction from which the military invasion came into the realm. In the fulfillment, exiles from Babylon and other areas to which they had been taken returned to their own land. This development was in keeping with YHWH’s promise, “I will bring them back to their land that I gave to their fathers” or forefathers. (16:15)
Fishing and hunting result in the death of what is caught. Therefore, YHWH’s sending many “fishers” to fish for the people and many hunters to hunt for them from every mountain, every hill, and from the clefts or caves in the rocks apparently signifies that the invading military forces would search out survivors wherever they may have taken refuge.(16:16; compare Zephaniah 1:12.) This searching would take place as a punitive judgment because nothing escapes YHWH’s notice. With reference to the people, he is quoted as saying, “For my eyes [are] upon all their ways [or conduct and deeds]. They are not hidden from before me [literally, my face], and their guilt is not concealed from my eyes.” (16:17; see the Notes section.)
The reference to “first” is not included in the Septuagint. In relation to developments, “first” could indicate that the people would first be punished for their unfaithfulness either before their restoration to divine favor and the return to their land (16:15) or before people of other nations would come to YHWH. (16:19) His purpose to repay “double” to the people for their guilt could suggest that the repayment would be to the full amount they deserved. They had filled the land with the “corpses of their detestable things,” and they had filled YHWH’s heritage “with their abominations.” The “corpses” were the lifeless deities. Like dead bodies, they could not do or provide anything. All the practices associated with idolatry were abominable. With abominations, the wayward people had filled the land that was YHWH’s possession and which he had given to them as their inheritance. According to the Septuagint, the people had trespassed against God’s inheritance with their lawless deeds. (16:18)
Either referring to himself or representatively to the repentant people, Jeremiah said regarding YHWH, “My strength and my stronghold and my refuge in the day of distress.” To the one who is his faithful servant, YHWH, as the source of reliable strength, imparts power. He is like a stronghold or fortress (a “help” [LXX]) and a refuge, providing safety and protection in the “day” or the time of trouble. Apparently upon witnessing what YHWH has done for those whom he recognizes as his people, “nations” (people of the nations) would come to him from the “ends of the earth” and acknowledge that their “fathers” or ancestors inherited a “lie,” “vanity,” or valueless “idols” (LXX) that represented nonexistent deities. There was no benefit or profit in these worthless things. They were a falsehood or an unreality. (16:19)
The answer to the rhetorical question would be that a man, a mere earthling, cannot make a real god for himself. All that he could do would be to make nothings, no gods. (16:20)
At a future time, YHWH, by what he does, will cause people of the nations to know what they previously had not known or recognized. He will cause them to know his “hand,” or the power he will be displaying in the carrying out of his purpose, and his mightiness by what he will accomplish. The people of the nations will then know that his name is YHWH, the only living and true God. (16:21)
Notes
The rendering of verse 1 in the Septuagint is, “And you should not take a wife, says the Lord the God of Israel.”
In verse 4, the Septuagint rendering expresses the same thoughts as does the Hebrew text, but the arrangement of the last two sentences is different. The Septuagint concludes with the words, “By sword they will fall, and by famine they will come to an end.”
The wording of verse 5 in the Septuagint is briefer than is that of the extant Hebrew text. “Thus says the Lord, Do not enter into their revelry [or mourning feast] and do not go to bewail and do not mourn [for] them, for I have removed my peace from this people.”
For verse 6, there is a shorter reading in the Septuagint than in the extant Hebrew text. It says that the people will not lament for the dead, will not make cuts, and will not be shaved.
According to the Septuagint rendering of verse 13, the “other gods” would not show the people any mercy. This could be understood to indicate that the people would be mistreated, and the gods of the native inhabitants would do nothing to relieve their distress.
The wording of verse 17 in the Septuagint is shorter than that of the extant Hebrew text. “For my eyes [are] upon all their ways, and their injustices were not hidden before my eyes.”
There was a permanent record of the “sin of Judah” or of the people in the realm of the kingdom of Judah. It was indelible, as if written on a hard surface with an iron stylus. So habituated to sin were the people that the “tablet of their heart,” or their inner self, was so hard that the stylus for engraving their sin on it required a stylus with a diamond point or a point of the hardest stone. As idolaters, the evidence of their sin was attached to the altars as if written on the “horns” or the projections at the four corners thereof. (17:1; see the Notes section.)
Idolatry had long existed among the unfaithful people so that even their “sons” or children remembered “their altars and their Asherahs [probably the wooden poles that represented the goddess Asherah]” that were located alongside every flourishing tree and on the “high hills” (17:2) and “mountains of the field” or the mountains rising far above the land below. (17:3) Sites for the worship of foreign gods and goddesses could be found on hills and mountains throughout the realm of the kingdom of Judah.
YHWH determined to give the “wealth,” all the treasures, as plunder to military invaders. This would be because of the “sin” associated with the “high places,” the sites for idolatrous worship that existed throughout all the territories of the kingdom of Judah. (17:3; see the Notes section.)
The wayward people would themselves be responsible for being deprived of their land, releasing their grip on the inheritance that YHWH had given them. Upon being taken as captives away from their land, the people, as YHWH had willed, would serve their enemies in a land they did not know. With their abominable idolatrous practices, the people had incurred YHWH’s anger and thereby kindled a destructive fire against themselves (literally, “for a fire you have kindled in my anger”). This fire would continue to burn, bringing ruin to them. (17:4)
YHWH is quoted as pronouncing a curse on the man who trusts in another earthling and “makes flesh his arm” (or relies fully on human strength or ability) and whose “heart” (or inner self and thinking and reasoning faculty) “turns away from YHWH,” refusing to recognize his need and dependence on him. Regarding the man who puts his hope in another man, the Septuagint says that he supports the “flesh of his arm on him,” not on God but on the man in whom he puts his hope or trust. (17:5)
The man who turns away from YHWH will become like a scrubby tree or shrub (“the tamarisk” [LXX]) in the wilderness (or the Arabah), not like a flourishing tree amply supplied with water. He will not see or experience when “good comes” (“good things come” [LXX]). His circumstances will be comparable to residing in “scorched places [in salt places and (LXX)] in the wilderness, in a salt land” without inhabitant, or a completely barren wasteland. (17:6)
The man who is “blessed” is the man who trusts in YHWH, the man for whom YHWH is the only God on whom he fully relies. Such a man does not put his trust in mere earthlings and is blessed as a person who enjoys YHWH’s approval, aid, and guidance. (17:7) He is “like a tree planted by waters” and the roots of which reach the unfailing water source. The godly man does not see or experience (“fear” [according to another reading]) when “heat” comes in the form of distress. His situation will be like that of a tree which continues to have flourishing leafage. The Septuagint refers to this tree as having bushy branches (literally, “trunks of the woods”). Amply supplied with water, the tree to which the godly man is likened “will not be anxious [or will not fear] in the “year of drought” and will not stop producing fruit. (17:8)
“The heart [is] deceitful” or treacherous “beyond everything” and “sick itself” or “incurable.” “Who can know it?” The “heart,” or the inner self and the source of desire and thought, is seriously flawed and can prompt corrupt deeds and deceitful words for personal gain. It is incurably sick. No human can determine what resides in the human “heart” or the inner self, including the motivation, reasoning, and thinking of the inner person. (17:9; see the Notes section.)
The One who does know the human heart is quoted as saying, “I YHWH search the heart, examining” or “testing” the kidneys.” He alone knows what the “heart” or inner self of every person truly is and can penetrate to the deepest part, the “kidneys,” or the inmost feelings and emotions. Based on this, YHWH will give to every man “according to his ways [or conduct], according to the fruit of his doings.” Therefore, YHWH’s judgment is always just, for he is never deceived by outward appearances. He will render to humans what they individually have proved themselves to be in their inmost selves and by their attitude, thoughts, words, and deeds. (17:10)
The Hebrew word for “partridge” (a bird that resembles a chicken and is smaller than a pheasant) is masculine gender, but can designate either the male or the female. There is a measure of uncertainty about the meaning of the Hebrew verbs (dagár and yalád) that are linked to the partridge. Dagár may refer to incubating the eggs or gathering the hatched chicks together as a brood. Depending on whether the male or the female partridge is intended, yalád may apply to laying the eggs or bringing forth chicks. It is known that both the male and the female partridge incubate eggs and care for the hatched chicks. If the male partridge fails to tend properly to the incubation and the hatched chicks, loss will result from the eggs he did not lay. Another possible meaning is based on the role of the female. Two females may lay eggs in the same nest, and thereafter one of them establishes her dominance, driving the other partridge away. With her body being too small, the partridge cannot keep all the eggs warm and those that are not properly incubated will not hatch. Moreover, the eggs are laid in a nest that is out in the open and unprotected, making them especially vulnerable to predators. The basic thought appears to be that there is loss from eggs that were not laid. According to the Septuagint, a “partridge cried aloud, gathering together what it did not bring forth.” (17:11)
Like the partridge that does not gain from eggs it did not lay, the man who acquired riches through unjust means will suffer loss. “In the midst of his days,” or prematurely, he will die, leaving his ill-gotten riches behind. At his end, “he will be a fool,” for he will die as a man who chose to be corrupt and then had to part prematurely with all that he acquired unjustly or dishonestly. A noteworthy example from the time of Jeremiah was unjust king Jehoiakim who met his untimely end as a dishonorable person when he was about 36 years old. (17:11; 2 Kings 23:36-24:4; Jeremiah 22:13-19)
The “throne of glory on high from the beginning” apparently designates YHWH’s magnificent position in the exalted heavenly realm. From the very start, YHWH as the Supreme Sovereign has occupied this glorious position. The heavenly realm is also called the “place of our sanctuary.” (17:12)
In prayer, Jeremiah called YHWH the “hope of Israel,” the source of hope and the only God who can bring about the fulfillment of the hope of all his people who rely fully on him. Jeremiah recognized that those who abandon YHWH, turning away from him and pursuing the veneration of false gods and goddesses, would be put to shame, for the foreign deities could do nothing to fulfill the hope of those who trusted in them. The words that follow are YHWH’s response. “Those who turn away from me will be written down in the earth, for they have forsaken a fountain of living waters [fountain of life (LXX)], YHWH.” Those turning their backs on YHWH seemingly are written down in the earth as persons whose life ends, with all memory of them quickly disappearing as would names that are written down on bare ground. Having rejected YHWH as the “fountain of living waters,” or as the unfailing source of all blessings, they would perish without any hope. (17:13)
Earlier, Jeremiah had identified himself with his people as requiring healing and also personally as needing healing from the wounding he had experienced. (14:19; 15:18) In this verse, his petition is worded in the first person. “Heal me, YHWH, and I will be healed. Save me, and I will be saved; for you are my praise [boast (LXX)].” Jeremiah was confident that YHWH could both heal him from the pain he had to endure and could deliver him from those who were determined to harm him. For Jeremiah, YHWH was the only God whom he praised. (17:14)
The unresponsive people tauntingly said to Jeremiah, “Where is the word of YHWH? Let it come.” Their taunt implied that Jeremiah’s proclamations of the “word of YHWH” about the coming of judgment against them had not been fulfilled and would never be. Being confident that the threat would never materialize, they, in effect, said, let the fulfillment come. (17:15)
Regarding himself, Jeremiah may be understood as having said, “And I have not hastened from shepherding after you.” This literal reading could mean that he did not hurry away from fulfilling the role of a shepherd in the service of YHWH. (Compare Zechariah 11:7-17.) His proclaiming the word of YHWH provided sound guidance for the people to follow, just like sheep follow a shepherd. Other lexical meanings for the Hebrew verb (’uts) that may be translated “hasten” include “urge,” “insist upon,” and “press.” According to another reading of the Hebrew text, the words “from shepherding” may be translated “from evil” or calamity. Therefore, modern translations contain a variety of renderings for Jeremiah’s words that are directed to YHWH. “But I have not run away from being a shepherd in your service.” (NRSV) “But I have not evaded being a shepherd in your service.” (Tanakh [JPS, 1985 edition]) “Yet I did not press you to send calamity.” (NAB) “It is not the prospect of disaster that makes me press after you.” (REB) “Yet I have never urged you to send disaster.” (NJB) The Septuagint rendering is, “I did not tire following after you.” Jeremiah did not desire the “day of disaster [form of ’anásh],” wanting it to come upon the people. He never expressed himself to this effect. Jeremiah is quoted as saying to YHWH, “You know what came from my lips.” All that he said was before YHWH’s “face.” Nothing was concealed from him. (17:16; see the Notes section.)
It appears that Jeremiah was aware of the reality that the coming day of reckoning for the disobedient people would also threaten his life, for invading military forces would be the means that YHWH would use to punish his wayward people. Apparently for this reason, he made his plea to YHWH, “Do not be a terror [or ruin (for alienation [LXX])] to me.” Recognizing that YHWH alone could deliver him, Jeremiah continued, “You are my refuge in a day of evil” or calamity. According to the Septuagint, Jeremiah asked to be spared. (17:17)
Jeremiah prayed that his persecutors, not he, be put to shame and dismayed or struck with terror. This relates to the time YHWH’s judgment would be executed against them. Jeremiah’s proclamations would then be fulfilled, vindicating him as a true prophet. Moreover, his being spared would mean that he, unlike his persecutors, did not experience shame, and he was not dismayed or terrified when the day of reckoning came. Jeremiah’s concluding petition was, “Bring upon them [his persecutors] a day of evil [or calamity]. Break [or destroy] them with double breaking [or destruction].” The words “double breaking” or “double destruction” could signify complete ruin. (17:18; see the Notes section.)
YHWH instructed Jeremiah to go and to station himself “in the gate of the sons of the people [your people (LXX)] by which the kings [rulers or leaders] of Judah enter” and exit, “and in all the gates of Jerusalem.” This suggests that Jeremiah was to reach as many people as possible with the message YHWH commissioned him to proclaim. The open areas near all the city gates would have been the locations through which the inhabitants of Jerusalem and others from outside the city regularly passed. (17:19)
Jeremiah was to call upon everyone entering the gates of Jerusalem to “hear” or listen to the “word of YHWH.” There were to be no exceptions. The “kings [rulers or leaders] of Judah [the kingdom of Judah], and all Judah [all the people living in the realm of the kingdom of Judah outside the capital city], and all the inhabitants of Jerusalem” were to pay attention. (17:20; see the Notes section.)
The message directed to all the people was to “watch out” for their “souls.” This could mean that they should be on guard for the sake of their lives or were to pay attention to themselves regarding their adherence to God’s law. The people were not to profane the Sabbath, but to observe it as a day of rest and cessation from labor. Therefore, they were commanded not to carry any “load” (such as merchandise or produce for sale) through the city gates when entering Jerusalem (17:21) nor were they to carry any load when leaving their houses on the Sabbath. The people were not to perform any work. Just as YHWH had commanded their “fathers” or forefathers, the people were to sanctify the Sabbath, treating the day as holy according to his requirements respecting it. (17:22)
The forefathers of the Israelites did not listen nor incline their ear to heed YHWH’s command regarding the Sabbath. They “hardened their neck [more than their fathers (or forefathers) (LXX)],” obstinately refusing to listen to or to obey YHWH and to accept his discipline, correction, or instruction. (17:23; see the Notes section.)
Obedience to YHWH’s commands would result in security for the people in the realm of the kingdom of Judah. If they did not bring any loads through the gates of Jerusalem on the Sabbath and sanctified this day, setting it apart as holy by not performing any work (17:24), “kings and princes (sitting on the throne of David, riding in a chariot and on horses),” “men of Judah [people living outside the capital city], and inhabitants of Jerusalem” would continue to enter the gates of Jerusalem. As members of the royal line of David, the kings are the ones who would be sitting on the “throne of David,” and the royal dynasty would continue to exist without any interruption. Also Jerusalem would remain an inhabited city for limitless time to come (“into the age” [LXX]). (17:25)
People from the “cities of Judah,” the region around Jerusalem, the tribal territory of Benjamin, the Shephelah (“the plain” [LXX], a region of low hills situated between the central mountain range of the former kingdom of Judah and the coastal plains of Philistia), the mountainous region, and the Negeb (“south” [LXX], the semiarid region south of the mountains of the former kingdom of Judah) would be coming to Jerusalem, “bringing holocaust and sacrifice, and grain offering [manaa (LXX), a transliteration of the Hebrew word for grain offering], and frankincense, and bringing thank offering to the house [or temple] of YHWH.” (17:26)
If the people refused to obey YHWH, continuing to profane the Sabbath and to carry loads through the gates of Jerusalem on that day, YHWH decreed that he would set the city gates on fire. This fire would consume the strongholds (sections [of houses] [LXX]) of Jerusalem, and it would not be extinguished. (17:27)
Notes
The Septuagint does not include a corresponding text for the Hebrew wording in verses 1 through 4.
The Hebrew text in verse 3 reads, “you wealth,” “your treasures,” “your high places,” and “your territories.” In all these occurrences, the Hebrew suffix that means “your” is singular and apparently is a collective singular that applies to the people. Verse 4 initially continues with the the singular suffix but then changes to the plural verb (“you have kindled”).
In the context of verse 9, lexicographers commonly define the Hebrew word ’anásh as “incurable.” The Septuagint translator read the word as ’enóhsh (“man” or “mortal”), and rendered the verse accordingly. “The heart is deep beyond all things, and man is. And who shall know him?”
The Septuagint translator read the form of the Hebrew word ’anásh as ’enóhsh (“man” or “mortal”). This accounts for the rendering “day of man” in verse 16.
In verse 18, the Hebrew text contains a wordplay with the words “break” and “breaking” (literally, “with double breaking [shibbarohn], break [shavrem] them.”
The plural word “kings” (verse 20) may apply to the then-reigning monarch and other members of the royal family who would rule as kings in the future.
Verse 23 begins with the words that may be rendered, “And they did not listen.” The antecedent in the phrase that precedes this verse is “fathers” or forefathers. Based on the Septuagint rendering, it is possible that the words “they did not listen” introduce a new thought that is not to be linked to the previous verse, with the application being to Jeremiah’s contemporaries who “hardened their neck more than their fathers” or ancestors.
Jeremiah received another “word” or message from YHWH. (18:1) He was told to “arise and go down [apparently to a location at a lower elevation in Jerusalem] to the potter’s house.” Upon arriving there, he would hear the “words” of YHWH which he would thereafter proclaim to the people. (18:2) Jeremiah acted on YHWH’s command to go down to the potter’s house and there saw him “working at his wheel” to fashion clay into a vessel. (18:3; see the Notes section.) It so happened that this vessel was spoiled in the potter’s hand. He then reworked the clay into another vessel that “seemed good” to him or that pleased him. (18:4)
At this point, the word of YHWH came to Jeremiah, with an explanation of the significance of what he had seen at the potter’s house. (18:5) YHWH’s word or message started with a rhetorical question, “Can I not do with you, O house of Israel, like this potter?” The initial “look” then focused on the lesson to be learned from the control the potter had over the clay that he formed into a vessel. “Look, like the clay in the potter’s hand, so are you in my hand, O house of Israel.” YHWH could do whatever he willed regarding his people. (18:6)
The word of YHWH revealed that his control and authority was not just over his people Israel but included all the nations. Whenever his declaration against a nation or a kingdom meant that it would be uprooted, pulled down, and destroyed (18:7), and the people of that nation stopped their bad course for which his punitive judgment had been expressed, he would “repent,” or change his position toward them in view of their changed condition. He would withhold or revoke the punishment that he had threatened to inflict on them. (18:8)
“At any moment” YHWH might say about a nation or a kingdom that he would “build and plant” it, blessing it with prosperity and security (18:9), and the people of that nation or kingdom began to do evil in his eyes, “not listening to” or obeying his “voice,” he would “repent of the good” that he purposed to do for them. He would change his position toward them because they had ceased to be a people whose conduct he could approve. (18:10)
YHWH is represented as asking Jeremiah to tell the “men” or people of Judah and the residents of Jerusalem, “Thus says YHWH, Look, I am forming [or framing] evil [or calamity] against you and thinking a thought [choshev machashavah (a Hebrew wordplay)] against you.” Nevertheless YHWH extended an opportunity to the people to change in order to be spared from being severely punished. Through Jeremiah, he entreated them, “Turn back, each one of you, from his evil way, and make your ways and your dealings good.” They needed to abandon their wayward course and to conduct themselves in a manner that was good or pleasing to YHWH. (18:11)
The response of the people to the entreaty for them to change indicated that they had no desire to do so. They are quoted as referring to what would be required of them as “hopeless,” there being no hope that they would follow through. They were determined to “walk” or to conduct themselves according to their own thought or plan. Each one of them chose to act “according to the stubbornness of his evil heart,” or his defiant, corrupt inner self and thought. (18:12; see the Notes section.)
“Therefore,” in view of the defiant wrong course of his people, YHWH is quoted as saying, “Ask please among the nations, Who has heard things like these? The virgin Israel exceedingly has done a horrible thing.” In this context, the expression “virgin Israel” applies to the nation occupying the territory of the kingdom of Judah. It was then still a “virgin,” for the nation had not been violated to the point of having the land, towns, and cities totally devastated, much of the population slain, and the survivors of war, pestilence, or famine taken as captives into exile. Among the nations the things taking place in the kingdom of Judah were unheard of. The “horrible thing” of which the people of the kingdom of Judah had made themselves guilty was turning their backs on YHWH their God and avidly pursuing idolatrous practices. To an excess, they engaged in worshiping Baal and other foreign deities. The people of other nations did not abandon the worship of their own gods and goddesses. (18:13)
The rhetorical questions relate to circumstances that are constant in the natural world, with the implication being that the people in the kingdom of Judah conducted themselves in a highly irregular manner. These rhetorical questions could be translated, “Does the snow of Lebanon leave the crag of the field [possibly a crag in the bare area above the timberline]? Are foreign waters, cold flowing streams, dried up [literally, plucked up or uprooted]?” At the high peaks in the mountain ranges of Lebanon, snow remains for much or all of the year. “Foreign waters,” or cold mountain streams that had their source in regions outside the borders of ancient Israel, did not dry up. The Septuagint says that “breasts will not fail from a rock,” possibly meaning that breast-shaped peaks will not disappear from rocky mountainous terrain. “Water forcibly moved by wind will not turn aside” or change course. (18:14; see the Notes section.)
YHWH’s people had “forgotten” him, treating him as if he did not exist and avidly pursuing the veneration of foreign deities. They offered incense to the vain, worthless, or empty thing, possibly meaning the god Baal. The Septuagint says that they offered incense “in vain.” There is no plural antecedent for the plural Hebrew verb with the plural suffix that may be rendered “they made them stumble.” Based on the context, the things that caused the people to stumble may be understood to be the images of the worthless or nonexistent deity. The idols may then be regarded as the stumbling blocks that caused the people to experience a ruinous fall in “their ways, [on the] ancient roads.” In their conduct, they did not maintain uprightness in the ways that were divinely approved. These ways were the “ancient roads” they should have been following without letting stumbling blocks lead them into sinning against their God. Instead of keeping to the right road (one like a level highway), or the course that YWHWH approved, the people ended up walking on paths, or conducting themselves in a manner, that he disapproved. According to the Septuagint, the people “weakened in their ways, to tread endless distances on roads not having a [passable] way for traveling.” (18:15)
When the people turned their backs on YHWH, they ceased to have his protection, guidance, and blessing. They placed themselves in a position where their land would be devastated by invading enemy forces. In this way, the people became responsible for making the land an object of astonishment or horror (“destruction” or devastation [LXX]) to those who would see it. Observers would shudder at the sight of the desolated land, and resort to hissing. The land would become an object for derisive hissing for a long time to come. Any person passing by would be appalled or horrified and shake his head in derision. (18:16)
YHWH determined to “scatter” his disobedient people “before the enemy like the east wind,” like the hot wind that passes over the arid desert and disperses dust and lighter objects in its path. The people would flee before enemy forces, with many of them being slain and others being taken captive and exiled to distant regions. “In the day of their calamity,” YHWH would show them his “back,” not his “face.” He would give them no favorable attention. The Septuagint says that God would show them the “day of their destruction.” (18:17)
Prominent ones in the kingdom of Judah plotted against Jeremiah. The words they are quoted as saying suggest that these men were priests, sages, and false prophets. Jeremiah had declared YHWH’s message against them, and they became extremely hostile toward him, wanting him dead. In their view, they would continue to function in the capacity of priests, wise men, and prophets. A priest was responsible for teaching the law to the people. Therefore, the contention was that the law or instruction would not perish from the priest. The king had his own wise men to advise him. Believing that this would continue, the sages would contend that counsel from a wise man would not come to an end. False prophets would persist in claiming that a “word” or message from a prophet would continue to be made known to the people. The enemies of Jeremiah would band together, wanting to “strike him with the tongue,” or to use the tongue to harm or bring ruin to him through malicious misrepresentation. They were determined not to pay attention to any of his words. (18:18; see the Notes section.)
Nothing in Jeremiah’s personal conduct toward those who were hostile to him justified their murderous hatred. Therefore, he asked that YHWH would grant him his attention and listen to what his adversaries were saying (literally, the “voice of my adversaries”), apparently the expressions of their intent to harm him. The Septuagint concludes with the phrase, “and hear the voice of my justification,” rightful due, or right action. (18:19) Jeremiah did not want calamity to befall the people. With a clean conscience, he could raise the rhetorical question, “Is good to be repaid with evil?” The evil of his adversaries was to dig a “pit for his soul,” scheming to bring about his death. Yet Jeremiah had prayed to YHWH that his anger might be turned away from them. He requested that YHWH would “remember” that he had stood before him “to speak good for them,” this “good” being for them to be spared from his wrath. (18:20; see the Notes section.)
Hatred for Jeremiah resulted from his faithfulness in proclaiming the “word of YHWH” and was without any justifiable basis. His adversaries had defiantly rejected him as YHWH’s prophet and the message he was proclaiming. They deserved to be severely punished, and Jeremiah no longer petitioned for them to be spared from the execution of YHWH’s punitive judgment but prayed that it be carried out. “Therefore, deliver up their sons [or offspring] to famine [extreme food shortage resulting from military invasion and siege], hand them over to the hand [or power] of the sword, and let their wives become childless and widowed [by losing their children and husbands during the military invasion]. And may their men be killed with pestilence [infectious disease], their young men be slain by the sword in battle.” (18:21)
At the time YHWH would bring (or permit) a “marauder” (a company of raiding warriors) to come against his people, a cry of distress should be heard coming from their houses. The invaders would pillage possessions and maltreat or kill the occupants of the homes. This development would be retribution for what the adversaries of Jeremiah had done when digging a pit for him and concealing snares for his feet, wanting to trap him like an animal to be killed. (18:22)
Jeremiah had do doubt that YHWH knew all that his enemies had been plotting to slay him because of his faithfully discharging his commission as a prophet. Therefore, he made his appeal regarding these adversaries. “Do not forgive [literally, cover over] their guilt, and do not blot out their sin from your sight, and let them be ones stumbling before you.” They were not to remain free from punishment but come to be like persons experiencing a fall from which no recovery would possible. The full force of YHWH’s wrath should be directed against them. In the Septuagint, the thought is expressed somewhat differently. “Let their weakness come before you [the Lord]. In the time of your anger, deal with them.” (18:23)
Notes
In verse 3, the Hebrew word rendered “wheel” is the dual form of the word for “stone.” This suggests that the potter’s wheel was a flat stone disk, with a larger stone wheel on the same vertical shaft. The wheel was designed to be rotated horizontally by foot. This is described in the book of Sirach (38:29, 30 [NAB]). “So with the potter sitting at his labor, revolving the wheel with his feet, he is always concerned for his products, and turns them out in quantity. With his hands he molds the clay, and with his feet softens it. His care is for proper coloring, and he keeps watch on the fire of his kiln.”
In verse 12, the phrase containing the Hebrew verb for “to be hopeless” is variously rendered in modern translations “Things are past hope.” (REB) “It’s no use.” (NIV) “We don’t care what you say.” (CEV) The Septuagint rendering differs from the reading of the Hebrew text. “But they said, ‘We will act manly, for we will go after our turning [aside], and each one will do the things pleasing to his evil heart.’”
The Hebrew text of verse 14 is somewhat obscure. This accounts for various renderings in modern translations. “Does the snow of Lebanon desert the rocky heights? Do the gushing waters dry up that flow fresh down the mountains?” (NAB) “Does the snow of Lebanon ever vanish from its rocky slopes? Do its cool waters from distant sources ever cease to flow?” (NIV) “Does the snow of Lebanon leave the crags of Sirion? Do the mountain waters run dry, the cold flowing streams?” (NRSV) “The snow on Lebanon’s mountains never melts away, and the streams there never run dry.” (CEV) “Does one forsake Lebanon snow from the mountainous rocks? Does one abandon cool water flowing from afar?” (Tanakh [JPS, 1985 edition])
In the Septuagint, the concluding phrase of verse 18 is, “and we will hear all his [Jeremiah’s] words.”
In verse 20, the Septuagint represents Jeremiah as saying about his adversaries, “Together they spoke expressions against my soul and concealed their punishment for me.”
YHWH directed Jeremiah to go, to obtain a potter’s earthenware jar, and to have certain elders of the people and of the priests accompany him. (19:1) The destination was to be the “valley of of the son of Hinnom, at the entrance of the Gate of the Potsherds.” There YHWH would reveal to him the words he should then “proclaim” (“read” [LXX]). The valley of the son of Hinnom bordered ancient Jerusalem’s wall on the south and the southwest, and the Gate of the Potsherds (perhaps the same as the Dung Gate [Nehemiah 2:13; 12:31) served as a point of entrance into the valley from the southeast corner of the city wall. (19:2; see the Notes section.)
Jeremiah was told to say, “Hear the word of YHWH, O kings of Judah [possibly meaning the then-reigning monarch and the men who would succeed him as kings before the destruction of Jerusalem] and residents of Jerusalem. Thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel, Look, I am bringing evil [or calamity] upon this place” (Jerusalem). The effect from hearing about this calamity would be such that the ears of everyone would tingle. This could mean that it would be so shocking as to cause a ringing in the ears. (19:3; see the Notes section.)
Calamity would befall the people and Jerusalem because they had forsaken YHWH and profaned the place with idolatrous practices, offering incense to “other gods that they did not know [foreign gods that peoples of other nations worshiped]” and that neither their forefathers nor the kings of Judah knew. They also had filled “this place” (Jerusalem) “with the blood of innocents.” According to the Septuagint, the kings were the ones responsible for this bloodshed. The “blood of the innocents” could refer to that of the children offered in sacrifice and that of persons who were unjustly executed on account of judicial corruption. (19:4)
The people (the kings [LXX]) had erected “high places” or cultic sites for burning their sons in the fire as holocausts to Baal. YHWH had not commanded nor decreed this abominable practice of child sacrifice, and it was something that did not come to his “heart.” He had never entertained the thought of instituting it as a feature of worship. (19:5)
“Therefore,” on account of the abominable idolatrous practices the people carried out at the location where Jeremiah then was, YHWH declared that “days” (or the time) would come when that place would no longer be called “Topheth [Fall or Downfall (LXX)] and the valley [burial place (LXX)] of the son of Hinnom,” but the valley [burial place (LXX) of the slaughter.” The designation “valley of the slaughter” would apply because of what would happen in Jerusalem during the siege and conquest of the city. According to what appears to be the meaning of the text in Jeremiah 7:31-33 and 19:11, the people would have to bury the dead at Topheth but that even there the available space would become too limited for burying all the corpses. Dead bodies would then be cast into the area and become food for carrion-eating birds and wild animals. (19:6)
At the time for the execution of his punitive judgment on the wayward people of the kingdom of Judah, YHWH purposed to make the “counsel of Judah and Jerusalem” void, indicating that all plans to launch a successful defense against the invading military force would fail. As YHWH declared he would cause to occur, the people would fall “by the sword before their enemies and by the hand of those seeking their soul” or life. Carrion-eating birds and wild animals would feed on their corpses. (19:7)
By means of the conquering military force, YHWH would make Jerusalem into a place of astonishment or horror (obliteration or destruction [LXX]) and a “hissing.” Passersby would be horrified (“look downcast” [LXX] and hiss in derision “over all the disasters [the blow (LXX)]” that had befallen the city and its inhabitants. (19:8)
Reduced to desperate straits because the food supply would be completely exhausted during the course of the siege, people would resort to cannibalism. YHWH would permit this dire situation to develop. Therefore, he is quoted as saying, “I will make them eat the flesh of their sons and the flesh of their daughters, and each one will eat the flesh of his fellow” during the “siege and in the distress with which their enemies and those seeking their soul” or life will afflict them. (19:9)
YHWH directed Jeremiah to break the jar that he had obtained, doing so while the men who had accompanied him could see it. (19:10)
Jeremiah was to tell the elders of the people and the elders of the priests who had come with him (19:1), “Thus says YHWH of hosts [the God with hosts of angels in his service], So I will break this people and this city as one breaks a potter’s vessel so that it cannot ever be mended. And in Topheth, [the people] will bury because there is no place to bury.” As in Jeremiah 7:32, the reference to there being “no place” in Topheth could mean that, though Topheth would have to be used as a burial place, even there the size of the area would be insufficient for burying all the dead bodies. (19:11; see the Notes section.)
The word of YHWH continued, “Thus I will do to this place [Jerusalem], says YHWH, and to its inhabitants, making this city like Topheth.” On account of the many dead bodies, Jerusalem would become a defiled site like Topheth when it came to be used as a burial ground and a location where the flesh of the unburied corpses would be consumed by carrion-eating birds and wild animals. (19:12; see the Notes section.) “And the houses of Jerusalem and the houses of the kings of Judah will be like the place of Topheth, defiled [houses], all the houses where [the people] offered incense on the [flat] roofs to all the host of the heavens [astral deities] and have poured out libations to other gods.” (19:13; see the Notes section.)
Jeremiah left Topheth, “where YHWH had sent him to prophesy.” He then entered the “court of YHWH’s house [or temple], and said to all the people” (19:14), “Thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel, Look, I am bringing upon this city and upon all its [surrounding] cities [villages (LXX)] all the evil [or calamity] that I have declared against it, for [the people] have hardened their neck [made themselves defiantly obstinate], refusing to hear [listen to or obey] my words.” (19:15)
Notes
Verse 2 of the Septuagint refers to the location as being the “burial place of the sons of their children that is at the entryways of the gate Charsith.” The designation Charsith is a transliteration of the Hebrew word for “potsherds.”
The Septuagint contains an expanded text for the initial part of verse 3. “And say to them, Hear the word of the Lord, O kings of Judah and men of Judah and residents of Jerusalem, and the ones entering through these gates.”
In verse 11, the Septuagint includes no mention of Topheth nor does it contain any corresponding words for the concluding phrase of the Hebrew text.
The Septuagint rendering of verse 12 does not use the proper name Topheth but refers to God as giving Jerusalem as a falling to ruin.
In verse 13, the Septuagint says that the houses would become “like the fallen place of defilements [or a place reduced to rubble and filled with polluted things] in all the houses.”
“Passhhur the son of Immer, the priest,” heard YHWH’s message of judgment that Jeremiah proclaimed regarding Jerusalem and its inhabitants. If “son of Immer” identified him as a descendant (not a direct son) of Immer, this would mean that he was a member of the sixteenth priestly division that was instituted during the reign of King David. (1 Chronicles 24:1, 6, 14) Pashhur occupied a responsible position as “chief officer” (“appointed leader” or superintendent [LXX]) in the “house [or temple] of YHWH.” In that capacity, he apparently had the authority to administer punishment to fellow members of priestly descent (like Jeremiah) for misconduct. (20:1)
After hearing Jeremiah prophesy, Pashhur beat him, probably meaning that he ordered that he be beaten with a rod up to the maximum limit of 40 strokes. (Compare Deuteronomy 25:2, 3.) As an additional punishment, he had Jeremiah confined in “stocks.” The Hebrew word rendered “stocks” is mahpéketh and is considered to be derived from a root that can mean “turn,” “bend,” or “distort.” This suggests that the device was designed to restrain a person in an unnatural bent or distorted position. The Septuagint contains a form of the word katarráktes, which may designate some means for restraining or confining a person. According to the Hebrew text, the implement for punishment was located at the “upper Gate of Benjamin,” the open area near that gate. Another name for this gate may have been the “Sheep Gate,” the northeast entrance to Jerusalem and the means of access into the temple area from the north. This would fit the additional description that linked the Gate of Benjamin to the “house [or temple] of YHWH.” The Septuagint refers to the means of restraint as being at the “gate of the house set apart, the upper, which was at the house of the Lord.” In a location where worshipers would be passing into the outer temple court, Jeremiah doubtless would have been exposed to ridicule from those who hated him for his prophesying. (20:2)
The next day Pashhur released Jeremiah from the stocks. At that time Jeremiah said to him, “Not Pashhur, but Magor-Missabib [Fright All Around (Exiled One [LXX])], does YHWH call your name.” This name suggested that he would experience fright or terror from the horrors that he would see coming from every side. (20:3) Explaining the significance of the name Magor-Missabib, Jeremiah continued, “For thus says YHWH, Look, I will make you a terror to yourself and all your friends [or supporters], and they will fall by the sword of their enemies while your eyes will see [it], and all Judah [the entire realm of the kingdom of Judah] I will give into the hand of the king of Babylon, and he will carry them [the survivors] captive to Babylon, and will slay them with the sword.” Nebuchadnezzar was the king of Babylon who conquered the kingdom of Judah and destroyed the Jerusalem, including the magnificent temple that King Solomon had built centuries earlier. (20:4; see the Notes section.) Through Jeremiah, YHWH declared, “I will give all the wealth [the strength (LXX) of this city [Jerusalem] and all its toil [all the products of those who labored], and all its valuable possessions, and all the treasures of the kings of Judah [that they had accumulated during their respective reigns (all the treasures of the king of Judah [LXX]) into the hand of their enemies [the hands of his enemies (LXX)]. And they [their enemies] will plunder them, and seize them, and take them to Babylon.” Nothing of any value would remain after the conquest of Jerusalem. (20:5; see the Notes section.)
Jeremiah made known YHWH’s message of judgment against Pashhur and also the reason for the punishment. “And you, Pashhur, and all those dwelling in your house [his entire household] will go into captivity, and you will go to Babylon, and there you will die, and there you will be buried [far away from the God-given land], you and all your friends [or supporters] to whom you prophesied falsehood.” Pashhur contradicted the word of YHWH that Jeremiah proclaimed, insisting that the kingdom of Judah would not be left in a desolated state, that Jerusalem and the temple would not be destroyed, and that there would be no exile for those who then resided in the land. (20:6)
The mistreatment, abuse, and mockery to which Jeremiah had been subjected greatly disheartened him. In his distress, he complained bitterly against YHWH. “You have seduced me, YHWH, and I was seduced. You are stronger than I, and you have prevailed.” When the call to serve as YHWH’s prophet came to him, Jeremiah felt inadequate and was reluctant to accept the commission. (1:6) His complaint suggests that he believed that YHWH had overpowered him in not permitting him to turn down service as his prophet. He was left without a choice, for YHWH’s strength was superior to his. In his despair of what had happened to him for being overpowered to accept the commission, Jeremiah said, “I have become a laughingstock all the day” [or continually]; everyone is ridiculing me.” (20:7)
Whenever Jeremiah would proclaim the word of YHWH, he would cry out. The substance of the message he would shout out was, “Violence and destruction,” indicating that violent action would be taken against the disobedient people, that the land would be devastated, and that the towns and cities, including Jerusalem, would be destroyed. This unpopular message made Jeremiah an object of persistent ridicule, and he expressed himself to this effect. “For the word of YHWH has become for me a reproach and a derision all day long.” (20:8; see the Notes section.)
In view of the ridicule and hostility he had to endure for making known the word or message of YHWH, Jeremiah considered not mentioning him (not naming the name of the Lord [LXX]) and not speaking any more “in his name.” But, “in his heart” or his inner self, he felt as though the message was like a “burning fire shut up [flaming (LXX)] in [his] bones,” and he became weary in his efforts to hold it in (was “weakened on all sides” [LXX]). He found that he simply could not stop proclaiming the word of YHWH. The Septuagint indicates that he could not endure it. (20:9)
Jeremiah heard the “whispering” or “defamation” of many. It appears that they derisively repeated his words, “Terror all around. They expressed their intent against him, saying, “Report, let us report [against] him.” Every man who had been at “peace” with Jeremiah or on friendly terms with him was so no longer but watched for his “limping,” stumbling, fall, or anything that they could use against him. Their reasoning was, “Perhaps he can be deceived [or tricked], and we can prevail against him and take our revenge on him.” They would have liked to see Jeremiah dead. (20:10; see the Notes section.)
Like a formidable warrior, YHWH was with Jeremiah. Therefore, he was confidant that his persecutors would “stumble and not prevail.” They would experience shame, for they would not succeed. Jeremiah’s enemies would come to have lasting dishonor, disgrace that would never be forgotten. (20:11; see the Notes section.)
Jeremiah recognized “YHWH of hosts” (the God with hosts of angels in his service [the “Lord” (LXX)]) as truly knowing the person who is righteous or upright and as never being deceived by outward appearances. YHWH tests or examines the righteous one and has intimate knowledge regarding him, for he sees the individual’s “kidneys and heart,” penetrating the secret self or the feelings and emotions and the inner self and thought. The implication appears to be that Jeremiah was confident that YHWH knew him to be upright and in no way deserving the murderous hatred that had been directed against him. Therefore, with a clean conscience, he could make his petition that he might see YHWH’s vengeance upon his enemies, for he had committed his cause to YHWH. (20:12)
Apparently in view of the deliverance from his enemies that he had experienced, Jeremiah is quoted as saying, “Sing to YHWH, praise YHWH, for he has delivered the soul [or life] of the needy [or afflicted] one from the hand [or power] of evildoers.” The rescue that YHWH had effected should have occasioned singing in expression of thanksgiving and praise for all that he had done. (20:13)
The expressions of Jeremiah that follow indicate that he was disheartened and in great distress because of the mistreatment and ridicule to which he was subjected. He cursed the very day on which he was born, and then added, “May the day my mother bore me not be blessed [longed for (LXX)].” (20:14) Jeremiah even cursed the man who brought the good news to his father that a son had been born to him, causing his father to rejoice. (20:15) Regarding this man, he said, “Let that man be like the cities that YHWH overthrew [in wrath (LXX)] without pity [or regret].” Apparently these cities were Sodom, Gomorrah, Admah, and Zeboiim, for their fiery destruction is attributed directly to YHWH. (Genesis 19:23-25; Deuteronomy 29:22; Jeremiah 50:40; Amos 4:11) Jeremiah continued with his expression of a curse on the man, wanting him to have no respite from distress. In the morning, he should hear an outcry, and an alarm at noon. The outcry and alarm probably relate to developments during a military siege. (20:16)
Jeremiah was so downcast that he would have preferred to be dead. He cursed the man who announced his birth because that person did not kill him in the womb, letting his mother be his grave and her womb be pregnant for all time to come. (20:17)
In view of the misery, abuse, and insult he experienced, Jeremiah could not understand why he had even come into existence. He expressed himself to this effect with a rhetorical question. “Why did I come forth from the womb to see toil and sorrow and [to have] my days end [or spent] in shame?” (20:18)
Notes
For the fulfillment of the prophetic words in verses 4 and 5, see 2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 52:4-27.
The Septuagint rendering of verse 8 differs from the reading of the Hebrew text. “For I will laugh with my bitter word [or message]. ‘Rebellion and misery,’ I will call out, because the word of the Lord became to me for a reproach and for mockery all my days.”
According to the Septuagint rendering of verse 10, Jeremiah “heard the defamation of many” who were gathered all around him. They would say, “Join together, let us join together against him, all the men, his friends. Watch [or give heed to] his thought, whether he can be deceived and we can prevail against him and take our revenge on him.”
The rendering of verse 11 in the Septuagint differs somewhat from the reading of the Hebrew text. “And the Lord [was] with me like a mighty warrior. Therefore, they pursued and were not able to perceive [possibly anything valid against Jeremiah]. They were shamed exceedingly, for they did not perceive their dishonor, which will not be forgotten for eternity.”
At the time King Zedekiah sent Pashhur the son of Malchiah and the priest Zephaniah the son of Maaseiah to him, Jeremiah received a “word” or message from YHWH. Pashhur the son of Malchiah (or Malchijah) appears to have been both a prince and a priest. He was later among the princes who requested that Zedekiah have Jeremiah executed for weakening the warriors who were defending Jerusalem. Pashhur thereafter shared responsibility for having Jeremiah thrown into the miry cistern of Malchijah so that he would die there. (38:1, 4-6) Descendants of Pashhur the son of Malchijah were among the priests returning from Babylonian exile. (1 Chronicles 9:10-12; Nehemiah 11:10-12) On another occasion, Zedekiah sent Zephaniah with Jehucal to Jeremiah, requesting that the prophet pray for the people. (37:3) Zephaniah seemingly was more favorably inclined toward Jeremiah than was Pashhur, for he did not comply with a request to rebuke him. (29:24-32) After Jerusalem fell, Zephaniah was taken as a captive to Nebuchadnezzar at Riblah and was slain there. (21:1; see 2 Kings 25:18, 20, 21; Jeremiah 52:24, 26, 27.)
King Zedekiah sent Pashhur and Zephaniah to Jeremiah so that he might inquire of YHWH. Babylonian king Nebuchadnezzar had been warring against the kingdom of Judah and begun the siege of Jerusalem. Zedekiah’s question was whether YHWH would perhaps deal with the people “according to all his wonderful [or astonishing] works” forcing King Nebuchadnezzar to withdraw from them and not to proceed with his conquest of Jerusalem. Zedekiah probably had in mind the marvelous deliverance of Jerusalem in the time of King Hezekiah. According to 2 Kings 19:35, 36, and Isaiah 37:36, 37, Assyrian king Sennacherib terminated his military campaign against the kingdom of Judah when the angel of YHWH struck down 185,000 of the Assyrian host, saving Jerusalem from being captured. (21:2; see also 2 Chronicles 32:21 and the Notes section.)
Jeremiah responded to Zedekiah’s inquiry through Pashhur and Zephaniah with the message that they were to relate to him. (21:3) “This is what YHWH the God of Israel has said, Look, I am turning back the weapons of war that are in your hand, with which you are fighting against the king of Babylon and against the Chaldeans who are besieging you outside the wall [of Jerusalem], and I will bring them [the attacking warriors] together into the midst of this city.” Although the Babylonian warriors were then outside Jerusalem, they would breach the wall and enter the city. (21:4) Defeat was certain, for YHWH is quoted as declaring, “And I myself will fight against you with outstretched hand and a strong arm and in anger and in fury and in great wrath.” Through the agency of the Babylonian forces, YHWH would direct his wrath against his wayward people as if personally using his hand and powerful arm to strike them. (21:5) The word of YHWH continued, “And I will strike the residents of this city, both man and beast. They will die of great pestilence [great death (LXX)].” All inside Jerusalem would suffer, including animals. With the population under siege and without essential nourishment and in unsanitary conditions, infectious disease would spread, and many would die. (21:6)
Regarding developments after the Babylonian warriors under the command of King Nebuchadnezzar would end their successful siege and enter Jerusalem, YHWH is quoted as saying, “I will give Zedekiah the king of Judah and his servants and the people surviving in this city from pestilence [death (LXX)], sword, and famine into the hand of Nebuchadnezzar the king of Babylon and into the hand of their enemies and into the hand of those seeking their soul [or life]. And he [Nebuchadnezzar] will strike them with the edge [literally, mouth] of the sword. He will not pity them, nor spare them, nor have compassion.” The Septuagint attributes the concluding words to God. “I will not spare them and by no means show compassion for them.” (See the Notes section.) The words about what King Nebuchadnezzar would do are apparently to be understood in a general sense and not as indicating what the fate of each individual would be. This is also suggested by the absence of any mention of exile. King Nebuchadnezzar did slay many survivors, but Zedekiah was blinded after he saw his sons slaughtered, and he was taken as a captive to Babylon, where he died. (21:7; 52:6-11)
Jeremiah was to tell the people the choice that YHWH was setting before them. They could decide to select the “way of life” or the “way of death.” The “way of life” was the course they could take to preserve their life, and the course that would lead to losing their life was the “way of death.” (21:8) Those who decided on remaining (literally, “sitting”) in Jerusalem would jeopardize their lives, with the likelihood being that they would die by the sword, by famine, or from pestilence or infectious disease. Individuals who would leave the city, surrendering to the Chaldeans, would continue to live. All those doing so would have their “soul” or life as their “spoil” or gain. (21:9)
YHWH had “set [his] face” against Jerusalem “for evil [or calamity] and not for good.” He was focused on punishing the people for their lawless ways, bringing calamity upon them and not acting to do good for them as a deliverer. Jerusalem would be given into the hand of the king of Babylon, Nebuchadnezzar, and he would burn the city. (21:10)
The directive to “hear” or listen to the “word of YHWH” was addressed to the “house of the king of Judah,” or all the members of the royal house, especially those functioning in official capacity. (21:11) This royal house had its start with King David and is also called the “house of David.” The word or message from YHWH that Jeremiah made known to the “house of David” was, “Administer justice in the morning and deliver the one being robbed [or defrauded] from the hand [or power] of the oppressor.” At the start of the day, the king and other officials should have been occupied in rendering just decisions. This included upholding the rights of persons who were robbed, defrauded, oppressed, or victims of any form of injustice. The king and officials in the realm had failed in fulfilling their obligations as judges. Therefore, they were warned that, unless corruption stopped, YHWH’s wrath would go forth like fire and burn, with no one able to do any extinguishing because of the “evil” or unjust practices being committed. (21:12)
Jerusalem is located about 2,500 feet (c. 750 meters) above sea level, and is here referred to as one “inhabiting the valley” and a “rock of the plain.” Possibly the reason for these designations is that the Mount of Olives to the east, and the hills to the south and west are higher, giving Jerusalem the appearance of being situated like a secure rock in the midst of higher hilly terrain. Apparently the king and other members of the royal house considered themselves as being in a secure position, for this is what the compound rhetorical question that follows suggests. “Who will come down against us, and who will enter our residences?” (21:13; see the Notes section.)
YHWH’s response to the compound rhetorical question was that he would hold an accounting against the royal house. That accounting would be “according to the fruit [or result] of [their] doings,” including acts of injustice and oppression and failure to uphold the rights of the innocent. YHWH determined to kindle a fire in the “forest” of Jerusalem [literally, “her forest”], this forest being the royal edifices for the construction of which cedar had been used extensively. This fire would consume everything around Jerusalem [literally, “round about her”]. (21:14)
Notes
In verse 2, the Septuagint does not mention Nebuchadnezzar by name.
The rendering “by no means” for verse 7 in the Septuagint preserves the emphatic sense of the two Greek words for “not.”
The Septuagint translator appears to have had difficulty in understanding the Hebrew wording in verse 13, for the rendering appears to relate to a location outside the realm of the kingdom of Judah. God is quoted as saying, “Look, I am against you, the one residing in the valley of Sor [possibly Tyre], the plain, and the ones saying, “Who will frighten us? Or who will enter our residence?” Another meaning of the Hebrew text could be that, from YHWH’s standpoint, Jerusalem was not secure but was comparable to an exposed rock situated in a plain. The king and the other members of the royal house, however, considered themselves as being safe.
Jeremiah may have been at the higher location of the temple site, and YHWH directed him to “go down to the house of the king of Judah” and to relate to him YHWH’s “word” or message. Based on verses 11 and 12, this king was Jehoiakim, the successor of Shallum or Jehoahaz, the son of Josiah. (22:1) Jeremiah was to tell the “king of Judah, the one sitting on the throne of David” (or the king in the royal line that had its start with David), to “hear” or pay attention to the “word of YHWH.” This word or message was not just for the monarch to hear. It was also one for his servants or his officials (his “house” [LXX]) and his people who entered the gates leading into the palace complex (his “people, and those who enter through these gates” [LXX]). His people would have been his subjects who had access to him, likely for official business. (22:2) The message for all who were called upon to hear it focused on justice. They were to “do justice and righteousness,” administering affairs in a manner that was just and right. This required being impartial and defending the rights of lowly and disadvantaged persons. The king and other officials should have fulfilled their responsibility to deliver the victim of robbery or fraud from the “hand” or power of the oppressor. They were not to wrong the resident alien, orphan, or widow nor to act in a violent manner (act impiously [LXX]) against any one of them. The king and his officials were not to make themselves guilty of shedding innocent blood. They were to shun the kind of judicial corruption that commonly resulted in condemning the poor who were in the right and even in having them executed to benefit harsh oppressors. (22:3)
If, in response to YHWH’s word, the cause of justice was upheld impartially, the kingdom of Judah would be secure. Through the gates of the “house” (or the palace complex) would enter “kings, sitting on the throne of David” (legitimate descendants in the royal line that began with King David), “riding in a chariot and on horses.” Besides the kings, “their servants [or officials] and their people” or subjects would also enter. (22:4)
If the king, his servants, and his people failed to “hear” or obey the “words” that had been directed to them, they would experience calamity. Through Jeremiah, YHWH declared, “By myself I swear,” for there was no one greater in whose name an oath-bound utterance could be made. The utterance was, “This house [or palace complex] will become a ruin.” Only rubble would remain. (22:5)
To YHWH, the “house [or palace complex] of the king of Judah” was “like Gilead and the head [or top] of Lebanon. Both locations were known for their forests, with Lebanon being noted for its magnificent cedars. Wood, especially cedar, had been used extensively for the buildings of the palace complex. Apparently this is the reason for its being considered as being like Gilead and the summit of Lebanon. YHWH had determined to make the house or palace complex into a wilderness, transforming the impressive structures into a state of ruin, and to cause the cities in the territory of the kingdom of Judah to become uninhabited. (22:6)
YHWH purposed to “sanctify” or to set apart destroying agents or military forces, each warrior and his weapons (a “man and his ax” [LXX]), to reduce the palace complex to rubble. They would cut down the “choicest cedars” and toss them “into the fire.” The “choicest cedars” included the cedar paneling and any other parts of the palace complex that were constructed from cedar. (22:7)
People of many nations would pass by Jerusalem, with each passerby saying to his fellow, “Why has YHWH dealt thus with this great city?” (22:8) Those to whom the question was directed would answer, “Because they forsook the covenant of YHWH their God and bowed down to other gods and served them.” (22:9)
The Judean king Josiah was killed in battle with Pharaoh Nechoh (Necho, Neco), after which the people of the kingdom of Judah anointed his son Jehoahaz as his royal successor. Later, Pharaoh Nechoh took Jehoahaz as a captive to Egypt and made Eliakim, the brother of Jehoahaz, king, changing his name to Jehoiakim. (2 Kings 23:29-34) It appears that the imperative not to “weep for the dead one” nor to bemoan him applies to Josiah. The bitter weeping (literally, “weep with weeping”) was to be for Jehoahaz, the one apparently referred to as “going away.” His fate would be perceived as being worse than death, for he would never return to see his native land. (22:10; see the Notes section.)
“Shallum” (Sellem [LXX]) may have been the name of Jehoahaz before the people made him king after the death of his father Josiah in battle with Pharaoh Nechoh (Necho, Neco). Regarding “Shallum the son of Josiah” who had reigned as his father’s successor but had been taken as a captive from Jerusalem [literally, “this place”], YHWH declared, “He will not return there any more.” (22:11) He would die in Egypt, where he had been taken into exile, and would never again see the land of the territory of the kingdom of Judah. (22:12; see the Notes section.)
The “one building his house” or palace is Jehoiakim. Woe or calamity was pronounced upon him because his building project was not carried out “with righteousness” or not according to what was right or honest for the laborers, and the “upper chambers” on the palace roof likewise were not constructed “with justice” or not according to what was just or fair for the workers. After having defeated King Josiah, Pharaoh Nechoh (Necho, Neco) imposed a huge fine on the kingdom of Judah, and Jehoiakim obtained the gold and silver by taxing his subjects. (2 Kings 23:34-36; 2 Chronicles 36:3-5) Although he had burdened his subjects with the payment of the fine, he used no restraint in undertaking an impressive building project. Apparently to keep down the cost, he had his fellow countrymen labor for nothing, refusing to give the workers their wages. (22:13)
Jehoiakim was determined to make his palace luxurious. He is quoted as saying, “I will build myself a great house [or palace] and spacious upper chambers” on the flat roof. Jehoiakim wanted palace windows or openings for daylight, the interior of the structure paneled with cedar, and the palace walls painted with vermilion or a bright red color. Possibly the painting project included scenes that reflected the vanity of Jehoiakim. (22:14)
The rhetorical question directed to Jehoiakim was, “Are you king because you compete in cedar?” The thought appears to be whether ruling as king means competing with other monarchs by using cedar for luxurious building projects. Jehoiakim’s oppressive course is contrasted with that of his father. Josiah did “eat and drink” or found enjoyment in life, and he administered affairs with justice and righteousness, rendering impartial decisions that were just and right. For his faithful adherence to justice, Josiah was blessed, with his affairs going well for him. (22:15; see the Notes section.)
The word of YHWH through Jeremiah commended Josiah for rendering justice to the poor or afflicted one and the needy one. For this reason, “it went well with him.” He enjoyed YHWH’s favor and blessing. His judging impartially demonstrated that he had an approved relationship with YHWH as a man who knew his God. This is indicated with the rhetorical question that is attributed to YHWH. “[Was] this not [a matter] of knowing me?” (22:16; see the Notes section.)
Jehoiakim did not follow the good example of his father Josiah. His “eyes” or focus and his “heart” or inner self and thought were on dishonest gain, on the shedding of innocent blood to achieve his unworthy objectives, and on engaging in “oppression and violence” (“murder” [LXX]). (22:17; see the Notes section.)
For the evils he committed, “Jehoiakim the son of Josiah, the king of Judah,” would die as a monarch for whom no one would lament and who would not have an honorable burial. Through Jeremiah, YHWH declared that people would not lament for him as they would for others when saying, “Ah, my brother!” “Ah, my sister!” In Jehoiakim’s case, they would not lament for him with the words, “Ah, lord!” “Ah, his majesty!” (22:18; see the Notes section.) He would be buried with the “burial of a donkey,” dragged away and tossed away “beyond the gates of Jerusalem.” This indicated that his corpse would be treated like a dead donkey that would be dragged outside the city and thrown on a refuse heap. In his Antiquities (X, vi, 3), the first-century Jewish historian Josephus wrote that the “king of Babylon” (Nebuchadnezzar) killed Jehoiakim and ordered that his dead body be thrown before the walls of Jerusalem, “without any burial.” (22:19)
The feminine suffixes in the Hebrew text of verses 20 through 23 indicate that Jerusalem is here personified as a woman and represents the people in the realm of the kingdom of Judah. Jerusalem personified is told to ascend the height of Lebanon to cry out and on Bashan (a region east of the Sea of Galilee and primarily a high plateau that does include a number of mountain ridges) to let her voice be heard, and to cry out from Abarim (a mountainous region on the east side of the Dead Sea [“shout to the other side of the sea,” probably the Dead Sea (LXX)]). This outcry would be one of distress, for her “lovers” had been broken. These “lovers” probably were former allies who were then in a broken, crushed, or weak state and powerless to aid the kingdom of Judah to deal with the military threat from the Babylonians under the command of Nebuchadnezzar. (22:20) Before Jerusalem personified faced impending ruin and while enjoying prosperity and security, YHWH had spoken to the people through his prophets, appealing to them to abandon their wrong course and to become exclusively devoted to him. The response was, “I will not listen,” defiantly refusing to be obedient. This pattern of disobedience had already existed “since the youth” of Jerusalem personified or of the nation of Israel. After being liberated from Egypt, the people disregarded YHWH’s voice when they engaged in calf worship, heeded the words of unfaithful spies and refused to enter the land of Canaan, and, once settled in the land, repeatedly pursued idolatry. (22:21; see the Notes section.)
The “shepherds” or rulers would be helpless when faced with the serious military threat from the Babylonians. That threat would prove to be like a scorching wind from the east that would shepherd the shepherds or scatter them. The lovers or allies could not be of any aid, for they would be led “into captivity.” Jerusalem personified would then be ashamed and humiliated or dishonored by conquest because of all the evil the people in the kingdom of Judah had committed. (22:22; see the Notes section.)
The designation “Lebanon” here applies to Jerusalem. Especially the king and all other residents in the palace complex could be spoken of as being “nested in the cedars.” This is because cedar had been used extensively for the structures there. All who were “nested in the cedars” may have considered themselves in a secure position, but they were then facing disaster. The effect of the calamity that would come upon them would be comparable to “pangs, pain like that of a woman giving birth.” (22:23)
“Coniah” is an abbreviated form of “Jeconiah,” another name for King Jehoiachin the son of Jehoiakim. Before Coniah’s brief reign of three months and ten days ended (2 Chronicles 36:9), YHWH solemnly declared as with an oath (“as I live”) that Coniah’s rule would not last. Even if he had been like a seal ring on YHWH’s right hand (an item that was carefully safeguarded from falling into the wrong hands because it was used much like an official signature to indicate ownership), YHWH would pull or tear it from his finger, having no desire to keep it. (22:24) He would give Coniah “into the hand” or the power of those seeking his “soul” or life, into the hand of those he feared, and (or even) “into the hand of Nebuchadrezzar [Nebuchadnezzar] the king of Babylon and into the hand of the Chaldeans.” (22:25)
YHWH would “hurl” Coniah (Jehoiachin) and his birth mother, or cause them to be forcibly taken as captives, “into another land,” a land in which they had not been born and where they would die. (22:26) In the place of their exile, the land to which they would be “lifting up” their “soul” or their desire, looking with intense longing for it, would be their native land to which they would never return. In the Septuagint, their not returning is expressed emphatically with two words for “not” and may be rendered “by no means.” (22:27)
Coniah (Jechonias [LXX]; Jechoniah or Jehoiachin) is likened to a despised or unwanted, broken pot (a container fashioned from clay), a vessel for which no one cares or in which no one has any delight. His fate and that of his offspring would be that of being cast down and tossed into a land that they did not know (a foreign land). (22:28; see the Notes section.)
The “earth” or “land” that is addressed three times (twice according to the Septuagint rendering) appears to be the territory of the kingdom of Judah. It was solemnly called upon as a witness to “hear the word of YHWH” regarding Coniah (Jehoiachin). (22:29) The declaration of YHWH was, “Write down [plural as if a directive to scribes (singular in LXX)] this man as childless [as a banished man (LXX)], for from his offspring” not a man will succeed in “sitting on the throne of David and ruling again in Judah.” While in exile, Coniah (Jehoiachin) did father seven sons (1 Chronicles 3:16-18), but not a one of these sons ever ruled as king in Jerusalem as a member of the royal line of David. Therefore, from the standpoint of having a male heir reigning over subjects in the kingdom of Judah, Coniah was childless. (22:30)
Notes
Regarding the “dead one” (Josiah), the Jewish historian Josephus commented on the lamentation for him. “All the people mourned greatly for him, lamenting and grieving on his account many days.” (Antiquities, X, v, 1)
In verse 12, the Septuagint attributes the exile of Sellem (Shallum) to YHWH (“the place where I have exiled him”).
The Septuagint rendering of verse 15 differs significantly from the reading of the Hebrew text. “Should you reign because you are upset [possibly meaning in competition] with your father Achaz [Ahaz]? They will not eat and they will not drink. Better [it would be] for you to administer judgment [or justice] and good righteousness.” Possibly the rendering “Achaz” (Ahaz) resulted when the translator read the second letter of the consonantal text for the Hebrew word “cedar” as a heth instead of a resh. The point about not eating and not drinking could be understood to indicate that the king, his officials, and subjects would not have any enjoyment in life because of their corrupt actions.
In verse 16, the Septuagint appears to focus on the failure of the king and other officials in the kingdom of Judah. “They did not know [or acted without understanding]. They did not judge the lowly with equity nor the poor with equity. Is this [not a matter] of your not knowing? says the Lord.”
In verse 17, there is uncertainty about the meaning of the Hebrew word (merutsáh) that is often rendered “violence” and “extortion.” In other contexts, the word means “running” or “course.” (1 Samuel 18:27; Jeremiah 23:10) If “running” is the meaning in verse 17, this could indicate that Jehoiakim quickly moved away from the course that he should have been taking in order to pursue his evil ways.
The Septuagint rendering of verse 18 differs somewhat from the Hebrew text. Regarding the judgment against Jehoiakim, it says, “Woe [or calamity] to this man! By no means will they lament for him, ‘O brother!’ nor will they weep for him, ‘Alas, lord!’” The expression “by no means” preserves the emphatic sense of two Greek words for “not.”
According to the Septuagint rendering of verse 21, God’s speaking is not linked to the time of “youth” but to the “transgression” of the people (“I spoke to you in your transgression”).
Verse 22 in the Septuagint refers to the shame and dishonor as being “because of all the ones loving you.”
The Septuagint rendering of verse 28 differs somewhat from the reading of the Hebrew text. “Jechonias was disgraced like a vessel for which there is no use, for he was cast out and tossed into a land that he did not know.”
The “shepherds” are kings, rulers, or leaders who should have been administering affairs to benefit their subjects. Woe or calamity is pronounced upon them because they seriously failed in doing this and acted unjustly and oppressively. Their subjects were the “sheep” of YHWH’s “pasture,” for they were his people residing in the land that he had given to their ancestors as an inheritance. Therefore, the people (the “sheep”) and the land (the “pasture”) belonged to YHWH. The “shepherds” or rulers had brought ruin to them and caused them to be in a vulnerable or helpless state like that of scattered sheep. The scattering and dispersing of the sheep or people may refer to their having been taken as captives into exile. On account of their unfaithfulness to YHWH, the “shepherds” bore responsibility for what befell the people, for they should have been exemplary in guiding their subjects to be obedient to his commands and thereby to continue to enjoy his favor, aid, protection, and blessing. (23:1)
“Therefore” (because of the failure of the “shepherds”), “YHWH the God of Israel” declared regarding the shepherds who were shepherding his people and should have been earnestly concerned about them, “You have scattered my sheep and have driven them away” (apparently by having made themselves responsible for their exile). The “shepherds” were censured for not having “visited them,” not having given them their attention, or not cared for them. YHWH determined to visit them to take punitive action for their “evil doings” ― their injustices, oppression, and corrupt deeds. (23:2)
YHWH promised to “gather the remnant of [his] sheep,” or the remnant of his scattered people in the lands of their exile to which he had dispersed them, and to bring them back to their “pasturage” or their own land. He is quoted as referring to himself as having done the dispersing, for he permitted it to take place to punish his disobedient people. Upon being able to return to their own land, the remnant of God’s people would be “fruitful” or flourish and greatly increase in number. The Septuagint says that God would “receive” or welcome a remnant of his people from “all the earth” or from all the “land” to which he had expelled them. (23:3)
Over the restored remnant of his people, YHWH would set “shepherds,” and they would “shepherd them,” caring well for them and their needs. At that time, the people would enjoy security. They would no longer experience fear and would not be terrified or dismayed. None among the remnant of YHWH’s people would be “missing” or come to be in the vulnerable or helpless state of a sheep that has been separated from the flock and from the care and protection of its shepherd. (23:4; see the Notes section.)
In the “days” or at the time to come, YHWH would raise up a “righteous sprout” (a “righteous dawn” [LXX]) for David, or a rightful heir who would come forth like a sprout from the royal line of David. He would rule as king, act wisely, and “execute justice and righteousness in the earth” or the land. His reign would contrast sharply with that of the corrupt, oppressive, and unjust rule of the Judean kings who defiantly disregarded God’s commands. He would administer affairs impartially, rendering just decisions and upholding and defending the rights of everyone. (23:5) Under the rule of the future king in the royal line of David, the division between Judah (the kingdom of Judah in the south) and Israel (the kingdom of Israel in the north) would cease to exist. “Judah” would be “saved” or delivered from all harm, and “Israel” would dwell in security. The name by which the future king would be called is, “YHWH [is] our righteousness.” As the servant of YHWH, the future king would adhere to the righteousness or justice of which YHWH is the absolute standard. (23:6; see the Notes section.)
YHWH promised that “days,” or the time, would come when the deliverance from exile would take on greater prominence for the Israelites than did the deliverance of their ancestors from Egyptian enslavement. The people would then no longer say, “As YHWH lives who brought the sons of Israel up from the land of Egypt.” (23:7; see the Notes section.) Instead they would say, “As YHWH lives who brought up and led the seed [or offspring] of the sons [or people] of Israel [gathered all the seed of Israel (LXX)] from the land of the north and from all the lands to which he had scattered them.” The “land of the north” does not designate a land situated to the north of the kingdom of Judah, but the north refers to the direction from which the military invasion came into the realm. In the fulfillment, exiles from Babylon and other areas to which they had been taken returned to their own land. (23:8; see the Notes section.)
The words that may be rendered “about prophets” possibly function as a superscription for the section that follows and apply to men who were no true prophets of YHWH. As for Jeremiah, he seemingly described the impact that YHWH’s holy words had on him. “My heart is broken within me; all my bones tremble [or grow soft]. I am like a drunken man [a broken man (LXX)], like a man overcome by wine before the face of [or before the presence of or because of] YHWH and before the face of [before or because of] his holy words [before the face of the Lord and before the face of the beauty of his glory (LXX)].” The message had such a powerful effect on him that he felt as though his heart or inmost self had been broken and that his “bones” or entire frame had become weak and unstable. It seemed as if he had lost all control over himself, making his condition appear to him as if he were drunk. (23:9; see the Notes section.)
The “land,” or the territory of the kingdom of Judah, had become full of “adulterers.” Their adultery could have included unfaithfulness to YHWH to whom they were bound in a covenant relationship like a wife to her husband, involvement in ceremonial prostitution at cultic sites, and sexual relations with the wives of other men. The withdrawal of YHWH’s blessing meant that the land came under a curse, with severe droughts withering crops and other vegetation. This caused the land to take on a sad appearance, comparable to a state of mourning. “Pastures of the wilderness,” or the vegetation in uncultivated areas where sheep and goats grazed, had dried up. In their “course” or their “running,” the people were bad. Their conduct and pursuits were contrary to YHWH’s commands, and their strength was not used for doing or upholding what was right. (23:10)
Prophets and priests failed to provide proper guidance and admonition to the people and personally engaged in divinely disapproved conduct and practices. Thus they came to be defiled. In this context, “prophet” applies to a false prophet, not to one whom YHWH had commissioned to proclaim his messages. In his “house” or temple, YHWH had found the wickedness of both prophet and priest. This indicates that they must have acted in God-dishonoring ways in the temple precincts. (23:11; compare Ezekiel 8:3-16.) “Therefore, their way,” or the course they pursued, would end disastrously for them. The result would be comparable to their being driven or pushed into slippery paths while it was still dark or extremely hazardous and then coming to experience a serious fall. There would be no escape from the consequences for wrongdoing, for YHWH determined to “bring evil [or calamity] upon them in the year [or time] of their visitation [or their being given attention as objects of punitive judgment].” (23:12)
At the time Jeremiah prophesied, the northern kingdom of Israel with its capital in Samaria no longer existed, for the Assyrians had conquered it many years before. Prior to the conquest, YHWH saw “unseemliness [lawless acts (LXX)] in [or among] the prophets of Samaria.” These men were not his prophets, but were false prophets. Their impropriety was to prophesy “by Baal” and to lead YHWH’s people Israel astray, causing them to turn their backs on YHWH, to become devoted to Baal, and to engage in abominable practices. (23:13)
“In [or among] the prophets of Jerusalem,” YHWH saw a “horrible thing.” This “horrible thing” may be their prophesying falsehood in his name. The false prophets lived morally corrupt lives as adulterers, and they walked “in the lie. They represented themselves as YHWH’s prophets but proclaimed falsehoods, the very opposite of the messages he revealed to his appointed prophets. The words of the false prophets strengthened the “hands of evildoers,” encouraging them to persist in their lawless ways. What the people needed to hear was admonition to abandon their wrong course of life, but this was not the message the false prophets expressed. As a result, no one turned way “from his wickedness.” To YHWH, all the people had become like notoriously evil and morally corrupt Sodom, and the inhabitants of Jerusalem like the equally debased residents of ancient Gomorrah. (23:14; see Genesis 18:20; 19:4-10; Ezekiel 16:49, 50.)
“YHWH of hosts” (the God with hosts of angels in his service) declared his judgment against the false prophets. “Look, I will feed them wormwood [pain (LXX)] and give them poisoned [bitter (LXX)] water to drink.” The calamity that would befall them would be comparable to their having to eat extremely bitter tasting wormwood and to drink water that would sicken them mortally. This severe punishment was merited, “for from the prophets of Jerusalem ungodliness [pollution (LXX)] went forth “into all the land.” These false prophets were responsible for the widespread moral corruption that came to exist in the kingdom of Judah. (23:15)
Through Jeremiah, YHWH commanded the people not to listen to the false prophets, for what they proclaimed to them made them vain or believers in worthless things. The words in which the people trusted would prove to be empty expressions. Although the false prophets claimed their “visions” to be of divine origin, they were the product of their own “heart,” thought, or imagination. Their utterances were not what had come from the “mouth of YHWH.” His spirit did not inspire them. (23:16)
To those who spurned YHWH, as was evident from their disregard for his commands and the prophets whom he had sent to proclaim his messages, the false prophets continued to say, “Peace will be with you,” assuring them that everything would go well for them. To everyone “walking” according to the “stubbornness [delusion or error (LXX)] of his heart” (or defiantly conducting himself according to his own thought or desire in a manner that YHWH disapproved), the false prophets would say, “No evil [or calamity] will come upon you.” (23:17)
The significance of the rhetorical questions depends on whether they are understood to relate to false prophets or to true prophets. False prophets were never in the presence of YHWH, but only true prophets could be spoken of as having “stood in the council of YHWH to see [perceive or come to know] and hear his word.” Likewise, only true prophets could give attention to and hear YHWH’s word or message. Therefore, if the application of the rhetorical questions is to false prophets, the answer would be that they had not stood in YHWH’s council and that they had not heard his word. The renderings of numerous modern translations are more specific in the significance they convey than is the Hebrew text. “For which of them has stood in the council of the LORD, has been aware of his word and listened to it? Which of them has heeded his word and obeyed?” (REB) “But I, the LORD, tell you that these prophets have never attended a meeting of my council in heaven or heard me speak.” (CEV) “But who has been present in Yahweh’s council and seen, and heard his word? Who has paid attention to his word and listened to it?” (NJB) “But he who has stood in the council of the LORD, and seen, and heard His word ― he who has listened to His word must obey.” (Tanakh [JPS, 1985 edition]) (23:18)
Calamity was bound to befall the disobedient people as an expression of YHWH’s wrath. The introductory “look” focuses on this calamity. It is likened to a storm and a destructive whirling tempest. This tempest would “whirl [or burst] upon the head of the wicked,” bringing them to their end. The Septuagint rendering differs somewhat from the Hebrew text. “Look, a quaking from the Lord, and wrath goes forth in a rumbling. Gathering [itself], it will come upon the impious.” (23:19; see the Notes section.)
YHWH’s anger would not be turned back until he had executed and accomplished the “purposes of his heart” or what he had in mind. “In the latter days” (or at a future time), the people would understand it clearly (literally, “you will understand [second person plural] it clearly”). This appears to mean that, in retrospect, others would understand fully the reason for the punishment that came upon the disobedient people. The Septuagint says, “They will understand them,” possibly meaning that they will understand the things that happened and the reasons for the punishments. (23:20; see the Notes section.)
Regarding the false prophets, YHWH is quoted as saying, “I did not send the prophets, yet they ran,” hurrying as if they had been entrusted with an important and urgent message. “I did not speak to them, yet they prophesied,” making proclamations for which they had no authority. (23:21)
If the false prophets had stood in YHWH’s “council,” being in his presence, they would have proclaimed his word to the people, for they would have been in a position to make known his message. These prophets would have told the people what they needed to hear, admonishing them to turn “from their evil way and from the evil of their dealings.” Instead of strengthening the lawless people to continue in their corrupt practices, the prophets would have motivated them to abandon their lawlessness. (23:22)
With the unaided eye, humans are only able to observe things in their immediate surroundings, YHWH, however, has no limitations regarding what he can see and control. This appears to be the implied thought of the rhetorical question. “Am I a God nearby … and not a God far away?” (23:23) Concealing oneself from YHWH is impossible. This is highlighted in the next rhetorical question. “Can a man hide himself in hidden places and I not see him?” There is nowhere in the entire universe that can serve as a place of concealment from YHWH. This is emphasized in the rhetorical question that quotes him as saying that he fills the “heavens and the earth.” His powers of observation are boundless. (23:24)
YHWH “heard” or knew the “lie” or “falsehood” (“lies” [LXX]) the false prophets were “prophesying in [his] name” or as men who claimed to represent him. They were saying, “I have dreamed, I have dreamed.” In view of their prophesying untruth in God’s name, their contention may have been that their dreams were revelations from him. In reality, however, the dreams were a product of their own delusion. (23:25)
The opening words of the rhetorical question (“how long?”) may be understood to raise the point as to when the prophesying of the false prophets would ever end. How much longer would it yet be “in the heart [or thought or intent] of the prophets [to continue] prophesying the lie and [to be] prophets of the deceit [wishes (LXX)] of their heart [or prophets with their own thoughts or delusions]?” (23:26) With their “dreams” that expressed falsehood, these prophets made God’s people forget his “name,” turning them away from YHWH and what he made known through his faithful prophets. The false prophets related their dreams to anyone who would listen. With the deceitful messages they thus conveyed, they caused the people to treat YHWH as if he did not exist. This was what the “fathers” of the people or their forefathers did when they began to worship Baal. They “forgot” God’s name, for they abandoned YHWH, disregarded his commands, and devoted themselves to the veneration of a nonexistent deity. (23:27)
The prophet who had a dream was invited to relate it, making known the dream that was the product of his own delusion. As for the prophet to whom the word of YHWH had been revealed, he should truthfully proclaim this word or message. The rhetorical question attributed to YHWH (“What [is] the grain to the straw?”) implies that the dreams of false prophets had nothing in common with the word of YHWH. These dreams were like worthless straw, for they only conveyed untrustworthy and deceptive messages. (23:28)
As the compound rhetorical question indicates, YHWH’s “word” (“words” [LXX]) of promise or purpose can be powerful. Once expressed, the “word” is certain to be fulfilled. If this “word” is a message regarding impending punitive judgment, it will prove to be “like fire” and “like a hammer” (an “ax” [LXX]) that shatters or splits a rock. (23:29)
YHWH declared himself to be against the false prophets. The reference to their stealing his words from one another may indicate that they misappropriated the words of YHWH’s prophets. They did not express prophetic words of their own but came up with twisted versions or misapplications of YHWH’s words from their interactions with fellow false prophets. (23:30)
YHWH is quoted as saying that he was “against the prophets” who used “their tongues” to make an “utterance,” apparently uttering a claimed divine revelation. The Septuagint refers to these false prophets as throwing out “prophecies of the tongue,” merely their own worthless words, and “slumbering their slumber.” They were asleep to the responsibility true prophets had to proclaim the word of YHWH faithfully. (23:31)
YHWH was against those who prophesied “lying dreams” and who related the falsehoods that these dreams conveyed. With the lies they proclaimed, these men caused YHWH’s people to go astray or to conduct themselves in ways that he disapproved. Another attribute by means of which the false prophets misled the people is designated by the Hebrew word pachazúth, which lexicogaphers have defined as meaning “wantonness,” “recklessness,” and “boasting.” The Septuagint rendering is the plural of plános (“delusion,” “deception,” or “error”). YHWH had not sent the false prophets, and they had no command or charge from him, and by no means would they benefit (literally, to benefit, they do not benefit) the people. (23:32)
The people, including false prophets and priests, would mockingly refer to the message Jeremiah proclaimed as a “burden.” YHWH revealed to Jeremiah how he should respond when the people, a prophet, or a priest were to ask, “What [is] the burden of YHWH?” His answer was to be that they were the burden [an unwanted burden] and that YHWH would cast them off. (23:33)
The people appear to have regarded the message Jeremiah proclaimed as an unpleasant burden, something they did not want to hear. Therefore, YHWH is quoted as telling any prophet, priest, or any one of the people who used the expression “the burden of YHWH” that he would visit punishment upon such a “man and upon his household.” (23:34)
The acceptable way to make an inquiry about the “word of YHWH” when speaking to a fellow was to ask, “What has YHWH answered [in response to prayers or requests]? And what has YHWH spoken [or revealed]?” (23:35)
Apparently on account of the misuse of the expression “the burden of YHWH,” the people were commanded not to use it. It appears to have been regarding prophets whom YHWH disapproved that he is quoted as saying, “for the burden becomes to each [person] his own word, and you have changed the words of the living God.” The real burden was the message conveying falsehood, for those believing it would face disastrous consequences. False prophets changed or perverted God’s words. Whereas Jeremiah proclaimed that YHWH would execute judgment against the wayward people, false prophets declared that all would go well for them. (23:36; see the Notes section.)
Those making inquiry of a prophet were to say, “What has YHWH answered you [in response to prayers or requests]? And what has YHWH spoken [or revealed]?” (23:37; see the Notes section.)
Through Jeremiah, YHWH had commanded the people not to say, “The burden of YHWH.” If, however, they insisted on continuing to say, “This word [or the message that Jeremiah proclaimed]” is the “burden of YHWH,” he would express his punitive judgment against them. (23:38) YHWH is quoted as saying that he would “forget” or totally disregard (“lift up,” according to another reading of the Hebrew text]) the people and abandon them and the “city” (Jerusalem) that he had given to them and to their “fathers” or ancestors, doing so “from before [his] face” or away from his presence. If the Hebrew word is translated “lift up,” the meaning would be that YHWH would lift up the people like an unwanted burden and abandon them or cast them away. Translations vary in their choice of “forget” and “lift up.” “Therefore, I will surely forget you and cast you out of my presence along with the city I gave to you and your fathers.” (NIV) “I will utterly forget you and I will cast you away from My presence, together with the city that I gave to you and your fathers.” (Tanakh [JPS, 1985 edition]) “Therefore I will lift you on high and cast you from my presence, you and the city which I gave to you and your fathers.” (NAB) “Therefore I myself shall carry you like a burden and throw you away out of my sight, both you and the city which I gave to you and to your forefathers.” (REB) “Believe me, I shall pick you up and fling you from my presence, you and the city I gave to you and to your ancestors.” (NJB) The Septuagint rendering is, “Therefore, look, I am taking [you] and throwing you down and the city that I gave to you and to your fathers.” (23:39)
YHWH is quoted as declaring the lasting nature of his punitive judgment. “And I will bring upon you eternal reproach and eternal shame, which will not be forgotten.” (23:40)
Notes
As evident from verse 5, the words of verse 4 relate to the time of the coming Anointed One, Messiah, or Christ, the king in the royal line of David. (John 1:49) Those who recognized him as their king when he appeared in the first century CE did come to have shepherds who selflessly looked out for their well-being and lasting welfare. (See Acts 20:26-28, 31-35; Ephesians 4:11-13; 1 Peter 5:2-4.)
In verse 6, the Septuagint says that the name by which God would call the future king is, “Josedek” or (based on a different way to punctuate the text) “Josedek among the prophets.” The phrase “among the prophets” is part of verse 9 in printed texts of the Septuagint.
The wording of verses 7 and 8 is almost the same as in verses 14 and 15 of chapter 16. In printed texts of the Septuagint, verses 7 and 8 are found after verse 40 of chapter 23.
If verse 6 is translated to end with the proper name “Josedek,” verse 9 begins with the words, “In the prophets, my heart was broken.”
The wording of the Hebrew text of verses 19 and 20 is nearly identical to that of verses 23 and 24 of chapter 30.
The wording of verse 36 in the Septuagint is shorter than the Hebrew text. It does not include any mention about changing the “words of the living God.”
Verse 37 in the Septuagint contains an abbreviated text. “And what has the Lord, our God, spoken?”
YHWH showed Jeremiah “two baskets of figs” positioned in front of his temple. He saw this vision after Babylonian king Nebuchadnezzar had taken “Jeconiah [Jehoiachin] the son of Jehoiakim,” the “princes [high officials or members of the royal household] of Judah,” the “craftsmen,” and the “smiths,” artisans, or metalworkers (“prisoners and the rich” [LXX]) from Jerusalem as captives to Babylon. (24:1)
The figs in one of the baskets were exceptionally good, “like early figs” that are ripe in late May, June, or early July. In the other basket, the figs were very bad, so rotten that they were unfit to eat. (24:2)
YHWH is quoted as asking Jeremiah, “What do you see, Jeremiah?” He replied, “Figs, the good figs [are] very good, and the bad ones [are] very bad, so bad that they cannot be eaten.” (24:3)
Again Jeremiah received a “word” or message from YHWH. (24:4) “YHWH the God of Israel” revealed the significance of the figs in the two baskets. The “good figs” represented the “exiles of Judah” (the kingdom of Judah) whom he had sent away from Jerusalem (literally, “this place”) “for good” (or for their well-being) to the land of the Chaldeans. (24:5)
YHWH promised to “set [his] eye” upon the exiles “for good,” granting them his favorable attention so that it would go well for them, and to bring them back to their own land. He would “build them up,” causing them to flourish, and not “tear them down,” not bringing ruin to them. He would “plant them,” making them secure, and “not uproot” them. (24:6) YHWH would give them a “heart” or an inner inclination to “know” him as people wanting to do his will and having his approval. Upon their coming to know him as their God YHWH to whom they were devoted, his promise was, “And I will be their God, for they will return to me with all their heart.” They would repentantly return unreservedly to him with their exclusive devotion and love. (24:7)
The “bad figs” that were so bad or rotten that they could not be eaten represented the Judean king Zedekiah, his “princes” (members of the royal household or high officials), the “remnant of Jerusalem (residents who continued to live in the city after Jehoiachin and many others were taken as exiles to Babylon) and those remaining in [the] land (everyone who had not previously been exiled), and those residing in the land of Egypt,” including those who were exiled with King Jehoahaz and others who may have chosen to take refuge in Egypt. (24:8)
YHWH determined to deliver all of them up to experience punitive judgment. He would “give them over for trembling [with fear] [for scattering (LXX)], for evil [or calamity] to all the kingdoms of the earth, for reproach [or insult] and for a proverb [a parable or likeness (LXX)],” or as an example of what can happen to unfaithful ones, “for a taunt [an object of mockery (for hatred or as an object of hatred [LXX])], and for a curse [to indicate the nature of the malediction to befall the one or ones for whom the curse was meant], in all the places” to which he would drive or scatter them. (24:9) Against the disobedient people, YHWH would “send the sword” (of war), “famine” (food shortage resulting from military invasion and siege), “pestilence” (infectious disease from unsanitary conditions, lack of potable water, and a compromised immune system [“death” (LXX)]). They would then come to a complete end, ceasing to be in the land that YHWH had given “to them and to their fathers” or ancestors. (24:10)
“In the fourth year of Jehoiakim the son of Josiah, the king of Judah,” Jeremiah received “the word” or message from YHWH “regarding all the people of Judah” (the kingdom of Judah). This year is also identified as the “first year of Nebuchadrezzar [Nebuchadnezzar] the king of Babylon.” The generally accepted date for the fourth year of Jehoiakim’s reign is 605 BCE. It was in that year that Nebuchadnezzar with his forces defeated the Egyptians at the battle of Carchemish. This decisive victory marked the start of Babylonian dominance in the region that included the territory of the kingdom of Judah. When news of the death of his father Nabopolassar reached him, Nebuchadnezzar returned to Babylon and succeeded his father as king on the first of Elul (mid-August to mid-September) of the same year. (25:1; see the Notes section.)
“Jeremiah the prophet” spoke the “word” or message that had been revealed to him “to all the people of Judah and to all those residing in Jerusalem.” Apparently his public proclamation in the temple area made it possible for him to reach the largest number of people. (25:2; see the Notes section.)
Jeremiah reminded the people that he had begun his service as a prophet in the “thirteenth year of Josiah the son of Amon, the king of Judah,” and had continued to serve as a prophet to that very “day” or time. During the twenty-three years that had passed, the “word of YHWH” came to him, and he had constantly spoken it to the people. According to the Septuagint, he rose early to speak to the people. They, however, had not listened to the message, refusing to act in harmony with the words Jeremiah proclaimed. (25:3)
Jeremiah was not the only prophet to whom the people paid no attention. Again and again YHWH (early in the morning [LXX]) sent “all his servants the prophets” to the people, but they did not listen, not inclining their “ear to hear” or to be responsive. (25:4)
The prophets, when proclaiming the word of YHWH, admonished the people, each one individually to turn from his evil or corrupt way and his evil dealings or bad deeds. If they did so, they were assured that they would, for all time to come (“from age and unto age” [LXX]), continue dwelling in the land that YHWH had given to them and to their “fathers” or ancestors. (25:5)
Through his prophets, YHWH told his people “not to go after other gods [foreign gods (LXX)] to serve them and to bow down to them” in worship and “not to provoke [him] to anger with the work of [their] hands” (the images of nonexistent deities). If they were obedient, YHWH would do his people no “evil,” or bring no calamity upon them as a punishment for unfaithfulness to him. (25:6)
The people did not listen to YHWH but provoked him to anger with the “work of [their] hands” (the images of false gods and goddesses). This they did to their own “evil,” bringing calamity upon themselves through the loss of YHWH’s help, protection, and blessing. (25:7; see the Notes section.)
The people did not listen to or obey (believe [LXX]) the “words” of “YHWH of hosts,” the God with hosts of angels in his service. Therefore, he declared his purpose to act against them. (25:8) “Look, I will send and take all the tribes of the north” (the combined forces that would be invading the kingdom of Judah from the north). The chief one of the invaders is identified as “Nebuchadrezzar [Nebuchadnezzar] the king of Babylon” and as YHWH’s “servant,” for he would be used to carry out the punitive judgment against the disobedient people. YHWH is then quoted as declaring, “And I will bring them [the military forces] against this land [the territory of the kingdom of Judah] and those inhabiting it and against all these nations round about, and I will destroy them and make them a horror [an extinction (LXX)], a hissing [as an object of mockery], and ruins for limitless time” (an eternal reproach or disgrace [LXX]). The conquest would not be limited to the kingdom of Judah, but all the surrounding nations and lands would fall before the forces under the command of Nebuchadnezzar. Included would be Egypt, Philistia, Edom, Moab, Ammon, Tyre, and Sidon. (25:9; see verses 19-22.)
There would be devastation in the territory of the kingdom of Judah and in all the other lands the military forces under the command of Nebuchadnezzar would conquer. YHWH is quoted as saying that he would banish the “sound of merriment and the sound of rejoicing, the voice of the bridegroom and the voice of the bride, the sound of millstones [aroma of perfume (LXX)] and the light of the lamp.” There would be no rejoicing in the devastated territories. Many of the inhabitants would be slain during the course of the military conquest. Others would perish from concomitant famine and infectious disease. Large numbers of survivors would be taken as captives into exile. This would bring an end to all celebratory activities and the joys associated with marriage. The voice of a bridegroom and a bride would no longer be heard. In the devastated towns and cities, no grain would be ground into flour, and no flame from lighted oil lamps would be seen in deserted dwellings. (25:10; see the Notes section.)
All the “land” or the entire territory of the kingdom of Judah would become a desolated region, an area transformed into a ruin. “These nations,” the ones that came under Babylonian control, would have to serve or be subject to the king of Babylon “seventy years.” According to the Septuagint rendering, the exiles from the kingdom of Judah would be the ones serving “among the nations” seventy years. In other contexts, “seventy years” appears as a round or approximate number. Psalm 90:10 refers to the “days of our years” or our lifetime as being “seventy years,” and Isaiah 23:15 indicates the “seventy years” to be like the “days of one king” (or his approximate lifespan). Also here in Jeremiah, the “seventy years” may be approximate and have had their start when Babylon became the dominant power in the region after the defeat of the Egyptian forces at Carchemish. If the various peoples, including the inhabitants in the territory of the kingdom of Judah, had not rebelled against the king of Babylon, they would have been able to continue living in their respective regions and not experienced devastation of their lands. (25:11)
After the “seventy years” of servitude to the king of Babylon (Nebuchadnezzar and his successors) ended, YHWH purposed to “hold an accounting against the king of Babylon and that nation.” YHWH, by means of the instrument of his choosing, would take punitive action “for their guilt” and make the “land of the Chaldeans” ruins for limitless time to come (“eternal extinction” or destruction [LXX]). (25:12)
YHWH determined to bring to fulfillment “all the words” that he had spoken against the land of the Chaldeans through Jeremiah and concerning which a written record had been made (literally, “all that is written in this book” or scroll) of the prophecies “against all the nations.” (25:13; see the Notes section.)
“Many nations and great kings” would make slaves of the Chaldeans or Babylonians. In this manner, YHWH purposed to repay them “according to their action and the work of their hands,” which would have included their ruthless and destructive military campaigns, their harsh treatment of his exiled people, and their idolatrous practices. (25:14; compare Habakkuk 1:6-11; 2:8-13, 15-19; see the Notes section.)
“YHWH the God of Israel” instructed Jeremiah to take the “cup of wine [unmixed or undiluted wine (32:15, LXX)],” which represented his wrath, “from his hand” and to “make all the nations” drink of it. These were “all the nations” to which YHWH would send him. This probably occurred in a vision, with Jeremiah actually taking the cup. Then Jeremiah would make the nations drink of it by proclaiming the message that was revealed to him. The prophetic words would unfailingly be fulfilled, and the nations would end up drinking, tasting, or experiencing YHWH’s anger. (25:15) The effect on them would be comparable to their becoming drunk with wine, staggering and acting crazed. YHWH’s wrath would be expressed against them in the form of the “sword” of warfare, and they would be forced to drink the bitter potion of humiliating defeat and accompanying suffering. According to the Septuagint rendering, they would drink and puke and become crazed before the sword that God would send into their midst. (25:16 [32:16, LXX])
Likely in a vision, Jeremiah took the “cup from YHWH’s hand,” and he made all the nations to which YHWH sent him drink from it, apparently by making known YHWH’s judgment against them. (25:17 [32:17, LXX]) The people of Jerusalem and the other cities of Judah, including the kings who would reign in the realm, and the princes or members of the royal household or high officials, would all have to drink of the cup of YHWH’s wrath. Jerusalem and the other cities of Judah would be transformed into a “desolation,” a “waste [an untrodden (region) (LXX)],” a “hissing” (an object of mockery), and a “curse” (as when a person would include mention of desolated Jerusalem and other cities of Judah in the wording of a curse). The concluding words, “as at this day,” suggest that they were added, or that the prophetic message was recorded, after Jerusalem and the other cities of Judah had been desolated. (25:18 [32:18, LXX])
“Pharaoh the king of Egypt,” his servants (officials), his princes (members of the royal household or high officials [nobles (LXX)]), and “all his people” would have to drink from YHWH’s cup, experiencing his wrath in the form of Babylonian military invasion. (25:19 [32:19, LXX]) The words “all the mixture” may refer to the nonnative population residing in Egypt. They also would have to drink from the cup. Others who would be made to do so were “all the kings [or rulers] of the land of Uz and all the kings [or rulers] of the land of the Philistines [allophyles (LXX)],” including the the rulers of the Philistine cities of Ashkelon, Gaza, and Ekron. At the time, the Philistine city of Ashdod must have had a limited population on account of a previous military defeat, but the “remnant of Ashdod” would again be submitted to suffering. In the book of Job, the Septuagint rendering for Uz is Ausitis (Job 1:1), and words of an epilogue that are not found in the Masoretic Text refer to the “land of Ausitis” as bordering Idumea and Arabia. (25:20 [32:20, LXX]; see the Notes section.)
Edom (Idumea [LXX], or the inhabitants of this land that bordered on the southern boundary of Moab), Moab (or the inhabitants of this land that was situated east of the Dead Sea), and the “sons of Ammon” (the people who resided in the land that lay east of the southern end of the Jordan River) are next listed as the ones to be given the cup to drink. (25:21 [32:21, LXX]) Others who were destined to experience YHWH’s wrath by having to drink of the cup in the form of military conquest included “all the kings [or rulers] of Tyre and all the kings [or rulers] of Sidon and the kings of the coastland across the sea.” This “coastland” (or the islands [a collective singular in Hebrew]) may refer to Phoenician colonies that lay far to the west of the Phoenician coast. (25:22 [32:22, LXX]) Other peoples residing at a greater distance from the kingdom of Judah and who would be drinking from the cup were those of Dedan, Tema, and Buz (Ros [LXX]). These three locations are commonly believed to have been east of the northeastern coast of the Red Sea in the northwestern region of Arabia. “All” those identified as having been cut at the “corners” probably were members of Arab tribes whose men had their hair clipped at the temples. The Septuagint refers to them as “everyone being shaven around his face.” (25:23 [32:23, LXX]) Next among the ones mentioned as being in line for drinking of the cup were “all the kings of Arabia and all the kings of the mixture dwelling in the desert.” The “kings of the mixture” may refer to the rulers or leaders of the people of various nomadic tribes in the Arabian desert. (25:24 [32:24, LXX]; see the Notes section.) Other kings who would be drinking of the cup were those of Zimri (a location that cannot be identified with any known site today), Elam (an ancient kingdom that was located in what is today southwestern Iran), and Media (an ancient land in a region that is today in northwestern Iran). According to the Septuagint, the ones who were to drink of the cup were “all the kings of Ailam [Elam] and all the kings of the Persians.” (25:25 [32:25, LXX])
The last ones mentioned as having to drink from the cup were “all the kings of the north [all the kings from the east wind (LXX)], [those] near and far,” probably the kings in the region north of ancient Media, both the kings in neighboring lands and those in lands that were far away. The reference to each “man to his brother” could mean that the cup would be passed from the hand of one king to the hand of another. The outpouring of YHWH’s anger as represented by having to partake of the cup would leave no exceptions. “All the kingdoms of the earth which [were] on the surface of the land” would have to drink of the cup. “The king of Sheshak will drink after them.” “Sheshak” is commonly considered to be a cryptogram for Babylon (Babel). This is according to a system called atbash, where the last letter of the Hebrew alphabet is substituted with the first, and the next to last letter is substituted with the second, and this is done with each letter of the alphabet. Accordingly, in the case of Sheshak, the beth has been substituted with the shin, and the lamed has been substituted with the kaph. In the Septuagint, however, there is no corresponding phrase about the “king of Sheshak.” (25:26 [32:26, LXX)
To the peoples against whom YHWH’s wrath would be expressed, Jeremiah was to say, “Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord Almighty [LXX])], the God of Israel, Drink and be intoxicated and puke and fall and get up no more because of the sword that I am sending among you.” The military action that YHWH would permit to be taken against them in expression of his anger would reduce them to the helpless state of a drunkard who staggers, falls, and then is unable to get up. (25:27 [32:27, LXX)
Jeremiah could not have given a literal cup to the nations or peoples. He could only have done so in a vision and encountered those who were unwilling to accept the cup and to drink from it. They, however, would have no option to refuse. Jeremiah was to tell them, “Thus says YHWH of hosts [the God with hosts of angels in his service], “Drinking, you will drink.” There would be no escape for them from having YHWH’s wrath expressed against them. (25:28 [32:28, LXX])
It was upon Jerusalem, the city upon which his name had been called (the city uniquely belonging to him because of being the location of his temple) that YHWH determined to start bringing “evil” or calamity. Therefore, no possibility existed that the other nations or peoples would remain free from punishment for their corrupt and unjust actions. YHWH’s message conveyed through Jeremiah was, “You will not go unpunished [by no means (literally, not not) will you be cleansed by cleansing (LXX)], for I am calling a sword against all the inhabitants of the earth” (all the people residing in the lands to whom the words of judgment applied and who would become victims of warfare [all the ones dwelling on the earth (LXX)]). (25:29 [32:29, LXX])
Jeremiah, when prophesying, was to proclaim “all these words” YHWH had made known to him. He was told to say, “YHWH from on high will roar and utter his voice from his holy habitation. Roaring, he will roar against his pasture. He will respond [with] a shout like those treading [grapes] against all the inhabitants of the earth” (all those dwelling in the lands to whom the prophetic words applied). From his exalted heavenly abode, YHWH would roar like a lion establishing possession of his pasture or territory. In this context, this “pasture” included all the lands that would be affected by the outpouring of his wrath. The shout of persons treading grapes could be heard from far away. In this case, the loud shout appears to represent YHWH’s announcement that he was about to express his wrath. (25:30 [32:30, LXX]; see the Notes section.)
“From the extremity [or a distant part] of the earth,” a “roar,” uproar, crash, or din would come. This apparently would be the loud sound of battle. It was certain to come, for YHWH had a judicial case against the nations. He determined to enter into “judgment with all flesh” (or the peoples of all the nations that were the objects of his wrath on account of their unjust and corrupt deeds) and to deliver the wicked (“impious ones” [LXX]) “to the sword.” (25:31 [32:31, LXX])
The military conquest that “YHWH of hosts” (the God with hosts of angels in his service) would permit the various nations to experience would cause widespread devastation and the loss of many lives. He is quoted as saying, “Look, evil [or calamity] is going forth from nation to nation,” with ruin coming upon one nation after another. From the most distant parts of the earth, a “great tempest” would be stirring. This indicated that a destructive force like that of a devastating storm was about to be unleashed against the nations. (25:32 [32:32, LXX])
YHWH purposed to use military forces to carry out his punitive judgment. Therefore, those who would perish are designated as those slain by him. On the “day” or at the time of judgment, the slain would be everywhere the sword of warfare reached, “from one end of the earth to the other end of the earth.” The dead would not be lamented. Their corpses would not be collected for burial. The dead bodies would remain on the surface of the ground like manure used for fertilizer. (25:33 [32:33, LXX])
The “shepherds” were the kings or rulers who would “wail” or “howl” and “cry out” on account of the calamity they would be facing. They appear also to be designated as “nobles [or majestic ones] of the flock” or of their subjects. In their distress, they would “wallow,” probably rolling about in ashes. (Compare Jeremiah 6:26 and Ezekiel 27:30.) Their “days” or time for “slaughter” had come (literally, been fulfilled), also their time for being scattered before attacking military forces or for being dispersed as captives taken into exile. The shepherds, kings, rulers, or nobles would fall like a choice vessel and be shattered. (25:34 [32:34, LXX]; see the Notes section.) For the shepherds or rulers, any possibility of flight to safety would “perish” or be cut off. There would be no avenue of escape or deliverance for the “nobles of the flock” (“rams of the sheep” [LXX]). (25:35 [32:35, LXX])
Previously (in verse 34), the shepherds were called upon to wail or howl and to cry out. In this verse, the cry of the shepherds and the wail of the “nobles of the flock” (“rams of the sheep” [LXX]) are portrayed as being heard, “for YHWH is despoiling their pasture.” The “pasture” may refer to the land and its inhabitants, the realm over which the shepherds, nobles, or kings ruled. (25:36 [32:36, LXX]) “Peaceful dwelling places” (or pastures), where the inhabitants had enjoyed security, are depicted as silent or lifeless. This would be because the people had incurred YHWH’s wrath with their evil practices. (25:37 [32:37, LXX])
YHWH appears to be represented as the one launching the attack, acting “like a lion” that has “left his lair.” As a result, the land of the shepherds (literally, “their land”) has been made a waste (“untrodden” [LXX]). According to the Masoretic Text, this development is attributed to the “burning of the oppressing” and YHWH’s “burning anger.” The Septuagint indicates the cause for the devastation of the land to be the “great sword.” Also in numerous Hebrew manuscripts, the word for “sword” appears. Modern translations vary in their renderings. “Their land has become a waste because of the cruel sword, and because of his fierce anger.” (NRSV) “Their land is made desolate by the sweeping sword, by the burning wrath of the LORD.” (NAB) “Their land will become desolate because of the sword of the oppressor and because of the LORD’s fierce anger.” (NIV) “The land has become a desolation, because of the oppressive wrath, because of His fierce anger.” (Tanakh [JPS, 1985 edition]) “Their country is a wasteland now, owing to the devastating fury, owing to his furious anger.” (NJB) (25:38 [32:38, LXX])
Notes
In verse 1, the Septuagint includes no reference to the first year of Babylonian king Nebuchadnezzar.
The Septuagint rendering of verse 2 does not mention “Jeremiah the prophet.”
The Septuagint wording of verse 7 is shorter than that of the Hebrew text. “And you did not hear [listen to or obey] me.”
In verse 10, the Septuagint rendering “aroma of perfume” may have arisen when the Greek word mýlou (the genitive form for the noun meaning “mill”) was misread as mýrou (the genitive form for the noun meaning “perfume” or fragrant ointment).
After verse 13, the text of the Septuagint no longer corresponds to that of the extant Hebrew text. The arrangement of the text is not the same until the concluding section of the book of Jeremiah, the words of chapter 52. Rahlfs’ printed text of the Septuagint includes wording from verse 13 as the introductory verse of chapter 32 (“What Jeremiah prophesied regarding all the nations”). These words, however, are not included in fourth-century Codex Vaticanus and Codex Sinaiticus, suggesting that they are not original. Rahlfs’ printed text continues with verse 15 of chapter 32, and ends the chapter with verse 38. The wording basically corresponds to that of the Hebrew text of chapter 25, verses 15 through 38.
Verse 14 of the Septuagint contains some wording that parallels the reading of verse 34 of chapter 49 in the Hebrew text. “What Jeremiah prophesied regarding the nations [or peoples] of Ailam [Elam].” The Septuagint rendering of the words of verses 15-19 basically corresponds to the Hebrew text of verses 35 through 39 in chapter 49. Rahlfs’ printed text of the Septuagint includes as verse 20 words that correspond to those of verse 34 of chapter 49 in the Hebrew text.
In verse 20 of chapter 32, which corresponds to verse 20 of chapter 25 of the Hebrew text, the Septuagint does not include any corresponding reference to “all the kings of the land of Uz.”
In the verse that contains the rendering of verse 24 in the Hebrew text, the Septuagint does not include a corresponding phrase for “all the kings of Arabia” and makes no mention of “kings.”
In verse 30 of chapter 32 in the Septuagint, the rendering differs somewhat from the Hebrew text. “And you [Jeremiah] shall prophesy these words against them and say, The Lord will utter [a message] from on high, from his holy place he will give [or lift] his voice. He will utter a word against his place. And like grape gatherers, they will answer, Aided! And upon the ones dwelling on the earth destruction has come.” The expression aided is a transliteration of the Hebrew word that designates a joyous shout.
In verse 34, the corresponding rendering of the Hebrew text in chapter 32 of the Septuagint differs in wording but not in basic meaning. “Shout, you shepherds, and cry out. And lament [or beat yourselves upon your chests], you rams of the sheep, for your days for slaughter have been fulfilled, and you will fall like choice rams.”
At the start of the reign of “Jehoiakim the son of Josiah, the king of Judah, Jeremiah received a “word” or message from YHWH. (26:1 [33:1, LXX]) This message directed him to “stand in the courtyard of the house [or temple] of YHWH” and to speak to the people (“all the Judeans” [LXX]) who came from “all the cities of Judah” to bow down in worship. The words Jeremiah was to proclaim were the ones YHWH had commanded him to speak. He was not to “hold back” or take away a word, not weakening the full force of the message in any respect. (26:2 [33:2, LXX]) The message was one that provided the people with an opportunity to repent. YHWH is quoted as telling Jeremiah, “Possibly they will listen and each one turn from his evil way and I will repent of the evil that I purposed to do to them because of the evil of their doings.” If they ceased to conduct themselves in ways that incurred his anger, YHWH would not bring the “evil,” calamity, or punishment that he had threatened to bring upon them. He would “repent,” changing his position toward them in view of their changed condition. (26:3 [33:3, LXX])
The people could prove that they were listening to YHWH by conducting themselves according to the law he had given to them. If they did not listen to him in this way (26:4 [33:4, LXX]) and refused to listen to the words of his “servants the prophets,” whom he sent to them and who rose early to proclaim his words (26:5 [33:5, LXX]), he would make the temple “like Shiloh,” abandoning it as his representative place of dwelling just as he did when the ark of the covenant was removed from the sanctuary at Shiloh, never to be returned there. YHWH also would make Jerusalem a “curse to all the nations of the earth.” This indicated that Jerusalem would be destroyed and that people who came to know what had happened to the city would use the name Jerusalem as a swearword when expressing a malediction. (26:6 [33:6, LXX])
The priests, prophets (false prophets (LXX)], and all the people in the temple courtyard heard the words Jeremiah spoke. (26:7 [33:7, LXX]) After Jeremiah finished speaking all that “YHWH had commanded” him “to speak to all the people,” the priests, prophets (“false prophets” [LXX]), and “all the people laid hold of him” and said, “You will certainly die [literally, dying you will die].” In this context, “all the people” probably were the people who sided with the priests and false prophets in their hostile action. That the priests and false prophets were primarily responsible for wanting to have Jeremiah put to death is evident from verse 16. (26:8 [33:8, LXX])
“Why,” Jeremiah was asked, “have you prophesied in the name of YHWH” that “this house [temple] will be like Shiloh [an abandoned sanctuary site] and that “this city [Jerusalem] will be desolate without inhabitant?” The question suggests that the questioners did not believe that Jeremiah proclaimed the word of YHWH and that this enraged them. According to the Septuagint rendering, Jeremiah merited death because he had prophesied “in the name of the Lord” that the temple “will be like Selo [Shiloh]” and that “this city” (Jerusalem) will be empty of inhabitants. “All the people gathered about Jeremiah” in the temple precincts. This apparently was an assembling of the people who opposed him. (26:9 [33:9, LXX])
A report appears to have reached the “princes [rulers (LXX)] of Judah” (members of the royal household or high officials) about what Jeremiah had said. They “came up” from the lower elevation of the “house [or palace] of the king” to the higher elevation of the “house [or temple] of YHWH.” They seated themselves at the “entrance of the new gate of YHWH” or the “new gate” of the house or temple of YHWH. The “new gate” may have been the same as the upper gate that Judean king Jotham built. (26:10 [33:10, LXX]; see 2 Kings 15:32, 35; 2 Chronicles 27:3.) Then the “priests and the prophets [false prophets (LXX)] said to the princes (“rulers” [LXX]) and all the people there, “A judgment of death to this man [Jeremiah], for he has prophesied against this city as you have heard with your [own] ears.” (26:11 [33:11, LXX])
Directing his words to “all the princes” (“ the rulers” [LXX]) and “all the people” there, Jeremiah responded, “YHWH sent me to prophesy against this house [or temple] and this city [Jerusalem] all the words you have heard.” (26:12 [33:12, LXX]) He urged all who heard his words to “make good” their “ways and doings,” changing their conduct to conform to what YHWH required of them and dealing in a just and honest manner, and to “hear,” listen to, or obey the “voice of YHWH [their] God.” This would have included their obeying everything he had made known through his prophets. If they did so, they would cease to be the people against whom punishment was threatened. YHWH would “repent of the evil” or calamity he had pronounced against them. His position toward them would correspond to their ceasing to be a people who acted contrary to his commands and who merited severe punishment. (26:13 [33:13, LXX])
Regarding himself, Jeremiah said, “Look, I am in your hand [hands (LXX)]” or power. “Do to me [what is] good [advantageous (LXX)] and right in your eyes [better for you (LXX)].” With these words , he made them personally responsible for their action toward him. (26:14 [33:14, LXX]) Jeremiah, however, warned them that, if they killed him, they should know for a certainty (literally, “knowing you will know”) that they were bringing “innocent blood” upon themselves, Jerusalem, and the city’s inhabitants. This was because, “in truth” or undeniably, YHWH had sent him to speak in their “ears” or directly in their hearing “all these words” that he had commanded him to proclaim. (26:15 [33:15, LXX])
After Jeremiah had finished speaking, the “princes” (“rulers” [LXX]) and “all the people” (apparently all the people who took his words seriously) said to the priests and the prophets (“false prophets” [LXX]) that he did not merit death, for he had spoken to them “in the name of YHWH” their God or as a prophet who directly represented him. (26:16 [33:16, LXX])
Men from among the “elders of the land” (respected men of advanced age who were then in the temple precincts) stood up and began to speak to all the assembled people. (26:17 [33:17, LXX]) They called attention to the much earlier prophetic activity of Micah of Moresheth (a town that has been linked to Tell- el-Judeideh [Tel Goded], some 22 miles [c. 35 kilometers] southwest of Jerusalem) in the “days” or the time of “Hezekiah the king of Judah.” To “all the people of Judah” or in the realm of the kingdom of Judah, Micah had proclaimed, “Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX])], Zion will be plowed like a field, and Jerusalem will become piles of ruins, and the mountain of the house [the temple] will become like the high places of a forest.” The words regarding the “mountain of the house” may mean that the temple site would come to resemble nearly treeless areas above the dense forest covering the side of a mountain. The Septuagint refers to a “grove of a thicket” or a grove of small trees. Translators have variously interpreted the words “high places of a forest” to mean a height covered with “thorns” (CEV) or “overgrown with thickets” (NIV), “rough heath” (REB), “a forest ridge” (NAB), “a wooded height” (NRSV), and “a shrine in the woods.” (Tanakh [JPS, 1985 edition]) (26:18 [33:18, LXX])
The elders raised rhetorical questions. “Did Hezekiah the king of Judah and all [the people] of Judah kill him? Did he [Hezekiah] not fear YHWH and entreat the favor of YHWH [literally, mollify the face of YHWH]?” Hezekiah and his subjects heeded the words of the prophet Micah, “and YHWH repented of the evil [or calamity] that he had pronounced against them,” not bringing it upon them because they had repented. Drawing the vital lesson from this historical example, the elders concluded, “We are about to bring great evil [or a great calamity] upon ourselves [literally, our souls]” (if they killed Jeremiah). (26:19 [33:19, LXX])
With “words like those” Jeremiah had proclaimed when prophesying, so also in the “name of YHWH” or as representing YHWH as his prophet, Urijah (Uriah) the son of Shemaiah from Kiriath-jearim (a city commonly identified with a site about eight miles (c. 13 kilometers) west of Jerusalem) prophesied against Jerusalem and against the “land” (the realm of the kingdom of Judah). (26:20 [33:20, LXX]) King Jehoiakim, all his warriors, and “all the princes” (members of the royal household or high officials [“rulers” (LXX)] heard the words of Urijah (Uriah), and the king wanted to kill him. When Urijah (Uriah) heard about the murderous intent, he became afraid and fled, making his escape to Egypt. (26:21 [33:21, LXX]) According to the Septuagint, Jehoiakim “sent men to Egypt.” The Hebrew text is more specific in naming Elnathan the son of Achbor as one of the men sent to Egypt with other men. Elnathan may have been the father of Nehushta (2 Kings 24:8), the mother of Jehoiakim’s son Jehoiachin. (26:22 [33:22, LXX]) Elnathan and the men with him apprehended Urijah (Uriah) and brought him back from Egypt to King Jehoiakim. Urijah (Uriah) was then slain with a sword and his corpse cast into the “burial place of the sons of the people [his people (LXX)]” or the graveyard of the common people. The incident involving Urijah (Uriah) indicated the seriousness of the threat to Jeremiah’s life. (26:23 [33:23, LXX])
The “hand [or strong support] of Ahikam the son of Shaphan was with Jeremiah,” preventing his being given into the “hand [or power] of the people” to have him killed. During the reign of Jehoiakim’s father Josiah, Shaphan served as the royal secretary, and he and his son and three other men were sent to the prophetess Huldah to inquire of YHWH regarding the judgments recorded in the recently discovered scroll that contained the law. (2 Kings 22:12-14; 2 Chronicles 34:20-22) This suggests that Ahikam occupied a prominent position in the kingdom of Judah and used his influence to uphold justice. (26:24 [33:24, LXX])
According to the Masoretic Text, the “word” or message from YHWH came to Jeremiah “in the beginning of the reign of Jehoiakim the son of Josiah, the king of Judah.” Verses 3 and 12, however, indicate that the king was Zedekiah, not Jehoiakim. The Septuagint does not include these words, and a few Hebrew manuscripts read Zedekiah. (27:1)
YHWH instructed Jeremiah to make “bands and yoke bars ” and to “put them on [his] neck.” It appears that Jeremiah was to place one yoke on his neck and to fasten it with the bands. (27:2 [34:2, LXX]) The other bands and yokes he was to send (literally, “send them”) to the king of Edom (Idumea [LXX]), the king of Moab, the king of the Ammonites (“the sons of Ammon”), the king of Tyre, and the king of Sidon “by the hand” or means of the messengers who had “come to Jerusalem to Zedekiah the king of Judah.” The mission of the messengers appears to have been the formation of an alliance with Zedekiah against the king of Babylon. Numerous modern translations render the text according to an emendation that does not represent the words of verses 2 and 3 as indicating that Jeremiah made bands and yoke bars for the kings who had sent their messengers or envoys. “Take the cords and crossbars of a yoke and put them on your neck. Then send to the kings of Edom, Moab, Ammon, Tyre, and Sidon by their envoys.” (REB) “Make a wooden yoke with leather straps, and place it on your neck. Then send a message to the kings of Edom, Moab, Ammom, Tyre, and Sidon.” (CEV) “Make a yoke out of straps and crossbars and put it on your neck. Then send word to the kings of Edom, Moab, Ammon, Tyre and Sidon through the envoys who have come to Jerusalem to Zedekiah king of Judah.” (NIV) (27:3 [34:3, LXX])
To their “masters” or kings, the messengers were instructed to give a charge, with the following content: “Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX])], the God of Israel, This is what you should say to your masters [27:4 (34:4, LXX)], I [YHWH] have made the earth, with man [the earthling (a collective singular)] and beast [a collective singular] that are on the surface of the earth, by my great power and my outstretched arm, and I give it [the earth (extensive land area over which to exercise dominion)] to whomever it seems right in my eyes.” As the Creator, YHWH has full control over his creation and can do with any part of it whatever suits his purpose. (27:5 [34:5, LXX]) At that time, he had given all the lands of the kings who had sent messengers to Zedekiah “into the hand [or power] of Nebuchadnezzar the king of Babylon,” his “servant, and also the beast [a collective singular] of the field,” he had given to Nebuchadnezzar “to serve him.” This indicates that YHWH had granted Nebuchadnezzar full control over all these lands, including the animals that had their habitat there. YHWH is quoted as calling Nebuchadnezzar “my servant.” This was because he used this monarch as his instrument for executing punitive judgment on nations and peoples. (27:6 [34:6, LXX]; see the Notes section.) Therefore, the people who resided in the respective lands and their kings needed to submit to the rule of Nebuchadnezzar, a dominion that would continue after the end of his own reign. The words of the charge continued, “And all the nations shall serve him and his son and his grandson [literally, son of his son] until the coming of the time [for judgment] of his own land. And many nations and great kings will make him [the then-reigning monarch] their slave,” depriving him of his lofty position as king. (27:7; see the Notes section.)
Regarding any nation or kingdom that would refuse to “serve” or submit to “Nebuchadnezzar the king of Babylon” and resist putting “its neck under the yoke of the king of Babylon,” YHWH decreed, “With sword, and with famine, and with pestilence, I will visit [or give attention to] that nation … until I have brought it to an end by his hand” or power. The people of any rebellious nation would face warfare, the accompanying food shortage from siege and conquest, and the spread of infectious disease from lack of potable water and from unsanitary conditions. (27:8 [34:8, LXX])
The kings of the various nations and their subjects were urged not to listen to their prophets (“false prophets” [LXX]), diviners, “dreams” (related to them [“dreamers” (LXX)]), soothsayers, and sorcerers. All these sources conveyed the same message, “You will not serve the king of Babylon.” In the Septuagint, there are two words for “not,” and the quotation may be rendered emphatically, “You will by no means work for the king of Babylon.” (27:9 [34:9, LXX]) Those who were proclaiming this message to the people were prophesying “falsehood” (“lies” [LXX]). If the people heeded their words, they would end up being removed or exiled far from their land. YHWH is quoted as telling them, “I will drive you out, and you will perish.” (27:10 [34:10, LXX]) His promise to any nation that brought “its neck under the yoke of the king of Babylon” and served him was, “I will leave it on its own land.” The people would then continue to “cultivate it and reside in it.” According to the Septuagint rendering, the nation would work for the king of Babylon and reside in its own land. (27:11 [34:11, LXX])
“According to all these words” or in like manner, Jeremiah spoke to Zedekiah the king of Judah, saying to him, “Bring your necks under the yoke of the king of Babylon and serve him and his people, and live.” (27:12 [34:12, (LXX)]; see the Notes section.) “Why will you and your people die by sword, by famine, and by pestilence, as YHWH has spoken about any nation that will not serve the king of Babylon?” To disregard the word of YHWH would mean coming under attack, suffering from food shortage on account of siege and conquest, or dying from infectious disease that spread in the confined space and unsanitary conditions of cities under siege. (27:13; see the Notes section.) Jeremiah continued, “Do not listen to the words of the prophets who are saying to you, ‘You shall not serve the king of Babylon,’ for falsehood they are prophesying to you.” (27:14 [34:14, LXX]; see the Notes section.) YHWH had not sent these prophets, and they were prophesying falsehood in his name or as men claiming to represent him. Their prophesying would result in punitive action from YHWH. He would use the Babylonian forces under the command of Nebuchadnezzar to drive the people out of their own land, and they and the prophets who were proclaiming lies would perish. (27:15 [34:15, LXX[)
To the priests and all the people whom he could reach with the message YHWH had revealed to him, Jeremiah said, “Thus says YHWH, Do not listen to the words of your prophets who are prophesying to you, saying, Look, the vessels of the house [temple] of YHWH will be brought back from Babylon shortly now.” “They are prophesying falsehood to you.” These vessels had been taken to Babylon at the time King Jehoiachin, members of the royal household, princes or high officials, warriors, and skilled workers were taken as captives into exile (2 Kings 24:11-16), and many years would pass before the sacred vessels were returned to Jerusalem. (27:16 [34:16, LXX]) Jeremiah urged the priests and the people not to listen to the prophets but to serve, or remain subject to, the king of Babylon and thus be able to continue to live. Rebellion against the king of Babylon would lead to disaster, as Jeremiah pointed out with a rhetorical question, “Why should this city [Jerusalem] become a desolation?” (27:17 [34:17, LXX]; see the Notes section.) If the prophets who were relating a message that was the very opposite of the one Jeremiah proclaimed truly were prophets and the “word of YHWH” was “with them,” they should then petition “YHWH of hosts” (the God with hosts of angels in his service) that the precious vessels still remaining “in the house [temple] of YHWH,” in the “house” or palace of the “king of Judah,” and in Jerusalem would not be taken to Babylon. According to the Septuagint, these prophets should “meet” or confront Jeremiah (literally, “meet me”). (27:18 [34:18, LXX])
Regarding the “pillars” or columns (the large copper or bronze columns, Jachin and Boaz, at the entrance of the temple [1 Kings 7:15-22]), the “sea” (the large copper or bronze basin that contained water used for cleansing [1 Kings 7:23-26]), the “stands” (the ten movable copper or bronze stands on each of which a copper or bronze basin was placed [1 Kings 17:27-38]) and the precious vessels or utensils that still remained in Jerusalem, “YHWH of hosts” (the God with hosts of angels in his service) declared (27:19 [34:19, LXX]; see the Notes section) that they would be taken to Babylon. The remaining vessels are identified as the ones that Nebuchadnezzar the king of Babylon “did not take away when he took Jeconiah [Jehoiachin] the son of Jehoiakim, the king of Judah, from Jerusalem to Babylon,” along with “all the nobles of Judah and Jerusalem.” (27:20 [34:20, LXX]; see the Notes section.) “YHWH of hosts, the God of Israel,” said that the vessels remaining “in the house of YHWH and in the house of the king of Judah and in Jerusalem” (27:21) would be taken to Babylon and “remain there until the day” or the time he would direct his attention to them. YHWH would then bring them up from Babylon (or have them transported from there) back to Jerusalem. (27:22 [34:22, LXX]; see the Notes section.)
Notes
In verse 6 of chapter 34 in the Septuagint, the expression “my servant” is not included. It says, “I have given the earth to Nebuchadnezzar the king of Babylon to serve him and the beasts of the field to work for him.”
There are no corresponding words in the Septuagint for the Hebrew text of verse 7. The reference to “son” and “grandson” (or “son of his son”) may simply be a way of indicating that Babylonian dominance would not end with King Nebuchadnezzar. Historically, the dynasty included more than two other kings and men who were not direct descendants of Nebuchadnezzar.
In the Septuagint, the words of verse 12 are followed by those of verse 14 of chapter 34. The rendering is, “And to Zedekiah the king of Judah I spoke according to all these words, saying, Bring your neck, and work for the king of Babylon, for they are prophesying corrupt things to you.” There are no corresponding words for the Hebrew text of verse 13.
Verse 17 of chapter 34 in the Septuagint says, “I did not send them,” indicating that YHWH did not send the prophets who were prophesying corrupt things to the people. In Rahlfs’ printed text of the Septuagint, these words are part of verse 16, and there is no text for verse 17.
The wording of verses 19, 20 and 22 of chapter 34 in the Septuagint is shorter than that of the Hebrew text. There is no corresponding rendering for the Hebrew text of verse 21. The Septuagint says, “For thus says the Lord, And [a portion] of the remaining vessels [34:19] that the king of Babylon did not take when he exiled Jechonias from Jerusalem [34:20] will enter into Babylon, says the Lord.” (34:22)
“Hananiah the son of Azzur,” a prophet from the Benjamite city of Gibeon (identified with a site about six miles [c. 9.5 kilometers] north of Jerusalem) prophesied at the beginning of the reign of Zedekiah. At the “house of YHWH” or in the temple precincts, he (the “false prophet” [LXX]) spoke to Jeremiah “before the eyes” or in the presence of the “priests and all the people” who were there. It was then the fourth year of Zedekiah’s rule, and the fifth month (mid-July to mid-August) of that year, or about seven years before the Babylonians destroyed Jerusalem in the eleventh year of Zedekiah’s reign (commonly dated as having taken place in 586/587 BCE). (28:1 [35:1, LXX]) The words of Hananiah contradicted the prophesying of Jeremiah. He declared, “Thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel, I have broken the yoke of the king of Babylon.” (28:2 [35:2, LXX]) “Within two years of days [or two complete years], I will bring back to this place [Jerusalem] all the vessels of the house [or temple] of YHWH that Nebuchadnezzar the king of Babylon took from this place and brought to Babylon.” (28:3 [35:3, LXX]) “And Jeconiah [Jehoiachin] the son of Jehoiakim, the king of Judah, and all the exiles from Judah who went to Babylon I will bring back to this place [Jerusalem], says YHWH, for I will break the yoke of the king of Babylon.” (28:4 [35:4, LXX])
With apparent irony, Jeremiah responded to Hananiah the prophet “before the eyes” or in the presence of the “priests and before the eyes of all the people who were standing in the house of YHWH” or in the temple precincts [28:5 [35:5, LXX]; see the Notes section), and said, “Amen [so be it]! May YHWH do so. May YHWH make your words that you have prophesied come true, bringing back from Babylon to this place the vessels of the house [or temple] of YHWH and all the exiles.” (28:6 [35:6, LXX]) “But hear now this word [or message] that I speak in your ears [or your hearing] and in the ears of all the people” (the people who were there in the temple precincts). (28:7 [35:7, LXX])
Jeremiah pointed out that long before his time and that of his contemporaries prophets prophesied against “many lands and great kingdoms, of war and of evil [famine, according to many Hebrew manuscripts] and of pestilence.” Their prophetic words indicated the these lands and kingdoms would face wars of conquest and the accompanying calamities, including infectious disease. The Septuagint mentions only “war.” (28:8 [35:8, LXX])
Jeremiah explained that, when the “prophet prophesies of peace,” not military invasion and conquest, and his “word” or message comes true, that prophet becomes known as one whom YHWH had sent (“in faithfulness” [LXX] or for a certainty). (28:9 [35:9, LXX]) “Hananiah the prophet [before the eyes of all the people (LXX) or in the sight or presence of all the people there] then took the yoke bar [collars or bonds (LXX)] from off the neck of Jeremiah the prophet and broke it [them (LXX)].” (28:10 [35:10, LXX]) “And before the eyes of all the people” or in their sight or presence, Hananiah said, “Thus says YHWH, Even so will I break the yoke of Nebuchadnezzar the king of Babylon within two years of days [or twocomplete years] from off the neck of all the nations” (the ones that were then subject to him). Thereafter “Jeremiah the prophet went on his way.” (28:11 [35:11, LXX])
“After Hananiah the prophet had broken the yoke bar [collars or bonds (LXX)] from off the neck of Jeremiah the prophet,” the “word” or message from YHWH revealed what would happen to Hananiah (28:12 [35:12, LXX]) “Go [Jeremiah] and tell Hananiah, saying, Thus says YHWH, Wooden yoke bars [collars or bonds (LXX)] you have broken and you will make [I (the Lord) will make (LXX)] bars [collars or bonds (LXX)] of iron instead.” This suggested that the servitude to King Nebuchadnezzar would be even harsher than it had been. (28:13 [35:13, LXX]) “For thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel, An iron yoke I have put upon the neck of all these nations [against whom punitive judgment had been expressed].” That yoke meant that they would be in servitude to the king of Babylon. They would have to serve (or be subject to) him, and even the “beasts of the field” would be given to him. The fact that YHWH would give Nebuchadnezzar the wild animals indicated that the monarch’s absolute control would be over everything in his domain. (28:1 [35:14, LXX]; see the Notes section.) Jeremiah the prophet reproved the prophet Hananiah, telling him that YHWH had not sent him and that he had been guilty of making the people trust in a falsehood. (28:15 [35:15, LXX]) He then announced YHWH’s judgment. “Therefore, thus says YHWH, Look, I will remove you from the face of the ground,” making you cease to reside on the land. “This year you will die, for you have spoken rebellion against YHWH.” (28:16 [35:16, LXX]) That very year, “in the seventh month” (mid-September to mid-October), Hananiah the prophet died. (28:17 [35:17, LXX])
Notes
In verse 5 of chapter 35, the Septuagint refers to the people first and then the priests as the ones “standing in the house of the Lord.”
The Septuagint begins verse 14 of chapter 35 with the words, “For thus said the Lord.” It contains no reference to beasts or wild animals.
“Jeremiah the prophet” wrote a “letter” and sent it from Jerusalem to the remnant of (or surviving) “elders of the exiles,” the priests, the prophets (“false prophets” [LXX]), and “all the [rest] of the people” whom Nebuchadnezzar had taken as captives from Jerusalem to Babylon. (29:1 [36:1, LXX])) This was after King Jeconiah (Jehoiachin), the queen mother (Nehushta [2 Kings 24:8]), the “eunuchs” (or court officials), the “princes [or high officials] of Judah and Jerusalem” (“every noble” or free person [LXX] “and prisoner”), craftsmen, and metal workers had left Jerusalem as captives. A cuneiform inscription (British Museum 21946) refers to this event. “The seventh year [of Nebuchadnezzar’s reign]: In the month Kislev [mid-November to mid-December] the king of Akkad mustered his army and marched to Hattu. He encamped against the city of Judah [Jerusalem] and on the second day of the month Adar [mid-February to mid-March] he captured the city and seized the king [Jehoiachin]. A king of his own choice [Zedekiah] he appointed in the city.” The commonly accepted date for this campaign against Jerusalem is 597 BCE. (29:2 [36:2, LXX])
The letter was sent “by the hand of” (or entrusted for delivery to) “Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah the king of Judah sent to Nebuchadnezzar the king of Babylon.” In the biblical account, the reason for their being sent is not disclosed. (29:3 [36:3, LXX]) The letter that Jeremiah sent had the following content: “Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX])], the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon.” The sending into exile is attributed to YHWH, for he permitted it to occur, and it served his purpose to punish his disobedient people. (29:4 [36:4, LXX]) Regarding what the exiles should do, the message from YHWH was, “Build houses and occupy [them], and plant gardens and eat their produce.” (29:5 [36:5, LXX]) “Take wives, and father sons and daughters, and take wives for your sons, and give your daughters to men [in marriage], that they may bear sons and daughters and multiply there, and do not decrease.” (29:6 [36:6, LXX]) “And seek the peace [or welfare] of the city [Babylon (the land [LXX])] where I have sent you into exile, and pray on its behalf to YHWH [on their (the people’s) behalf to the Lord (LXX)], for in its peace [or welfare] there will be your peace [or welfare].” (29:7 [36:7, LXX])
“For thus says YHWH of hosts [the Lord (LXX)], the God of Israel, Do not let your prophets [false prophets (LXX)] who are among you and your diviners deceive you, and do not listen to your dreams that you are dreaming [probably meaning the interpretations of the dreams as pointing to a favorable outcome].” (29:8 [36:8, LXX]) “For it is in falsehood [corrupt things (LXX)] they [the false prophets] are prophesying to you in my name [claiming to represent me]. I did not send them, says YHWH.” (29:9 [36:9, LXX]) “For thus says YHWH when seventy years are completed [about to be completed (LXX)] for Babylon [apparently the some seventy years of Babylonian dominance that began with the defeat of the Egyptians in the battle at Carchemish], I will visit you [grant you my favorable attention], and I will fulfill my good word [or promise] and bring you [your people (LXX)] back to this place [Jerusalem].” (29:10 [36:10, LXX]) “For I know the thoughts that I have for you, says YHWH, thoughts of peace [for your welfare] and not for evil [or calamity], to give you a future and a hope [for a favorable outcome]” or, according to the Septuagint, “and not to give you these evils” or calamities that they had previously experienced. (29:11 [36:11, LXX]) “And you will call upon me and come [to me, apparently as a repentant people], and pray to me, and I will hear you [respond favorably to you].” (“And you should pray to me, and I will hear you.” [LXX]) “You will seek me and find [me], for you will seek me with all your heart” (sincerely wanting my approval). (29:13 [36:13, LXX]) “And I will be found by you [as having my favorable recognition], says YHWH, and I will restore your captivity [or your body of captives] and gather you from all the nations and all the places to which I have driven you, says YHWH, and I will bring you back to the place from which I sent you into exile.” (“And I will appear to you” or show myself to you. [LXX]) (29:14 [36:14, LXX])
“For you have said, YHWH has raised up prophets for us in Babylon.” In reality, they were not prophets whom YHWH commissioned, but they were proclaimers of falsehood. (29:15 [36:15, LXX]) At this point, the Septuagint omits the text in verses 16 through 20, and makes a direct link to the false prophets “Achiab [Ahab] and Sedekias [Zedekiah]. (36:21, LXX]) The Masoretic Text continues the wording of the letter in a manner that does not relate to these prophets. “For thus says YHWH regarding the king sitting on the throne of David and regarding all the people residing in this city [Jerusalem], your brothers [or kinsmen] who did not go out with you into exile.” (29:16) “Thus says YHWH of hosts [the God with hosts of angels in his service], Look, I am sending upon them the sword, the famine, and the pestilence, and I will make them like the rotten figs that cannot be eaten” because they are so bad. (29:17) “And I will pursue them with sword, with famine, and with pestilence, and I will make them a horror to all the kingdoms of the earth, to be a curse and a terror and a hissing and a reproach among all the nations to which I have driven them.” The sword of warfare would be wielded against them, and the people would experience the accompanying lack of food and fall victim to infectious disease on account of the conditions brought about by siege and conquest. Any survivors would become objects of derision and reproach wherever they might come to be. (29:18) This would happen because they did not heed “my words, says YHWH, [the words] which I sent to them by my servants the prophets, rising early and sending [or repeatedly sending], and you did not listen, says YHWH.” (29:19)
The Hebrew text of the letter is directed specifically to the exiles and then focuses attention on their false prophets. “And hear the word of YHWH, all you exiles whom I have sent away from Jerusalem to Babylon.” (29:20) “Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX]), the God of Israel, regarding Ahab the son of Koliah and Zedekiah the son of Maaseiah [regarding Achiab and regarding Zedekias (LXX)] who are prophesying falsehood to you in my name [as representing me]. Look, I am giving them into the hand of Nebuchadnezzar the king of Babylon, and he will slay them before your eyes.” (29:21 [36:21, LXX]) “And a curse will be taken up of them [because of their fate] by all the exiles from Judah in Babylon, saying, ‘May YHWH make you like Zedekiah and Ahab whom the king of Babylon roasted in the fire [29:22 (36:22, LXX)],’ for they have committed folly [lawlessness (LXX)] in Israel, and they have engaged in adultery with the wives of their fellows, and they have spoken a lying word in my name [as representing me], which I did not command them. And I am the one who knows, and [I am] a witness [apparently to what Zedekiah and Ahab said and did], says YHWH.” (29:23 [36:23, LXX])
Next a message was to be given to “Shemaiah of Nehelam [either the name of a place from which Shemaiah originated or a family designation (the Nelamite [LXX]). (29:24 [36:24, LXX]) “Thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel, You have sent letters in your name [your own authority] to all the people who are in Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests.” (29:25 [36:25, LXX]; see the Notes section.) Shemaiah said the following to the priest Zephaniah: “YHWH has made you priest instead of Jehoiada the priest, to become one having oversight duties in the house [or temple] of YHWH, [including] over every man, maddened [or frenzied] and prophesying, and you [should] put him into the stocks [prison or guard house (LXX)] and the pillory [(a means of) confinement or restraint (LXX)].” (29:26 [36:26, LXX]; see the Notes section.) “Now why have you not rebuked Jeremiah of Anathoth who is prophesying to you?” With his portrayal of Jeremiah as a raving prophet, Shemaiah indicated that he should have been dealt with severely for false prophesying in a frenzied state. (29:27 [36:27, LXX]) “For he [Jeremiah] has sent to us in Babylon, saying, It [apparently the exile] [will be] long. Build houses and reside [in them], and plant gardens and eat their produce.” (29:28 [36:28, LXX])
Instead of rebuking Jeremiah as Shemaiah indicated he should do, Zephaniah the priest read the letter to him (literally, “in the ears [or the hearing] of Jeremiah the prophet”). (29:29 [36:29, LXX]) Thereafter Jeremiah received a “word” or message from YHWH. (29:30 [36:30, LXX]) “Send to all the exiles, saying, Thus says YHWH regarding Shemaiah of Nehelam [the Nelamite (LXX)], Because Shemaiah has prophesied to you [exiles in Babylon], yet I did not send him, and he made you trust in falsehood” (“corrupt things” [LXX]) (29:31 [36:31, LXX]), “therefore, thus says YHWH, Look, I am visiting [punishment on] Shemaiah of Nehelam and upon his seed [or offspring (family [LXX])]. He will not come to have a man residing in the midst of this people, and he will not see the good I will do for my people, says YHWH, for he has spoken rebellion against YHWH,” contradicting his word as Jeremiah faithfully proclaimed it. (29:32 [36:32, LXX])
Notes
According to the Septuagint rendering of verse 25 in chapter 36, God did not send Samaias [Shemaiah] as his prophet. He was to be told, “I did not send you in my name.” These words are followed by what was to be said to Sophonias (Zephaniah) the son of Maasaias (Masseiah), the priest.
The thought expressed in verse 26 of chapter 36 in the Septuagint is basically the same as that of the Hebrew text, but it is not as clear as the Hebrew text in indicating that Samaias (Shemaiah) wrote the words. In the Septuagint, this can be determined from the wording of verse 27.
The Septuagint rendering of verse 32 of chapter 36 is shorter than the Hebrew text. It concludes with the words, “And [there] will not be for him a man in your midst to see the good things, which I will do for you. They will not see [the good things].”
Jeremiah received a “word”or message from YHWH (30:1 [37:1, LXX], the “God of Israel,” instructing him to “write” on a scroll “all the words” that he had spoken to him. (30:2 [37:2, LXX]) YHWH revealed to Jeremiah that “days” (or the time) would come when he would “restore the captivity [fortunes (in numerous modern translations)] of [his] people, Israel and Judah” (or liberate the people of the former ten-tribe kingdom of Israel and the people in the realm of the kingdom of Judah from their captive state in exile), and “bring them back to the land” that he had given to “their fathers” or ancestors, and the restored people would take possession of (have rulership or dominion over (LXX)] the land. (30:3 [37:3, LXX])
“And these [are] the words that YHWH spoke to [or regarding] Israel and to [or regarding] Judah (to or concerning all of his people). (30:4 [37:4, LXX]) According to verse 9, God’s people would serve him and “David their king.” After their return from Babylonian exile to their own land, the people did not have any king from the royal line of David reign over them. Therefore, it appears that the “words of YHWH” relate to a distant future time, with “David their king” designating the Anointed One, the Messiah, or Christ. The “sound of trembling” (“sound of fear” [LXX]) ― or the cry of the people that would accompany their fearful trembling and which cry could be heard at a distance ― the terror, and the absence of peace (or the absence of security and well-being) seemingly describe developments among the people of all the nations when having to face judgment prior to the start of Christ’s rule without the presence of any competing powers. (30:5 [37:5, LXX]; compare Zephaniah 1:14-18; Luke 21:26; 2 Thessalonians 1:6-10.)
The great distress to befall peoples everywhere would be comparable to that of a woman in labor. YHWH is quoted as saying, “Ask now, and see, Can a man give birth? Why then do I see every man with his hands on his loins like a woman in labor, and why have all faces turned pale [probably from fright]?” (30:6 [37:6, LXX]; see the Notes section.)
The “great day” that would be like no other was foretold to bring “distress” on Jacob. If this “day” is associated with the time of the future “David” (verse 9), this would indicate that the reign of the Anointed One, Messiah, or Christ without the existence of any competing dominions would be preceded by a distressing or difficult time for “Jacob.” He, however, as the one who represents all the members of the true Israel or God’s people, would be saved or delivered from the “distress.” This would point to a development that is still future and apparently relates to the deliverance from tribulation referred to in 2 Thessalonians 1:6-10. (30:7 [37:7, LXX])
YHWH promised to break the yoke from off the neck of Jacob and tear the bands that held this yoke in place, freeing his people from affliction and oppression. No longer would they be subjected to the suffering that “strangers,” or those who were hostile to them, inflicted upon them as if they were slaves. According to the Septuagint rendering, they would no longer “work for foreigners.” (30:8 [37:8, LXX]) As a liberated people, “they will serve YHWH [will work for the Lord (LXX)] their God and David their king whom [YHWH] will raise up for them.” This would take place after the promised Anointed One, Messiah, or Christ delivers from distress all those whom he and his God and Father recognize as being in an approved relationship with them. (30:9 [37:9, LXX]; 2 Thessalonians 1:6-10)
The prophetic words apparently apply to the return of God’s people from exile. They are here represented as “Jacob,” their forefather whose name was changed to “Israel” after he had wrestled with an angel. The encouragement directed to YHWH’s servant “Jacob” was for him not to fear, for “Israel” not to be dismayed or terrified. This was because the exile would end. From afar, YHWH would save or deliver “Jacob” or “Israel” and his “seed” or offspring “from the land of their captivity.” “Jacob,” or the people whom he represented, would enjoy “quiet” and be undisturbed, finding themselves in a state of security and well-being. There would be no one who would make the people tremble in fear. (30:10; see the Notes section.)
YHWH promised to be with “Jacob” or with the people who were his descendants. His being with them included his saving or delivering them from exile when he determined to do so. YHWH purposed to bring to their end “all the nations” among whom he had scattered his people, but promised not to bring his people to their end. He determined to discipline them in keeping with “judgment” or according to what was just and needed to accomplish his purpose respecting them. They had sinned grievously and would not be left unpunished. (30:11; see the Notes section.)
At that time, the people found themselves in a broken, crushed, or injured state that was incurable. According to the Septuagint, God “raised up a breakdown” or a fracture. The blow that had been dealt to the people reduced them to a weak or sick condition, for the kingdom of Judah was but a shadow of what it had been in much earlier times. King Nebuchadnezzar had already exiled King Jehoiachin, members of the royal household, prominent ones of the nation, and skilled craftsmen, and considerable wealth had been taken from the realm (first by Pharaoh Nechoh [Necho, Neco] and then by Nebuchadnezzar). Additionally, the moral state of the people proved to be like an incurable wound. (30:12 [37:12, LXX])
In their subservient position to King Nebuchadnezzar, the people had no one who could plead or uphold their cause. There were no cures for the wound with which they had been afflicted, leaving them in a helpless state. No “healing” existed for them. According to the Septuagint, the medical treatment led to pain, and there was no help for the people. (30:13 [37:13, LXX]) All former lovers or allies had “forgotten” them, not being there for them in their time of greatest need. Those former allies did not “search” for them or have any concern for them. YHWH is quoted as saying that he was the one who had struck the people with the “stroke of an enemy,” dealing out “discipline” or punishment to them like that of someone cruel. This was because the “guilt” of the people was “great” and their “sins” were “numerous.” (30:14 [37:14, LXX]; see the Notes section.)
The rhetorical question directed to the people was, “Why do you cry out over your fracture [or broken, crushed, or shattered condition]?” The question suggests that the people felt that what had befallen them was unjustified and that they should have been shielded from suffering. YHWH’s answer to the complaint of the people (the complaint implied in the rhetorical question) was that their “incurable pain” had resulted from their “great guilt,” their “numerous sins.” Therefore, he had punished them (literally, “I have done these things to you”) for their serious wrongdoing. (30:15; see the Notes section.)
Enemy powers that acted like predatory beasts toward YHWH’s people would themselves be “devoured” or come to their end. All the foes of his people would go into captivity. According to the Septuagint, these enemies would eat their own “flesh.” Those who despoiled his people would themselves become spoil for others. As to those who plundered them, YHWH would make them plunder to be seized. (30:16)
YHWH promised his people that he would effect their recuperation and that he would heal the wounds (or blows) that had been inflicted on them. In view of the calamity that the people had experienced, others called Zion (as representing the people) an outcast. They referred to Zion or Jerusalem as not being searched for or not being the object of anyone’s concern or care. The Septuagint does not mention Zion or Jerusalem, but the implication is that Zion or Jerusalem would be called “painful blow” or wound. She was called “dispersed” or “scattered” one. Her foes would say, “She is your prey, for no one is seeking [or searching for] her.” (30:17 [37:17, LXX])
YHWH declared that he would gather the “captivity [fortunes (in numerous modern translations)] of the tens of Jacob” (his people who were in captivity and who formerly were dwelling in “tents” or residences in the land that he had promised to give to their forefather Jacob). For those tabernacles or dwelling places (for Jacob’s “captivity” [LXX]), YHWH would have compassion, not leaving them in a deserted and desolated condition. The “city” (either Jerusalem or all cities collectively) would be “rebuilt on her mound,” and the “citadel,” fortress, or palace complex (or all citadels collectively [“the temple” (LXX)]) would stand as it did formerly (literally, to its judgment [or plan]). (30:18 [37:18, LXX])
Restoration from the desolate condition would occasion expressions of thanksgiving among the people. The Septuagint says that “singers” would come. On account of the joy of the people, the “sound of laughing” would be heard. YHWH promised to cause the number of the people to increase. They would not become few. YHWH would “honor” his people (literally, make them heavy or weighty), and they would not be small or insignificant. (30:19 [37:19, LXX]; see the Notes section.)
The “sons” or descendants of Jacob would come to be as in the former time, apparently when they were numerous, and the “congregation” of Israel would be firmly established or in a secure position. YHWH would “visit,” give attention to, or meet out punishment to all who had oppressed his people. (30:20 [37:20, LXX]; see the Notes section.)
Jacob’s “noble one” and the “ruler” referred to as coming forth from him (the people who descended from Jacob) apparently designate the earlier mentioned “David” (30:9), the Anointed One, Messiah, or Christ. The intimacy with YHWH that he would enjoy is indicated by his being granted the privilege of coming near to him or having ready approach to him. Others would not be able to gain such access. This is emphasized with the question as to who would dare to approach YHWH (literally, “give his heart in pledge to approach me, says YHWH”). (30:21 [37:21, LXX]; see the Notes section.)
The repentant ones of Jacob, true Israelites, would be YHWH’s people. He would acknowledge them as his own, and he would be their God to whom they would be exclusively devoted. (30:22; see the Notes section.)
The introductory word “look” serves to focus attention on what is next said. The implication is that the enemies of God’s people would not be exempt from severe punishment. YHWH’s wrath is represented as going forth like a fierce tempest. This tempest would “whirl [or burst] upon the head of the wicked,” bringing them to their end. According to the Septuagint, the Lord’s “turning [or whirling] anger” would come “upon the impious ones.” (30:23 [37:23, LXX]; see the Notes section.) YHWH’s burning or fierce anger would “not turn back” until he had accomplished his purpose (literally, the “thoughts of his heart”). “In the latter days,” or at a much later time in the future, God’s people would “understand this,” possibly meaning that they would understand all that YHWH had done, including his not holding back in expressing his anger against the wicked. (30:24 [37:24, LXX]; see the Notes section.)
Notes
The Septuagint rendering of the wording of verse 6 in chapter 37 differs somewhat from the Hebrew text of verse 6 in chapter 30. “Ask, and see if a man gave birth, and concerning fear with which they will hold fast to loin and deliverance, for I have seen every man and his hands on his loin [or his waist]. [Their] faces were turned; to jaundice, they have become.”
In the Septuagint, there is no corresponding wording for the Hebrew text of verses 10 and 11. The Hebrew text of verses 10 and 11 is almost the same as that of verse 27 and 28 of chapter 46 and verses 27 and 28 of chapter 26 in the Septuagint.
In verse 14 of chapter 37, the Septuagint rendering differs somewhat from the Hebrew text of verse 14 of chapter 30. “All your friends [or lovers] forgot you. By no means will they ask [or inquire about you], for I struck you a blow of an enemy, [with] severe discipline. Your sins multiplied over all your iniquity [or injustice].”
There is no corresponding wording in the Septuagint for the Hebrew text of verse 15. Certain modern translations include the reference to the “pain,” “wound” or “sore” as part of the rhetorical question, but others do not. “Why do you cry out over your wound, your pain that has no cure?” (NIV) “Why do you protest your punishment — this wound that has no cure?” (NLT) “Why complain of your injury, that your sore cannot be healed?” (REB) “Why do you cry out over your hurt? Your pain is incurable.” (NRSV) “Why cry out about your wound? Your pain is incurable!” (NJB) “Why cry out over your wound? your pain is without relief.” (NAB)
Verse 19 of chapter 37 in the Septuagint contains no reference to being “honored.” The concluding compound sentence that mentions this in the Hebrew text of verse 19 in chapter 30 is omitted in the Septuagint.
In verse 20 of chapter 37, the Septuagint rendering is, “And their sons will enter as formerly, and their testimonies will be upright before my face [or me], and I will visit the ones afflicting them.”
The wording of verse 21 of chapter 37 in the Septuagint differs from that of the Hebrew text. It says, “And his stronger ones [those of Jacob or of the people of Israel] will be over them, and his ruler will come forth from him. And I will gather them, and they will return to me. For who is this who gave his heart to return to me? says the Lord.”
The Septuagint does not contain any corresponding wording for the Hebrew text of verse 22.
The wording of the Hebrew text of verses 23 and 24 is nearly identical to that of verses 19 and 20 of chapter 23.
“At that time” (the “latter days” referred to in verse 24 of chapter 30), YHWH would become “God to all the families [race (LXX) of Israel.” They would recognize only him as their God as persons fully devoted to him, and they would become his people or persons whom he acknowledged as being his very own. (31:1 [38:1, LXX])
The “people” designated as “survivors of the sword” may be the Israelites who were delivered from their Egyptian pursuers who again wanted to enslave them. In the song that Moses and his fellow Israelites sang after the destruction of Pharaoh and his military force in the Red Sea, they referred to the wielding of the sword. “The enemy said, ‘I will pursue; I will overtake. I will divide booty. My soul will have its fill of them. I will draw my sword …” (Exodus 15:9) The “survivors” did find “favor in the wilderness” when “Israel” was “walking” or wandering there on the way to “his rest” (or the land promised to them where they would be able to settle down as their secure place of rest). As to the “favor” extended to Israel, this could include all that YHWH did for his people during the some four decades of their wandering in the wilderness. He supplied them with manna for their daily food, provided potable water for them in areas where there appeared to be none, and made it possible for their clothing not to wear out. (Deuteronomy 8:2-4; Psalm 78:20, 24-28) According to the book of Hebrews (4:1-10), entrance into the land of Canaan under Joshua was not the ultimate fulfillment of God’s promise about entering into his rest. If the reference relates to the wandering of the Israelites in the wilderness, it may serve to illustrate the love that YHWH had for his people. Another way in which to view the text is to understand the “wilderness” to designate the land of exile, as it does in Hosea 2:14(16). This would mean that those who escaped the sword of warfare were granted YHWH’s favorable attention and would come to have rest upon returning to their own land. (31:2 [38:2, LXX]; see the Notes section.)
“From afar, YHWH appeared to me.” This phrase could mean that, from his distant location in the heavenly realm, YHWH revealed himself to Israel and made known his love for his people. “And I have loved you with an eternal love. Therefore, I have drawn you [with] kindness [in (my) compassion (LXX)].” YHWH continued to show kindness or compassionate concern and care for his people. (31:3 [38:3, LXX])
The afflicted condition of God’s people would not continue. YHWH’s promise was, “Again I will rebuild you, and you will be rebuilt, O virgin of Israel.” A time of great rejoicing would follow this restoration. “Again you will furnish yourself [literally, adorn yourself] with tambourines [or hand drums] and will go forth in the dance of those laughing” or in the dance of persons who truly enjoy themselves (“will go forth with a congregation of persons playing” or a group of persons dancing and singing [LXX]).(31:4 [38:4, LXX])
Devastated land in the former territory of the ten-tribe kingdom of Israel would again be cultivated. Vineyards would be planted on the slopes of the hills of Samaria (literally, “on the mountains of Samaria”). Persons doing the planting would be able to enjoy the produce from their labor. The Septuagint concludes with an imperative, “Plant and praise” (possibly meaning “give thanks”). (31:5 [38:5, LXX],)
After the restoration, the people of the former territory of the ten-tribe kingdom of Israel and the kingdom of Judah would cease to be divided and would be unified in their worship of YHWH. This change is represented by the coming of a “day” or a time when watchmen in the “mountain of Ephraim,” either an elevated site in the former ten-tribe kingdom or the mountainous region of the former tribal territory of Ephraim, would call out, “Arise, and let us go up to Zion, to YHWH our God,” for the evident purpose of going to Jerusalem to worship him there at the temple. The Septuagint appears to refer to this calling as being of those “pleading” on the “mountains of Ephraim.” (31:6 [38:6, LXX])
A message from YHWH to Jeremiah revealed that the time of restoration would occasion great rejoicing. Those who would witness this development were given the directive to cry out joyfully for “Jacob,” or to the people of Israel, and to “cry shrilly over the head of the nations.” The expression “head of the nations,” applies to the people of Israel, who would cease to be the “tail” as an oppressed and afflicted people. They would be the “head” or would not be subservient to any foreign power. (Compare Deuteronomy 28:43, 44.) Therefore, observers were to “proclaim, praise, and say, Save, YHWH, your people, the remnant of Israel.” According to the Septuagint rendering, the ones encouraged to give praise were to say, “The Lord saved his people, the remnant of Israel.” A number of modern translations depart from the vowel pointing of the Masoretic Text and render the words as does the Septuagint. “The LORD has delivered his people, the remnant of Israel.” (NAB) “The LORD has saved his people; he has preserved a remnant of Israel.” (REB) “Yahweh has saved his people, the remnant of Israel!” (NJB) (31:7 [38:7, LXX])
The initial “look” focuses attention on what YHWH promised to do for his people Israel. He would bring them “from the land of the north.” The designation “land of the north” does not identify the geographical location of the land but is based on the direction from which the conquerors invaded the territory of Israel and then exiled the survivors to another region. To indicate that none of the Israelites would be prevented from returning to their land and that they would have YHWH’s loving care and aid, he is quoted as saying that he would “gather them from the farthest parts of the earth” and that among them would be the blind, lame, pregnant women, and women about to give birth. As a “great company,” they would return to their own land. (31:8 [38:8, LXX]; see the Notes section.)
The Israelites who would be returning would be coming “with weeping,” or as repentant persons who would be sorrowful about their previous unfaithfulness to YHWH. “With supplications,” or with their entreaties for favor, YHWH would lead the people back. According to the Septuagint rendering, the people went out “with weeping” or into exile with great sadness, but God would bring them back to their land “with consolation.” YHWH would make it possible for them to come to streambeds filled with water, to walk on a straight or level path in which they would not stumble. The Septuagint says that God would make the people lodge at “channels of waters in a straight way, and by no means [would] they wander in it.” His relationship to the people of the former territory of the kingdom of Israel would cease to be one of disfavor on account of their unfaithfulness to him. He would recognize them as his beloved people. YHWH is quoted as saying, “I am Father to Israel, and Ephraim [the dominant tribe of the ten tribes and, therefore, representing all of them] is my firstborn,” the object of favor and affection. (31:9 [38:9, LXX])
The imperative directed to “nations” was for them to “hear the word of YHWH.” This word or message related to the restoration of Israel. The people of the nations were called upon to make this message known to the “islands” or “coastlands,” which could have included the people residing on the islands and in the coastal regions of the Mediterranean Sea. YHWH’s word revealed that, although he had scattered Israel, permitting his people to be exiled, he would gather them together and care for them and protect them like a shepherd does his flock. (31:10 [38:10, LXX])
In this context, “Jacob,” the forefather of the Israelites, represents the people of the former ten-tribe kingdom of Israel. YHWH promised to “ransom” Jacob or to liberate the people of Israel who had been taken as captives into exile. The Assyrians were the ones who had conquered the ten-tribe kingdom of Israel, but the defeat of Assyria by the Babylonians did not result in freedom for the exiles. They remained under the control of the conquering power. YHWH, however, would “redeem” or effect the release of his people from a “hand” or power that was stronger than that which the people of Israel possessed. (31:11 [38:11, LXX)
The liberated people of Israel would come to the “height of Zion,” the location of YHWH’s temple, and there give way to joyous shouting. They would be “radiant,” shine with joy, or be delighted “over the goodness of YHWH” or over the blessings he bestowed on them in the form of abundant harvests and an outstanding increase in the number of their sheep, goats, and cattle. According to the Septuagint rendering, the people “will come to the good things of the Lord, to a land of grain and wine and fruit and cattle and sheep.” The Hebrew text refers to their being radiant “over the grain and over the wine and over the [olive] oil, and over the young of the flock and the herd.” Their “soul,” they themselves, their fulfilled desire, or their life, would be like a “watered garden” or a garden that flourished because of being abundantly supplied with water. No more would the people again languish or become faint in a state of despair and sorrow. The Septuagint says, “Their soul will be like a fruit-bearing tree, and no longer will they hunger.” (31:12 [38:12, LXX]; see the Notes section.)
After the liberation from exile, maidens or virgins would “rejoice in dance,” and young and old men together would likewise be joyful. According to the Septuagint, “virgins will rejoice in an assembly of young men, and the old men will rejoice.” YHWH promised to turn the “mourning” of the exiled people “into joy” to “comfort them,” and to transform sorrow into gladness. The Septuagint says that he would “turn their mourning into joyfulness and make them be happy.” (31:13 [38:13, LXX])
YHWH is quoted as saying that he would “saturate the soul of the priests with fatness [magnify and intoxicate the soul of the priests, sons of Levi (LXX)], and that his people would be “satisfied with his goodness [good things (LXX)].” In this context, “soul of the priests” may refer to their “desire” or “appetite.” It is also possible that the expression “soul of the priests” means “they themselves.” Being saturated “with fatness” suggests that they would be abundantly supplied with food and would prosper. The people as a whole would be the recipients of YHWH’s “goodness” or would enjoy his blessing to the full. They would not lack anything they needed. (31:14 [38:14, LXX])
YHWH is identified as making known a development at Ramah, a city in the tribal territory of Benjamin. At that location, a “voice” of lamentation and bitter weeping (literally, “weeping of bitterness” [plural]) is heard. It is the voice of “Rachel weeping for her sons. She refuses to be comforted for her sons, because they are not.” “Rachel,” the mother of Benjamin and Joseph, may here represent the people of Israel as a whole. It may have been at Ramah that the Babylonians assembled captives to be slaughtered or exiled (among them being many descendants of Benjamin), giving rise to lamentation and bitter weeping. Decades earlier, the Assyrians killed and exiled many descendants of Joseph in their campaign of conquest. The calamity that befell the people was so great as to make “Rachel” inconsolable. Centuries later, to rid his realm of one whom he was informed would become the future king of the Jews, Herod the Great ordered the slaughter of infant boys two years and under in Bethlehem and its vicinity. According to Matthew 2:17, 18, this was a fulfillment of the words of Jeremiah, for the mothers who lost their sons in this brutal manner would have wept bitterly. (31:15 [38:15, LXX]; see the Notes section.)
The loss to “Rachel” of her “sons,” the people of Israel who were taken captive and exiled, was not to be permanent. Her descendants would once again be able to return to their own land. The comforting message YHWH directed to “Rachel” through Jeremiah was, “Hold back your voice from weeping and your eyes from tears, for there is a reward for your work.” The “reward” was the bearing of children, the “work” being the labor that was involved. The exiled people would “come back from the land of the enemy,” providing the basis for the imperative to restrain the sound of weeping and the shedding of tears. (31:16 [38:16, LXX]) “And there is hope for your future [a reversal from a state of affliction to a bright future], says YHWH, and your sons [children or people] will return to their border” (the region within the border of their own land). (31:17 [38:17, LXX]; see the Notes section.)
Ephraim was the dominant tribe of the ten-tribe kingdom of Israel, and here probably represents the people of all ten tribes. YHWH is the one who heard Ephraim lamenting (literally, fluttering or moving back and forth, possibly referring to the shaking of the head in expression of grief). Ephraim is then quoted as saying regarding YHWH, “You have disciplined me, and I was disciplined, like an untrained calf [I was not taught like a calf (LXX)]. Bring me back that I may come back [or be restored], for you are YHWH my God.” The people had been rebellious, like an untrained calf that resists bearing a yoke. Therefore, they were disciplined, corrected, or punished. This discipline came in the form of conquest and exile. Ephraim’s acknowledgment of YHWH as his God or the God of the people of the former ten-tribe kingdom of Israel suggests that the plea to be brought back or to be restored refers to being restored to his favor, which would have included the opportunity for the people to be able to return to their own land as liberated exiles. (31:18 [38:18, LXX])
After having “turned away” or rebelled, Ephraim (or the people whom he represented) regretted having pursued a wayward course. The Septuagint rendering indicates that the captivity led Ephraim to repent. Upon coming to “know,” apparently coming to recognize his serious transgressions, “Ephraim,” in expression of regret and sorrow, is represented as slapping his thigh. He (or the people) were ashamed and humiliated because of bearing the “reproach” or disgrace of “youth,” or the disgrace resulting from a record of sin that began in the early days of the ten-tribe kingdom of Israel. The Septuagint quotes Ephraim as saying, “And after I came to know, I groaned because of the day of shame, and I showed you that I received reproach from my youth.” The period of shame or humiliation was a time of groaning for the people, and from early days they had been the object of reproach on account of their transgressions. (31:19 [38:19, LXX])
Ephraim (or the people of the former ten-tribe kingdom of Israel) continued to be the object of YHWH’s love. Regarding Ephraim, he is quoted as saying, “[Is] Ephraim my dear son, a child of delights [a darling child]?” Although YHWH had often spoken against him for his unfaithfulness to him, YHWH did remember Ephraim. According to the Septuagint, he remembered Ephraim because his “words” were in him. His inward parts or tender feelings “roared” or were deeply aroused for Ephraim. The Septuagint says, “I hastened for him,” probably meaning that God had a yearning for him as if hurrying to meet him. YHWH promised, “I will have mercy on him.” This assured that the repentant people would become the object of YHWH’s compassionate concern and care. (31:20 [38:20, LXX])
“Virgin Israel” was instructed to “set up road markers” and “signposts” and to “set her heart on” [or give careful attention to] the highway” on which she would be going into exile. The “road markers” and “signposts” would serve to guide her on the way back to her own land. This is expressed in the next directive, “Return, virgin Israel, return to these your cities.” The people of the kingdom of Judah had not as yet experienced the complete devastation of Jerusalem and other fortified cities, and could be referred to as a “virgin” that had not been violated. (31:21 [38:21, LXX]; see the Notes section.)
The rhetorical question was apparently directed to the people of the kingdom of Judah. “How long will you waver [or turn hither and thither, straying from the right course], backturning [unfaithful or wayward (disgraced [LXX])] daughter?” YHWH is then identified as the one who “created a new thing on earth [or in the land].” This “new thing” was, “A woman will encompass [or press around] a mighty man.” There is considerable uncertainty about how these words are to be understood. Possibly the reference is to a reversal of what would normally be expected. A number of translations convey this significance in their renderings. “I have created something new and different, as different as a woman protecting a man.” (TEV) “I will make sure that someday things will be different, as different as a woman protecting a man.” (CEV) “For the LORD has created a new thing in the earth: a woman will play a man’s part.” (REB) Another view is to consider the woman to be Israel and the mighty one her God. “For the LORD will cause something new to happen — Israel will embrace her God.” (NLT) “For Yahweh is creating something new on earth: the Woman sets out to find her Husband again.” (NJB) Still other renderings include: “The LORD has created a new thing upon the earth: the woman must encompass the man with devotion.” (NAB) “For the LORD has created something new on earth: A woman courts a man.” (Tanakh [JPS, 1985 edition]) The Septuagint does not lend support to any of these meanings. “For the Lord has created salvation [or safety] for a new planting; in salvation [or safety], men [or people] will move about.” (31:22 [38:22, LXX])
According to verse 26, a message from YHWH appears to have come to Jeremiah in a dream. He then made known this message from “YHWH of hosts [the God with hosts of angels in his service], the God of Israel” (the “Lord” [LXX]). “They [the people] will once again use these words in the land of Judah and in its cities when I restore their captivity [fortunes (in many translations)], May YHWH bless [or prosper] you, pasture [or dwelling place] of righteousness, holy mountain.” After their restoration from exile and the rebuilding of Jerusalem and the temple, the people would once again be able to express this prayerful sentiment. The “pasture of righteousness” or “dwelling place of righteousness” and the “holy mountain” designate the elevated site of YHWH’s temple in Jerusalem. YHWH is the ultimate “Righeous One.” Therefore, his representative dwelling place, the temple site, is appropriately called “righteous.” It was also a holy place, for YHWH is the Holy One. The Septuagint rendering is, “Blessed [or praised] be the Lord upon the righteous mountain, his holy [mountain].” (31:23 [38:23, LXX])
In the land (literally, “in it”), “Judah and all its cities” (or the people living in the territory of Judah and in Jerusalem and other cities there) “will reside together, farmers and shepherds” (literally, “those setting out with their flocks”). Formerly, men who cultivated the soil and those who pastured sheep and goats often had disputes and conflicts with one another regarding sources of water and damage to crops. These disputes and conflicts would end, with farmers and shepherds enjoying a good relationship with one another. (31:24 [38:24, LXX]; see the Notes section.)
In the case of the restored people, YHWH promised to “saturate” or fully invigorate the “weary soul” (or the thirsty individual or the one exhausted from laboring) and to “fill every languishing soul” or every person who was weak from hunger. (31:25 [38:25, LXX])
Upon waking up, Jeremiah “saw.” There is no object regarding what he did see upon awakening. Perhaps the meaning is that he opened his eyes or that he looked around. If what he saw relates to his dream, Jeremiah would have perceived that the then-existing circumstances were markedly different from those that his dream revealed. The message about the restoration of the land of Judah, Jerusalem, and the temple must have been encouraging to him. This may be why he spoke of his sleep as having been pleasant to him. A number of modern translations are specific in conveying a meaning that is not apparent from the wording of the Hebrew text nor that of the Septuagint. “Those who feel tired and worn out will find new life and energy [verse 25], and when they sleep, they will wake up refreshed.” (CEV) “So then, people will say, ‘I went to sleep and woke up refreshed.’” (TEV) (31:26 [31:26, LXX])
The word “look” focuses attention on the message that Jeremiah received. YHWH declared that “days” (or the time) would come when he would “sow the house of Israel” (or the territory of the former ten-tribe kingdom of Israel) “and the house of Judah” (or the land of the kingdom of Judah) “with the seed of man and the seed of beast.” This indicated that the desolated and depopulated land would again become a place where people would reside with their domestic animals. (31:27 [38:27, LXX])
In the past, YHWH “watched over” the people in the kingdom of Israel and the kingdom of Judah, seeing to it that they would be punished for their unfaithfulness to him. This severe punishment was an act of pulling up, breaking down, overthrowing, destroying, and bringing evil or calamity. The Septuagint rendering is shorter, quoting God as saying that he watched over them “to pull down and to bring evil.” In the same way, he would watch over the people or see to it that they would be restored and flourish. There would be building and planting. (31:28 [38:28, LXX])
“In those days” after the return from exile to their own land, the repentant people would no longer use the proverb, “The fathers have eaten the unripe grapes, and the teeth of the sons [or children] are set on edge,” or result in an unpleasant sour taste in their mouths. This indicates that they would not blame their forefathers for the calamities and suffering that had befallen them but would recognize their own guilt. (31:29 [38:29, LXX]) The people would understand that every person would “die for his own iniquity.” “Every man eating the unripe grapes” is the one who will have his “teeth set on edge,” experiencing the unpleasant sour taste. (31:30 [31:30, LXX])
The word “look” serves to focus attention on the message from YHWH that follows. He promised to make a new covenant or solemn agreement with the “house of Israel” (the people of the former ten-tribe kingdom of Israel) and the “house of Judah” (the people of the kingdom of Judah). It would be new from the standpoint of its being markedly different from the covenant he had concluded with the Israelites at Mount Sinai. (31:31 [38:31, LXX]) YHWH made the former covenant “with their fathers” or forefathers when (literally, “in the day”) he “took them by the hand” and brought them “out of the land of Egypt,” leading them out of enslavement in Egypt as if taking hold of their hand like a loving father. The Israelites, however, proved unfaithful, breaking the covenant or failing seriously to live up to its requirements. The covenant bound the people to YHWH like a wife is bound to her husband, but this relationship did not keep the people from disregarding the covenant. According to the Septuagint rendering, the Lord declared, “they did not continue in my covenant, and [so] I was unconcerned for them.” On account of their disobedience, they ceased to benefit from his loving care and concern. (31:32 [38:32, LXX]) At a future time (literally, “after those days”), YHWH promised to put his law within the people (to give or impart his laws to their minds [LXX]) and to write it “upon their heart [hearts (LXX)].” His law would then become the motivating principle in their hearts or in their inmost selves, prompting them to think, speak, and act uprightly. They would acknowledge him as their God, and he would recognize them as his people. He expressed the relationship to Jeremiah, “I will be their God, and they will be my people.” (31:33 [38:33, LXX]) No one would need to tell his fellow [“his fellow citizen” (LXX)] or brother to “know YHWH,” for they would all know him as persons enjoying an approved relationship with him. YHWH would forgive their iniquity and “no more remember their sin.” He would graciously extend his mercy to them and grant them complete forgiveness. (31:34 [38:34, LXX])
The book of Hebrews applies the words of Jeremiah 31:31-34 (38:31-34, LXX) to the new covenant that was put into effect on the basis of the sacrificial death of Jesus Christ. (Hebrews 8:7-9:28; 10:15-18) The first ones to be granted the opportunity to be beneficiaries of the new covenant were Israelites from all the tribes. Accordingly, the covenant was initially concluded with the “house of Israel” and with the “house of Judah.” Aside from minor variations in wording, the quotation from Jeremiah 31:31-34 (38:31-34, LXX) in Hebrews 8:8-12 is the same as that of the extant Septuagint text. This is also the case with the quotation of Jeremiah 31:33, 34 (38:33, 34, LXX) in Hebrews 10:16, 17.
YHWH is portrayed as identifying himself as the Creator, the One “giving the sun for light by day [and] the statutes of the moon and stars for light by night, [the One] stirring up the sea so that the waves roar.” The “statues” (or “laws” [LXX]) for which YHWH represents himself as being responsible probably relate to what appears to be the orderly and dependable movement of the moon and stars in the night sky. “YHWH of hosts” (“Lord Almighty” [LXX]) is “his name,” revealing him to be a personal God who causes things to be and who has hosts of angels in his service. (31:35 [38:36, LXX]; see the Notes section.)
If the statutes (laws [LXX]) pertaining to the moon and the stars were to “depart” (or cease to exist) “from before the face” (or person) of YHWH, then the “seed,” offspring, or people of Israel would “cease to be a nation before [his] face” or before him, “all the days” or for all time to come. These words assured the people that Israel would continue to exist as a nation, for the statutes governing the moon and the stars would continue to remain in effect. (31:36 [38:37, LXX])
If it were possible for humans to measure the “heavens above” (the apparent celestial dome) and to “search out” or explore the “foundations of the earth below” (or that on which the land appears to be firmly established), then YHWH would “cast off all the seed,” offspring, or people of Israel “for all that they have done,” or for all their wayward deeds. He, however, would not permanently cast off the people, for the implied thought is that no human could measure the heavens or search out the “foundations of the earth.” In the Septuagint, these words are rendered as a positive declaration. “‘If heaven be lifted up to a high elevation … and if the floor of the earth [or land] below be made low, I still will not reject the race of Israel,’ says the Lord, ‘for all that they have done.’” (31:37 [38:35, LXX])
The opening word “look” directs attention to a new message from YHWH. “Days” or the time would come when the “city” (Jerusalem) would be rebuilt “for YHWH from the Tower of Hananel to the Corner Gate.” The Tower of Hananel was situated on the north wall of Jerusalem. It is mentioned in connection with the rebuilding of the wall of Jerusalem in the time of Nehemiah. (Nehemiah 3:1) The Corner Gate appears to have been located west of the temple area and to have served as the entrance and exist point in the northwest corner of the wall. (31:38 [38:38, LXX])
The “measuring line” would go out farther (or be used in measuring) “straight to the hill [hills (LXX)] of Gareb” and then “turn to Goah.” The “hill of Gareb” may have been the western limit of the city wall, but its actual location is unknown. Goah, too, has not been identified. The Septuagint does not include any reference to Goah. It indicates that the city would be encompassed round about with “choice stones.” (31:39 [38:39, LXX])
Areas around the city that formerly had been unclean or defiled would become so no longer. The “whole valley of the corpses and the ashes” would become “sacred to YHWH.” Also “all the fields” as far as Wadi (Nachal [LXX], a transliteration of the Hebrew designation) Kidron, up to the corner of the Horse Gate toward the east, would likewise become holy. For all time to come, Jerusalem would not be uprooted or overthrown. “All the fields” may have been terraces on which crops were cultivated. Wadi Kidron runs along the eastern side of Jerusalem and separates the city from the Mount of Olives. The Horse Gate seems to have been located in the eastern part of the city wall not far to the south of the temple complex. In view of the fact that the Romans destroyed Jerusalem in 70 CE, the permanence of Jerusalem may be understood to refer to the Jerusalem above or heavenly Jerusalem. (31:40 [38:40, LXX]; compare Galatians 4:26; Hebrews 12:22.)
Notes
The wording of the Septuagint in verse 2 of chapter 38 differs significantly from that of the Hebrew text of verse 2 in chapter 31. “Thus says the Lord, I found warmth (survivors who were not cold corpses) in a wilderness with people destroyed [literally, with ones being destroyed] by the sword. Proceed, and do not destroy Israel.” It appears that the Septuagint translator read the consonantal Hebrew text differently, including the Hebrew words for “favor” as “warm,” for “with” as “people,” and for “escape” as “destroy.” A measure of obscurity in the wording of the Hebrew text also has given rise to a variety of different renderings. “Those who survive the coming destruction will find blessings even in the barren land, for I will give rest to the people of Israel.” (NLT) “The people who survive the sword will find favor in the desert; I will come to give rest to Israel.” (NIV) “A people that escaped the sword found favour in the wilderness. The LORD went to give rest to Israel.” (REB) “They have found pardon in the desert, those who have survived the sword. Israel is marching to his rest.” (NJB) “In the desert I was kind to those who escaped death. I gave them peace, and when the time is right, I’ll do the same for you.” (CEV)
In verse 8 of chapter 38, the Septuagint rendering differs somewhat from the wording of the Hebrew text. “Look, I am bringing them from the north, and I will gather them from the remote part of the earth at the festival of phasek [a transliteration of the Hebrew word for passover], and you will give birth to a large crowd, and they will return here.”
In verse 12, the rendering “radiant” is based on a derivation of the Hebrew verb from a root that is used metaphorically to mean “shine” or “be radiant.” Another meaning of the Hebrew verb is “stream.” This accounts for other renderings of the Hebrew text. “They shall come streaming to the LORD’s blessings.” (NAB) “They will come … thronging towards Yahweh’s lavish gifts.” (NJB)
The rendering of verse 15 of chapter 38 in the Septuagint is much like the reading of the Hebrew text of verse 15 of chapter 31. “Thus said the Lord, a voice was heard in Ramah, lamentation and weeping and mourning; Rachel did not want to cease weeping for her sons, because they are not.”
Verse 17 of chapter 38 in the Septuagint is shorter than verse 17 of chapter 31 in the Hebrew text. The rendering of the Septuagint could indicate that the “children” of Rachel would come to have a secure or permanent place.
In verse 21, the Hebrew word rendered “guideposts” is of uncertain meaning. The Septuagint rendering is a form of timoría, which may be translated “retribution,” “punishment,” or “vengeance,” and the Hebrew word for “road markers” is rendered “Sion” (Zion). (“Prepare yourself, Zion, meet out vengeance.”) There is a possibility, however, that the words in the Greek text (sion and timorían) are transliterations of the Hebrew words. (“Set up sionim for yourself; make timrorim.”)
The concluding phrase of verse 24 of chapter 38 in the Septuagint is, “and he will be lifted up with a flock.” Possibly, because a shepherd pastured his flock on hills and mountain slopes, he is referred to as “lifted up” or “raised up” with the animals.
In the Septuagint, the wording in verses 35 through 37 differs from the order in the Hebrew text but is otherwise basically the same.
The “word” from YHWH came to Jeremiah “in the tenth year of Zedekiah, king of Judah, which [was] the eighteenth year of Nebuchadnezzar.” This “word” was the first message Jeremiah received while he was confined in the “court of the guard.” (See 33:2.) In the Septuagint, King Nebuchadnezzar (Nabouchodonosor) is specifically identified as the “king of Babylon.” The eighteenth year of his reign is generally accepted to have been 587 BCE. (32:1 [39:1, LXX]) “At that time, the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was confined in the court of the guard.” This place in the court served as the palace prison, for it was located in the “house” or palace complex of King Zedekiah. It was the location of Jeremiah’s last imprisonment before Jerusalem fell to the Babylonian forces under the command of King Nebuchadnezzar. There Jeremiah lived under less restraint and in much better conditions than he had in the “house of Jonathan,” which had been converted into a prison. He received a daily portion of fresh bread until no more was available in the city on account of the siege. (32:2 [39:2, LXX]; 37:15, 16, 18-21)
King Zedekiah kept Jeremiah imprisoned for having proclaimed the word of YHWH that Jerusalem would be given “into the hand of the king of Babylon” and that he would take the city. (32:3 [39:3, LXX] Regarding “Zedekiah the king of Judah,” Jeremiah had prophesied that he would “not escape out of the hand of the Chaldeans [the Babylonian forces], for he would be “given into the hand of the king of Babylon.” Zedekiah would come face-to-face with King Nebuchadnezzar, speaking to him “mouth to mouth” and seeing him “eyes to eyes.” (32:4 [39:4, LXX]) Nebuchadnezzar would take Zedekiah to Babylon, and there he would remain until YHWH would “visit” him, reckoning or dealing with him (seemingly by what he permitted to happen to the Judean king in Babylon). Although the defenders of Jerusalem would fight against the Chaldeans, they would not succeed. The prophetic words were unerringly fulfilled. (32:5 [39:5, LXX]; 52:6-14; see the Notes section.)
Jeremiah introduced the message he received in the eighteenth year of King Nebuchadnezzar’s reign with the words, The “word of YHWH came to me, saying.” The Septuagint says, The “word of the Lord came to Jeremiah, saying.” (32:6 [39:6, LXX]) Jeremiah’s cousin Hanamel, the son of his uncle Shallum (Salom, the brother of Jeremiah’s father [LXX]) would be coming to him, requesting that he buy the field at Anathoth (a Levite city identified with a site less than three miles [under five kilometers] northeast of Jerusalem) because he had the repurchase right for this field. (32:7 [39:7, LXX]; see the Notes section.) Just as the word of YHWH had indicated, Jeremiah’s cousin, the son of his paternal uncle came to him in the “courtyard of the guard” and said, “Buy for yourself my field that is at Anathoth in the land of Benjamn, for the right of possession is yours and the redemption is yours [for the right to acquire is yours, for you are older (LXX)]. Buy it for yourself.” Jeremiah then “knew” for a certainty that the message he had received was the “word of YHWH,” for it had been fulfilled. (32:8 [39:8, LXX]; see the Notes section.) Jeremiah purchased the field at Anathoth from his cousin Hanamel and weighed out the purchase price — seventeen shekels of silver (literally, seven shekels and ten of silver). The shekel was a unit of weight. Based on archeological discoveries, the average weight of a shekel was about .367 ounce troy or 11.4 grams. To establish the purchase price, the silver pieces being weighed had to equal the weight of the standard stone weights for the agreed-upon amount. (32:9 [39:9, LXX])
Jeremiah referred to the legal procedure that was followed for purchasing the field. “And I wrote the deed and sealed it, and I called witnesses to witness, and I weighed out the silver on scales.” Probably at Jeremiah’s direction, his scribal secretary Baruch did the actually writing of the document, and the prophet signed it and affixed his seal to it . The witnesses would have been in a position to testify that the legal requirements had been met for the transaction, which included weighing out the silver for the purchase price. According to verse 12, they, in their role as witnesses, signed the deed. (32:10 [39:10, LXX])
The “deed of purchase” was written out in duplicate. Probably after signing the deed and having the witnesses do so, Jeremiah would have rolled up the document that set forth the contractual agreement (literally, “commandment”) and “conditions” and then sealed it. He also would have rolled up the other copy but not sealed it. In the event that a question later arose about the document, the seal could have been broken and the sealed and unsealed texts could have been compared to verify that no changes had been made and that the open copy was a faithful reproduction of the sealed text. The open copy would have facilitated ready access to the text of the deed, and the sealed copy would have served as the authoritative text if the open copy had been altered or damaged in some way. Jeremiah took the “deed of purchase” (32:11 [39:11, LXX]; see the Notes section.) and handed it to his scribal secretary “Baruch the son of Neriah, the son of Mahseiah,” doing so in the presence (literally, “before the eyes”) of his cousin Hanamel, the witnesses who had signed the deed, and all the [other] men of Judah who were then “sitting in the court of the guard.” Baruch appears to have belonged to a prominent family. His brother Seraiah was the “quartermaster” (literally, “prince of the resting place”) for King Zedekiah. (51:59) This could mean that Seraiah was responsible for the accommodations of the king when he was away from his palace in Jerusalem. Other renderings for the Hebrew designation “prince of the resting place” are “staff officer” (NIV, NLT), “lord chamberlain” (NJB), and “personal attendant” (TEV). The Septuagint (28:59) uses the expression “ruler of gifts,” which could mean that Seraiah was in charge of royal treasures. (32:12 [39:12, LXX])
In the presence (literally, “before the eyes”) of all in the “court of the guard,” including Hanamel and the witnesses who signed the deed, Jeremiah “commanded” or charged Baruch, saying to him (32:13 [39:13, LXX]), “Thus says YHWH of hosts [the God with hosts of angels in his service (Lord Almighty [LXX])], the God of Israel, Take these deeds, the sealed deed of this purchase” and the “open copy” of this deed, and “put them in an earthenware vessel that they may be preserved for many days” or for a long time. Likely Baruch would have hidden the vessel, possibly by burying it. (32:14 [39:14, LXX]) “For thus says YHWH of hosts” (the “Lord”), the “God of Israel, Houses and fields and vineyards will again be purchased in this land.” These words indicated that the exile would not end soon, but they did provide the comforting assurance that sometime in the future the people would be able to return to their own land. (32:15 [39:15, LXX])
After he had given the “deed of purchase to Baruch the son of Neriah,” Jeremiah was moved to pray regarding the divinely directed transaction, which appears to have puzzled him. (32:16 [39:16, LXX]; see verses 24 and 25.) He began his prayer with words that acknowledged YHWH as the Creator of everything. “Ah, Lord YHWH, you have made the heavens and the earth with your great power and with your outstretched arm. Nothing is too extraordinary for [will be hidden from (LXX)] you.” The thought appears to be that YHWH’s role as the Creator establishes that absolutely nothing would hinder him from carrying out his purpose. (32:17 [39:17, LXX[)
Jeremiah referred to YHWH as showing steadfast or loyal love, compassionate care, or “mercy” (LXX) to “thousands.” It is YHWH’s desire to extend kindness, love, or mercy to humans. He takes no delight in bringing severe punishment on them for wayward conduct but wants them to come to repentance and benefit from his loving care. He will, however, not tolerate base conduct indefinitely. YHWH will “repay the iniquity of fathers into the bosom of their sons,” offspring, “children” (LXX), or descendants “after them.” When corruption and oppressive acts become the norm in families or among tribes or peoples, moral decay tends to accelerate and eventually leads to ruin. YHWH’s recompense then is the ruin or calamity that the corrupt “sons” or descendants of the wayward “fathers” experience. This is because he permitted it to befall them for the combined record of their fathers’ or forefathers’ guilt and their own. In his prayer, Jeremiah referred to God as having the name, or being known, as “the great God, the mighty [and mighty (LXX)], YHWH of hosts” (or the God with hosts of angels in his service). (32:18 [39:18, LXX); for parallel expressions, see Exodus 20:5, 6; 34:7, and Deuteronomy 5:9, 10.)
YHWH is “great in counsel,” providing sound advice and guidance and manifesting wisdom when following his chosen course to accomplish his purpose. He is “mighty in work [in works (LXX)],” which may include creative activity and astonishing acts of deliverance for his people. His “eyes” are “open to all the ways of man [literally, sons of man (humans or earthlings)], rewarding every man according to his ways [or conduct] and according to the fruit of his doings [or the result from his actions].” YHWH is aware of the conduct of all humans. Nothing escapes his attention. In expression of his justice, he repays each individual according to what he deserves. (32:19 [39:19, LXX]; see the Notes section.)
Jeremiah continued his prayer with thoughts about YHWH’s past dealings with his people and their unfaithfulness to him. “You have shown signs and wonders in the land of Egypt, down to this day, in Israel and among mankind [earth-born ones (LXX)], and have made a name for yourself as at this day.” The “signs and wonders” in the land of Egypt included the ten plagues that came upon the land and which culminated in Israel’s departure as a free people. “Signs and wonders” or astonishing deeds did not end in the centuries that followed. YHWH effected marvelous deliverances for his people, and his deeds were even manifested to non-Israelite peoples. The display of YHWH’s “signs and wonders” had continued to that very “day” or time, and he thus had made a “name” for himself, or a reputation as the God without equal. (32:20 [39:20, LXX]) “You brought your people Israel out from the land of Egypt with signs and wonders and with a strong hand and an outstretched arm and with great terror [great visions (LXX), possibly to be understood as designating God’s extraordinary actions that both the Israelites and the Egyptians saw].” The devastating plagues that the Egyptians experienced filled them with terror or great fear. (32:21 [39:21, LXX) “You gave them this land [the land of Canaan] that you swore to their fathers [forefathers or ancestors, Abraham, Isaac, and Jacob] to give them, a land flowing with milk and honey” (an abundance of milk from cows and goats and wild honey from bees and syrup from fruits). (32:22 [39:22, LXX]) “And they entered [the land] and took possession of it, and they did not hear [listen to or obey] your voice, and they did not walk in your law [or conduct themselves according to the requirements of the law]. Of all you commanded them to do, they did nothing. Therefore, you have made all this evil come upon them” (all the calamity resulting from the Babylonian military invasion of the land and the siege of Jerusalem). (32:23 [39:23, LXX])
Referring to the then-existing circumstances at Jerusalem, Jeremiah continued with his prayer, “Look, the [siege] mounds [or ramps] have come up to the city to seize it, and the city is given into the hand of the Chaldeans who are warring against it.” Mounds or ramps served as inclined planes on which battering rams were moved to begin pounding against gates and walls, creating the breaches that opened the way for warriors to enter the city. Jerusalem was certain to fall to the Chaldean forces under the command of King Nebuchadnezzar. During the siege and the eventual capture of the city, the inhabitants would perish as victims of sword, famine, and pestilence. Cut off from any available food outside the city, the food supply inside Jerusalem would run out, and pestilence or infectious disease would spread among the weak, malnourished inhabitants living in the unsanitary conditions that warfare had created. Everything YHWH had previously revealed to Jeremiah had occurred, and Jeremiah said to him, “And look, you are seeing [it].” (32:24 [39:24, LXX]; see the Notes section.)
The impending destruction of Jerusalem caused Jeremiah to be puzzled about YHWH’s directive to him to buy the field at Anathoth. Therefore, he concluded his prayer with the words, “And you, Lord YHWH, have said to me, Buy for yourself the field with silver and get witnesses [for the transaction]. And [yet] the city is given [certain to be given] into the hand of the Chaldeans.” The Septuagint refers to what Jeremiah did to carry out God’s command to buy the field. “And I wrote a document and sealed [it], and I had witnesses to witness [it], and the city was given into the hand of the Chaldeans.” (32:25 [39:25, LXX])
In response to Jeremiah’s prayer, the “word of YHWH” came to him, saying [32:26 (39:26, LXX)], “Look, I [am] YHWH, the God of all flesh” or all peoples. “Is anything too extraordinary for me [hidden from me (LXX)?” Nothing will prevent YHWH from accomplishing his purpose.(32:27 [39:27, LXX]) “Therefore, thus says YHWH [the Lord, the God of Israel (LXX)], Look, I am giving this city [Jerusalem] into the hand of the Chaldeans and into the hand of Nebuchadrezzar [Nebuchadnezzar], king of Babylon; and he will seize it.” (32:28 [39:28, LXX]) “And the Chaldeans who are warring against this city will come against this city and set this city on fire and burn it.” The fire would consume the houses on the roofs of which the people offered incense to Baal and poured out libations to “other gods to provoke [YHWH] to anger.” (32:29 [39:29, LXX]) “For the sons of Israel [the people of the former ten-tribe kingdom of Israel] and the sons of Judah [people of the kingdom of Judah] are only doing evil in my eyes [or sight] from their youth [or from their beginning as a nation]. For the sons of Israel [the people of Israel] are only provoking me to anger by the work of their hands [with idols], says YHWH.” (32:30 [39:30, LXX]; see the Notes section.)
YHWH’s “anger and wrath” had aroused him against Jerusalem “from the day that they built it” to that “day” or time. Therefore, he purposed to remove the city “from before [his] face” or from his sight. In this context, the start of YHWH’s indignation against the city would have been after Jerusalem became the capital of the kingdom of all Israel. Although David, the first Judean king to rule from Jerusalem, remained devoted to YHWH, his son Solomon did not. (1 Kings 11:1-13) Particularly from the time of Solomon, the people built Jerusalem, for he undertook extensive building projects in Jerusalem. (1 Kings 9:10, 11, 15-19, 24) The unfaithfulness of Solomon and that of his subjects incurred YHWH’s wrath. In the centuries thereafter, the people and their kings repeatedly chose to worship nonexistent deities. Therefore, YHWH’s anger against Jerusalem continued from its impressive beginnings during Solomon’s reign down to the time of the prophet Jeremiah. According to the Septuagint, the city existed for God’s anger and wrath from the “day” or time the people built it. (32:31 [39:31, LXX])
YHWH is quoted as saying to Jeremiah that he determined to remove Jerusalem from his sight “because of all the evil the sons of Israel [the people of the former ten-tribe kingdom of Israel] and the sons of Judah [the people of the kingdom of Judah]” did to provoke him to anger. All were guilty of doing so — “their kings, their princes, their priests, and their prophets [the ones whom he had not sent and who spoke falsehood in his name], and the men of Judah [the people in the realm of the kingdom of Judah] and the inhabitants of Jerusalem.” (32:32 [39:32, LXX])
In contempt and defiance, the people had turned their back to YHWH instead of their face as persons desiring his approval, aid, and blessing. By means of his prophets, he repeatedly had instructed them, providing the admonition for them to be exclusively devoted to him. The people, however, did not “hear,” listen to, or heed the instruction given. They refused to accept it. (32:33 [39:33, LXX]) In the temple at Jerusalem, the “house” upon which God’s “name” had been called (or the temple that was uniquely his own as his representative place of dwelling), the people had set up “their abominations” or idols. Thereby they defiled the temple. (32:34 [39:34, LXX]) The people built “high places” or cultic sites for the veneration of Baal “in the valley of the son of Hinnom” (commonly identified with a valley that is located on the south and the southwest of Jerusalem). In that valley, the people offered up (literally, “passed”) “their sons and daughters to Molech.” This abhorrent practice of child sacrifice was a ritual that YHWH had neither commanded nor had it come into his “heart” or thought. The name “Molech” appears to be a title that can apply to Baal and other deities. It may be drawn from a root that means “king,” but with the vowel points from the word bósheth (“shame”). With abominable practices, Judah (or the people of the kingdom of Judah) had been made “to sin.” (32:35 [39:35, LXX]; see the Notes section.)
Concerning Jerusalem, Jeremiah had been proclaiming that the city would be “given into the hand of the king of Babylon by sword [warfare] and by famine [the food shortage resulting from the siege and conquest of the city] and by pestilence [plague; literally, a sending (away), LXX]” (infectious disease that would spread on account of the famished state of the people under siege and the unsanitary conditions stemming from the siege). “YHWH, the God of Israel,” however, then declared that there would be a reversal of circumstances for Jerusalem. (32:36 [39:36, LXX]; see the Notes section.) “Look, I will gather them from all the lands to which I drove them [his people Israel] in my anger and in my wrath and in great fury, and I will bring them back to this place [Jerusalem (and, by extension, to their own land)], and I will make them reside in security.” The people who would return from exile would not need to fear military aggression and conquest. (32:37 [39:37, LXX]) According to YHWH’s promise, his relationship with his people would then be restored. “And they will be my people [the people whom he would recognize as his own], and I will be their God” (the God to whom they would be exclusively devoted). (32:38 [39:38, LXX]) “And I will give them one heart and one way [another way and another heart (LXX)] for them to fear me all [their] days, for their own good and for [the good] of their sons [or offspring] after them.” The people would then not be divided in their affections but be in possession of singleness of heart and be determined to follow the way that YHWH approved. They would have a proper fear or reverential regard for him throughout their life, contributing to their “good” or welfare and that of their offspring in time to come. (32:39 [39:39, LXX])
The “eternal covenant” that YHWH promised to conclude with his people apparently is the “new covenant” mentioned in Jeremiah 31:31-34. According to this covenant or solemn agreement, YHWH “will not turn away from behind them,” never ceasing “from doing good to them.” The Septuagint rendering indicates that God “will not turn away” the covenant “behind them,” not invalidating the covenant promises that apply to his people. In the Greek text, this is made emphatic with two words for “not.” As to what he would do for his people, YHWH declared, “I will put the fear of me into their heart that they may not turn away from me.” The people would then come to have a reverential regard for him in their inmost selves and continue to be devoted him as their God. (32:40 [39:40, LXX]; see the Notes section.) He would “rejoice over them in doing them good,” finding joy or delight in richly blessing them. Through Jeremiah, YHWH continued to promise, “And I will plant them in this land [their own land from which they had been exiled] in truth [faithfulness (LXX)], with all my heart and with all my soul.” These words provided the assurance to the people that they would once again be settled in their own land. It was YHWH’s wholehearted purpose to bring his people back to their land, a purpose to which he was firmly committed with all his soul or his very being. (32:41 [32:41, LXX]; see the Notes section.)
For their unfaithfulness, YHWH had brought “great evil” upon his people, letting them experience enemy conquest, exile, and oppression. Just as he had done this, he then declared, “I will bring upon them all the good that I am promising them.” This good included their return to their own land. (32:42 [39:42, LXX]) “Fields” would again be bought in the land, the land concerning which Jeremiah had been saying [literally, you are saying (plural) but singular in the Septuagint] that it would be a “desolation [be untrodden (LXX) without man and beast [or domestic animal] and “given into the hand [and they were given into the hands (LXX)] of the Chaldeans.” (32:43 [39:43, LXX]; see the Notes section.) “Fields will be bought with silver,” documents (or deeds) written “and sealed and witnessed in the land of Benjamin [the territory north of Jerusalem and assigned to the people of the tribe of Benjamin],” the neighborhood bordering Jerusalem, “and in the cities of Judah [the region assigned to the people of the tribe of Judah, the southernmost territory of the Israelite tribes], and in the cities of the mountainous region, and in the cities of the Shephelah [a region of low hills situated between the central mountain range of the former kingdom of Judah and the coastal plains of Philistia], and in the cities of the Negeb” (the semiarid region south of the mountains of the former kingdom of Judah). This would be because YHWH would restore the “captivity” (the “body of captives” in exile or, according to numerous modern translation, the “fortunes” of the people). (32:44 [39:44, LXX])
Notes
The Septuagint rendering of verse 5 of chapter 39 is much shorter than the reading of the Hebrew text of verse 5 in chapter 32. “And Zedekiah will enter into Babylon, and there he will stay.”
Verse 8 of chapter 39 in the Septuagint mentions Hanamel (Hanameel) by name and identifies him as the “son of Salom,” the brother of Jeremiah’s father. The Septuagint does not include the words, “Buy it for yourself.”
In verse 11 of chapter 39, the wording of the Septuagint is shorter than that of the Hebrew text. “And I took the document of purchase, the one sealed and the one read.
The Septuagint rendering of verse 19 of chapter 39 does not contain a corresponding word for “open” and does not include the phrase “and according to the fruit of his doings.”
The Septuagint, in verse 24 of chapter 39, does not mention “pestilence” and omits the concluding phrase, “And look, you are seeing [it].”
Verse 30 of chapter 39 in the Septuagint does not include a reference to the “work of their hands.”
In verse 36, the Hebrew phrase introducing what has been said about Jerusalem may be rendered, “concerning this city about which you are saying.” The Hebrew participle translated “you are saying” is plural, but the Septuagint contains the singular “you say.” Jeremiah did continue to proclaim that Jerusalem would fall to the military forces under the command of King Nebuchadnezzar. Therefore, although the Hebrew text contains the plural participle, it is reasonable to conclude that the reference is to Jeremiah, as expressed with the singular “you say” in the Septuagint.
The words of verse 40 have their complete fulfillment in the case of the true Israelites who become the beneficiaries of the new covenant. According to the book of Hebrews, they are the ones who accept the sacrificial death of Jesus Christ as the basis for forgiveness of sins. (Hebrews 8:7-9:28; 10:15-18) They are motivated in their inmost selves, through the operation of the holy spirit, to conduct themselves as obedient children of their heavenly Father. (Romans 8:9-17; 1 Peter 1:14-25)
In verse 41, the Hebrew word for “truth” can also mean “faithfulness” or “firmness.” This accounts for different renderings in translations. “I will replant them firmly in this land, with all my heart and soul.” (NAB) “I will establish them permanently in this land.” (TEV) “I … will faithfully and wholeheartedly replant them in this land.” (NLT)
As in verse 36, the Hebrew participle rendered “you are saying” in verse 43 apparently applies to Jeremiah.
While still at the place of confinement “in the court of the guard,” Jeremiah received a second message from YHWH. (33:1 [40:1, LXX]) YHWH is quoted as identifying himself as the one who made the earth (literally, “making it”), “forming it to establish it,” possibly meaning that he gave it form from a state of chaos and made it firm or stable. He is not a nameless God but the God who has revealed his name to be YHWH and, therefore, as the God who causes things to be or to become and who makes known his will or purpose to humans. (33:2 [40:2, LXX])
YHWH’s invitation to call or cry out to him appears to be directed to Jeremiah, and this invitation is followed with the assurance, “And I will answer you and will tell you great things and concealed [things (mighty [things], LXX)] you have not known.” The “concealed” things would be matters that remained hidden and unknown until such time as YHWH chose to reveal them. They would be “great” or outstanding things that could have far-reaching effects. In this context, the things then hidden probably relate to the future restoration of God’s people sometime after the successful Babylonian siege and conquest of Jerusalem. (33:3 [40:3, LXX])
To strengthen the defenses of Jerusalem, the inhabitants obtained material by tearing down houses in the city, including “houses of the kings of Judah.” According to the Hebrew text, these defenses were designed to counter the threat from siege “mounds” or ramps and the “sword” of the attackers. The Septuagint indicates that the tearing down of houses was to get material for “bulwarks and fortifications” to war against the Chaldeans. Apparently regarding the houses (but, according to the Septuagint, the city), “YHWH, the God of Israel,” said (33:4 [40:4, LXX], “[Warriors] are coming to battle with the Chaldeans.” The words that follow suggest that the defenders would be unsuccessful, with the result being “to fill them” (the houses [it (the city), LXX]) with the corpses of the men whom YHWH would strike in his anger and in his wrath, for he had hidden his face from Jerusalem, refusing to give any favorable attention to the inhabitants, “because of all their wickedness.” (33:5 [40:5, LXX])
In time, the distressing circumstances would change for God’s people. YHWH declared, “Look, I will bring to it [Jerusalem] healing and cure, and I will cure them [the people], and I will reveal to them an abundance of peace and truth.” Jerusalem would not continue to lie in ruins, but the city would be rebuilt. The people who had experienced calamity for their unfaithfulness to YHWH would be restored to their own land and would prosper there, enjoying a state of peace or well-being and “truth,” stability or security. (33:6 [40:6, LXX])
YHWH would make it possible for the “captivity of Judah” or a body of Judean exiles (“fortunes,” according to numerous modern translations) and the “captivity of Israel” or a body of exiles from the former ten-tribe kingdom of Israel (“fortunes,” according to many modern translations) to return to their land. He would “build” them as they were “at the first” or restore them to the former state of prosperity and security. (33:7 [40:7, LXX])
The wayward people had defiled themselves with a sordid record of wrongdoing. YHWH, however, promised to cleanse them of all their iniquity, of the sin they had committed against him, and he purposed to “forgive all their iniquities,” their sin and transgression or rebellion against him. The Septuagint says that he would “not remember their sins that they had sinned against [him].” It then refers to the people as having separated themselves from him or made themselves guilty of rebellion. (33:8 [40:8, LXX])
“All the nations of the earth,” or people everywhere, would come to hear about “all the good” that YHWH had done and continued to do for his people, including restoring them to their land and making it possible for Jerusalem to be rebuilt. Jerusalem would become to YHWH a “name of joy, [and] for a praise and for a glory” before all these people of the nations. The restored state of Jerusalem would be a source of joy, praise, and glory or honor. Observing the remarkable transformation of Jerusalem into a thriving city from a state of complete devastation, people of the nations would “fear and tremble” or would be filled with awe and be overwhelmed like persons who tremble with fear. They will be astonished by “all the peace” or prosperity and security that YHWH would provide for the city. (33:9 [40:9, LXX]) There would be a complete reversal of fortunes for the desolated land concerning which the people would say, It is a “waste, without man and without beast [domestic animal], [a waste] in the cities of Judah and the streets [literally, the plural of outside] of Jerusalem, the desolated [places], without man and without inhabitant and without beast [domestic animal].” In the desolated land of God’s people (literally, “in this place”), there would again be “heard” (33:10 [40:10, LXX]), the “voice [or sound] of rejoicing and the voice [or sound] of gladness, the voice of the bridegroom and the voice of the bride, [and] the voice of those saying, ‘Give thanks to YHWH of hosts [the God with hosts of angels in his service (the Lord Almighty [LXX]), for YHWH [is] good. His kindness [steadfast or loyal love (mercy [LXX])] [endures] forever.’” Worshipers coming to the “house of YHWH,” the temple in Jerusalem would express themselves to this effect. This development would be possible because YHWH would have fulfilled his promise to restore the “captivity of the land” (or the desolated state of the land) “as at first” or as it had been formerly in a state of prosperity. (33:11 [40:11, LXX])
“YHWH of hosts” (the God with hosts of angels in his service) revealed that, “in this place” or in the devastated land, “without man and without beast” (or domestic animal), “and in all of its cities, there would again be the “habitation of shepherds.” The shepherds would be pasturing their flocks and having them lie down to rest. (33:12 [40:12, LXX]) The flock would pass once “again under the hands of one counting” the sheep or goats (the shepherd who made sure that all the animals were accounted for). This would take place “in the cities of the mountainous region, in the cities of the Shephelah [a region of low hills situated between the central mountain range of the former kingdom of Judah and the coastal plains of Philistia], and in the cities of the Negeb” (the semiarid region south of the mountains of the former kingdom of Judah), and in the land of Benjamin [the territory north of Jerusalem and assigned to the people of the tribe of Benjamin], and in the places around Jerusalem, and in the cities of Judah [the region assigned to the people of the tribe of Judah, the southernmost territory of the Israelite tribes].” (33:13 [40:13, LXX]; see the Note regarding the Septuagint.)
The former time of affliction and exile would end, and this promise of YHWH is introduced with the word “look” to direct attention to it. YHWH is then quoted as declaring that “days” or the time would be coming when he would fulfill the “good word” that he had spoken, or the promise he had made, to the “house of Israel” (the people of the former ten-tribe kingdom of Israel) and to the “house of Judah” (the people of the kingdom of Judah). (33:14) “In those days and at that time,” YHWH would effect the sprouting of a “sprout of righteousness for David,” and this one would render “justice and righteousness in the earth” or in the land. After the return to their own land, neither the exiles nor their descendants ever had a king in the royal line of David. Therefore, the “sprout of righteousness” must be the Anointed One, the Messiah, or Christ whose reign would be marked by true righteousness, for he would administer affairs in a just manner, showing no partiality. On the basis of the evidence they personally saw about him in the first century CE, there were Israelites who recognized Jesus as the Christ, the King of Israel. (33:15; see Matthew 16:13-16; John 1:35-49.)
“In those days” or at that time when the Anointed One, the Messiah, or Christ would be administering affairs, “Judah will be saved,” or God’s people will be delivered from the distress and affliction that the people of the of Judah experienced in the past. “Jerusalem will dwell in security.” In the fulfillment, this would be the heavenly Jerusalem, and those who are citizens of this heavenly city would be safe and secure. (Galatians 4:26; Hebrews 12:22, 23) Like the king in the royal line of David (23:6), the city “will be called YHWH [is] our righteousness.” This suggests that those who are citizens of the heavenly Jerusalem will benefit from the righteousness or justice that has YHWH as its ultimate source. (33:16)
YHWH declared that there would “not be cut off for David a man to sit upon the throne of the house of Israel.” The Anointed One, Messiah, or Christ, Jesus, is in possession of an indestructible life, making it possible for his rule to continue without coming to an end as did the reigns of all the other kings in the royal line of David. (Hebrews 7:15-17) Members of the “house of Israel” or people of Israel would become beneficiaries of his rule. (33:17)
There would not be cut off a man to the Levitical priests before YHWH’s “face” or presence, offering holocausts and burning grain offerings and making sacrifices for all the days” or all future time. When the Romans under the command of Titus destroyed Jerusalem and the temple in 70 CE, the sacrificial arrangement there came to an end. Therefore, from a strictly literal standpoint, one could not say that Levitical priests continued to function at an altar in Jerusalem. In the first century, however, a considerable number of Levitical priests became disciples of Jesus, the Anointed One, Messiah, or Christ. Any of them who may have lived after the destruction of Jerusalem or any of their descendants who put faith in Jesus as the promised Anointed One or Messiah continued to function as priests under Jesus, the great High Priest, offering spiritual sacrifices. These spiritual sacrifices include prayer, praise, thanksgiving, and all the deeds that contribute to the physical and spiritual well-being of others and are an expression of love and concern for those in need. (33:18; Acts 4:36, 37; 6:7; Hebrews 9:11-14; 13:15, 16; 1 Peter 2:4, 5)
The “word of YHWH,” or another message from YHWH, came to Jeremiah. (33:19) This message related to the permanence of the royal and the priestly lines. The dependable cycle of day and night is designated as YHWH’s “covenant with the day” and his “covenant with the night.” If that fixed cycle could be broken so that day and night would not come at their appropriate time or would not alternate in the regular sequence,(33:20), then also could YHWH’s covenant with his servant David be broken, with no son in his line to reign on his throne. It would also mean the breaking of the covenant with Levi, as there would be no Levitical priests functioning as YHWH’s ministers. (33:21) Just as sure as day and night continue to alternate in the regular sequence, so will the royal and priestly arrangement continue. YHWH would not permit the royal and the priestly lines of descent to be broken. As the “host of heaven” or the stars in the night sky “cannot be numbered,” and as the “sand of the sea,” or the grains of sand on the seashore, “cannot be measured,” just as certain would YHWH “multiply the seed” or offspring of his servant David and the Levitical priests who minister to him. Both lines of descent were preserved in the centuries that followed the destruction of Jerusalem by the Babylonians under the command of King Nebuchadnezzar. (33:22)
Again the “word of YHWH” came to Jeremiah. (33:23) This message directed Jeremiah’s attention to what non-Israelite people were saying about the “two families” YHWH had chosen but had afterward rejected. Having concluded that the Israelites had been rejected by their own God, people of other nations despised them and no longer regarded them as a nation. The words of verse 26 could be taken to suggest that the “two families” designate the “seed of Jacob,” or the people of Israel, and the family of the Davidic dynasty. It does not seem likely that the two families would be members of the royal line and of the priestly line (verse 22), for it does not appear that people of foreign nations would consider the rejection of the priestly line as a factor that indicated the end for a nation. The renderings of a number of modern translations are specific in identifying the two families, but the identification is not based on verse 26. “The LORD has rejected the two kingdoms he chose.” (NIV) “The LORD chose Judah and Israel and then abandoned them!” (NLT) “The LORD chose Israel and Judah, but now he has rejected them.” (CEV) (33:24)
YHWH is next quoted as declaring that he had not rejected the “seed of Jacob and of David [his] servant. This is initially confirmed on the basis of his “covenant with day and night,” or the fixed sequence of day alternating with night, and his established “statutes” governing the “heavens” (the celestial orbs or lights) and the “earth.” Nothing would ever change in what YHWH had established. (33:25) Likewise, he will not reject the “seed of Jacob” (or the people of Israel) and the offspring of his servant David. From the “seed” or descendants of David, YHWH promised to take one (the Anointed One, Messiah, or Christ) to rule “over the seed [offspring or descendants] of Abraham, Isaac, and Jacob,” the ancestors of the Israelites. This would become a reality because YHWH would restore the “captivity” of his people (their body of captives in exile or, according to a number of modern translations, “their fortunes”) and would have compassion for them. (33:26)
Note
In the Septuagint, chapter 40 ends with verse 13. The entire section of the Hebrew text from verses 14 through 26 is omitted.
At the time King Nebuchadnezzar of Babylon and his entire army, along with the warriors from all the kingdoms under his dominion, and “all the peoples were fighting against Jerusalem” and all the neighboring towns (“all the cities of Judah” [LXX]), Jeremiah received a “word” or message from YHWH. (34:1 [40:1, LXX]) This message directed him to go to speak to Zedekiah the king of Judah. The message from YHWH to Zedekiah was, “Look, I am giving this city [Jerusalem] into the hand of the king of Babylon, and he [will seize it and (LXX)] will burn it with fire.” (34:2 [41:2, LXX]) “And you will not escape from his hand.” Zedekiah would be captured and delivered into Nebuchadnezzar’s hand. There would be a face-to-face encounter. Zedekiah’s eyes would see the “eyes of the king of Babylon,” and Nebuchadnezzar would speak “mouth to mouth” with Zedekiah, who would then be taken to Babylon. (34:3 [41:3, LXX]) Regarding Zedekiah’s death, the “word of YHWH” revealed, “You will not die by the sword.” (34:4 [41:4, LXX]; see the Notes section.) “You will die in peace,” not as a casualty of war, and be given an honorable burial, accompanied by “burnings” like those of your forefathers, kings who reigned before your time. The “burnings” to be made for Zedekiah would have been burnings of spices, and the people would lament for him, “Alas, O lord [or master]!” This “word” or message to Zedekiah would be fulfilled, for YHWH was the One who had spoken. According to Josephus (Antiquities, X, viii, 7), Nebuchadnezzar kept Zedekiah imprisoned in Babylon “until he died, and buried him magnificently.” (34:5 [41:5, LXX]; see the Notes section.)
In Jerusalem, “Jeremiah the prophet” spoke to Zedekiah, king of Judah “all these words” that YHWH had made known to him. (34:6 [41:6, LXX]; see the Notes section.) At that time, the army of Nebuchadnezzar the king of Babylon was warring against Jerusalem and against all the cities of Judah that by then had not fallen. Of the fortified cities only Lachish (identified with a site southwest of Jerusalem and west of Hebron) and Azekah (linked to a site southwest of Jerusalem and northwest of Hebron) remained to be conquered. One of the ostraca that are commonly called the “Lachish Letters” appears to have been written about this time. Part of the inscription directed to the commander at Lachish reads, “We are watching for the signals of Lachish, according to all the indications that my lord has given, for we cannot see Azekah.” This inscription could indicate that Azekah had fallen, with no fire signals being seen from there. (34:7 [41:7, LXX])
Probably at the time the military force under the command of King Nebuchadnezzar undertook the siege against Jerusalem, Zedekiah initiated concluding a covenant or solemn agreement with his subjects to free fellow Israelite slaves. The military threat may have prompted him to rectify past failure on the part of his subjects to free their fellow Israelites after six years of servitude (Exodus 21:2; Deuteronomy 15:12), and his hope may have been that YHWH would look more favorably on them as a result and spare Jerusalem from being conquered. It was after King Zedekiah had made the solemn agreement with his subjects to proclaim liberty to fellow Israelites who were then in servitude that a message from YHWH came to Jeremiah. (34:8 [41:8, LXX]) According to the covenant, every man was to let his Hebrew manservant and his Hebrew female slave go free. No one was to enslave “his brother,” a Judean. The Mosaic law only required the granting of liberty to all Israelite slaves in a Jubilee year, suggesting that the covenant was concluded to comply with the Jubilee arrangement. (34:9 [41:9, LXX]; Leviticus 25:10)
“All the princes [members of the royal court and officials (great ones or nobles [LXX])] and all the people who had entered into the covenant” to set their Hebrew male and female slaves free so that they would not be enslaved again complied with the terms of the covenant and liberated their slaves. (34:10 [41:10, LXX]; see the Notes section.)
Later, when the military force of the Egyptian Pharaoh came to the aid of the kingdom of Judah, King Nebuchadnezzar withdrew his warriors from Jerusalem. (37:5) Therefore, apparently believing that Jerusalem would not fall to the Babylonians (34:21, 22), those to whom fellow Israelites had been in servitude “turned” or broke their solemn agreement regarding their former male and female slaves. They again forced them into servitude. (34:11 [41:11, LXX]; see the Notes section.)
In response to the unjust conduct of the oppressive men, YHWH made known to Jeremiah his “word” or message of judgment against them. (34:12 [41:12, LXX]) “YHWH, the God of Israel,” declared, “I concluded a covenant with your fathers [forefathers or ancestors] in the day” or at the time “I brought them out from the land of Egypt, from the house of bondage [the land where the Israelites had been enslaved].” (34:13 [41:13, LXX]) According to the terms of the covenant relating to slavery, a Hebrew slave was to be granted his freedom at the “end of seven years” (in the seventh year of his servitude [whenever six years are fulfilled (LXX)]). After a Hebrew, a “brother” to a fellow Israelite, had served the one to whom he had been sold for six full years, his fellow Israelite was required to set him free. The ancestors of Jeremiah’s contemporaries did not “hear,” listen to, or obey YHWH and refused to “incline their ear” to give attention to his law. (34:14 [41:14, LXX])
Regarding Jeremiah’s contemporaries, the message from YHWH continued, Recently (literally, “today”), “you turned” (away from the wrong of your ancestors) “and did what was right in my eyes by proclaiming liberty each one [of you] to his fellow, and you concluded a covenant before my face [or before me] in the house upon which my name is called” (the temple that belonged exclusively to YHWH as his representative place of dwelling). (34:15 [41:15, LXX]) “And then you turned [from doing what was right] and profaned my name.” Although the people had agreed to carry out the terms of the covenant, doing so in God’s name and at his temple, they went back on their solemn agreement and thereby profaned his name. Each one of them took back his male and female slaves to whom they had granted liberty “according to their desire [literally, soul (or their own self)],” either according to their desire to be free or for the benefit of their own soul or self, and forced them back into servitude as their male and female slaves. (34:16 [41:16, LXX])
YHWH made known his severe judgment for the profanation of his name. “You have not heard [listened to or obeyed] me by proclaiming liberty each one [of you] to his brother and each one [of you] to his fellow. Look, I am proclaiming liberty to you.” The word “look” served to focus attention on the undesirable kind of liberty that would come upon those who again subjected fellow Israelites to enslavement. They would be exposed to the liberty of having the sword of war wielded against them and of suffering from famine (on account of siege and conquest) and pestilence (the spread of infectious disease from being weak from hunger and having to live in the unsanitary conditions of a city under siege). YHWH purposed to let the people experience a calamity that would cause them to be a “horror” (something that would appear terrifying [“give you for a dispersion” (LXX)]) to the people of “all the kingdoms of the earth” (all who would come to know about what had befallen them). (34:17 [41:17, LXX])
To conclude the covenant, a calf was sacrificed and cut in half, and the men agreeing to the terms of this covenant passed between the parts. YHWH is quoted as referring to this solemn agreement as “my covenant,” for it had been made in his name and before him [literally, “before [his] face”] in his temple. His judgment was directed against the men who transgressed the covenant, not living up to its “words” or terms. (34:18 [41:18, LXX]; see the Notes section.) The ones who passed between the parts of the calf are identified as the “princes of Judah” (officials [rulers (LXX] in the kingdom of Judah), “princes of Jerusalem” (members of the royal court), “eunuchs” (court officials [mighty ones or men in position of authority or power (LXX)]), “priests, and all the people of the land.” (34:19 [41:19, LXX]; see the Notes section.)
YHWH determined to deliver those who had transgressed the covenant “into the hand [or power] of their enemies and into the hand of those seeking their souls [or lives].” Their carcasses would become food for carrion-eating birds and wild animals. (34:20 [41:20, LXX]) Regarding “Zedekiah the king of Judah and his princes [rulers (LXX)],” YHWH decreed, “I will give [them] into the hand of their enemies and into the hand of those seeking their souls [or lives] and into the hand of the army of the king of Babylon.” This was the army that had withdrawn from Jerusalem to face the troops of Pharaoh that had come from Egypt to help the kingdom of Judah. (34:21 [41:21, LXX]; 37:5, 7; see the Notes section.) YHWH declared his purpose to bring the army of the king of Babylon back to Jerusalem. Attention is focused on this development with the word “look,” and then the text continues, “I will command, says YHWH, and will bring them back to this city [to this land (LXX)], and they will fight against it and seize it, and burn it with fire; and the cities of Judah I will make a desolation, without inhabitant.” The kingdom of Judah would come to its end, and the cities in the realm would be reduced to ruins. This would be the severe judgment for the failure of the people to remain faithful to YHWH. (34:22 [41:22, LXX])
Notes
Verse 4 of the Hebrew text introduces the message directed to Zedekiah with the words, “Yet hear the word of YHWH, Zedekiah king of Judah; thus says YHWH about you.” The Septuagint rendering of verse 4 in chapter 41 is basically the same. “But hear the word of the Lord, Zedekiah king of Judah; thus says the Lord.” The Septuagint does not include the words “about you” and omits mentioning that Zedekiah would not die by the sword.
In verse 5 of chapter 41, the Septuagint transliterates the Hebrew word for “lord” as adon. There is no mention of “burnings” being made for Zedekiah.
The Septuagint, in verse 6 of chapter 41, mentions Jeremiah but does not refer to him as “the prophet.”
The Septuagint rendering of verse 10 of chapter 41 is combined with the wording of verse 11 and does not directly mention that the people were initially responsive to the terms of the covenant. Instead, the focus is on the failure of the people to continue complying with what they had agreed to do. “And all the nobles and all the people who had entered into the covenant to send away [or liberate] each one [of them] his male servant and female servant turned [or went back on their solemn agreement] and made them be their male servants and female servants.”
It may be that the Septuagint translator was unfamiliar with the ancient manner of concluding a covenant. The rendering of verse 18 in chapter 41 indicates that God would deliver up the men who transgressed his covenant and did not adhere to the covenant they made before his “face” or before him to be “like the calf they made, to work for it” (or to render service to the representation of a calf). The apparent allusion is to the golden calf that was made in the wilderness and which the Israelites worshiped (or served) during the time Moses was on Mount Sinai, where he received the tablets with the Ten Commandments and other instructions and commands, including about the construction of the tabernacle and its furnishings, the design of the priestly garments, and the sacrificial arrangement. (Exodus 24:12-32:8) Moses destroyed that representation of a calf. (Exodus 32:20) Therefore, for the contemporaries of Jeremiah to be made like the golden calf would mean that they would be facing the prospect of a violent end.
In keeping with the different rendering of verse 18, the Septuagint (in verse 19) does not refer to the “passing between the parts of the calf.” It also does not list the “princes of Jerusalem” but refers to the “rulers of Judah,” the “mighty” or influential ones, the “priests,” and the “people.”
The concluding phrase in verse 21 of chapter 41 in the Septuagint differs from the reading of the Hebrew text. It may be understood to mean that the “army of the king of Babylon” would come against those who were “running away from them [the Chaldeans or Babylonians].”
“In the days of Jehoiakim the son of Josiah, king of Judah,” Jeremiah received a message from YHWH. This was toward the end of Jehoiakim’s reign after King Nebuchadnezzar and his troops had invaded the realm of the kingdom of Judah and was over eleven years before the destruction of Jerusalem. (35:1 [42:1 (LXX)]; 2 Kings 24:1, 2; Jeremiah 35:11)
Jeremiah was instructed to go to the “house [or family] of the Rechabites [Archabin (LXX)],” to speak to them, and then to “bring them into the house of YHWH” (or the temple precincts). There, in one of the chambers [one of the courts (LXX)], he was to “offer them wine to drink.” (See 1 Kings 6:5, 6.) According to 1 Chronicles 2:55, the Rechabites were Kenites who came from Hammath, the father of the house of Rechab.” Hammath may either have been an ancestor or the name of the place from which the Rechabites came. In Jeremiah’s time, they identified themselves as descendants of Jonadab (Jehonadab), the son of their ancestor Rechab. (35: 6) Jonadab, a devoted worshiper of YHWH, was a contemporary of Jehu who reigned in the ten-tribe kingdom of Israel. (35:2 [42:2, LXX]; 2 Kings 10:15, 16; see the Notes section.)
As he had been divinely directed, Jeremiah took Jaazaniah (the apparent leader of the Rechabites) the son of Jeremiah the son of Habazziniah, “and his brothers and all his sons, and all the house” (or the whole family) of the Rechabites (35:3 [42:3, LXX]) and “brought them into the house of YHWH [the temple precincts], into the chamber of the sons of Hanan [Hananias (LXX)] the son of Igdaliah [Godolias (LXX)], a man of God.” The reference to Hanan as a “man of God” may mean that he had been a prophet. As to the location of the “chamber of the sons of Hanan,” the text says that it was “near the chamber of the princes [high officials]” and “above the chamber of Maaseiah the son of Shallum, the keeper of the threshold.” Other texts identify Maaseiah as a priest. (21:1; 29:25) As “keeper of the threshold [court (LXX)],” Maaseiah was responsible for one of the three entrances leading into the temple area, and he may have granted Jeremiah and the Rechabites access to the “chamber of the sons of Hanan.” (35:4 [42:4, LXX]; 52:24) Jeremiah set before (literally, “before the faces of”) the “sons of the house [or family] of the Rechabites bowls full of wine [a vessel of wine (LXX)] and cups,” and said to them, “Drink wine.” (35:5 [42:5, LXX])
The Rechabites answered Jeremiah, “We will drink no wine, for Jonadab [Jehonadab] the son of Rechab, our father [forefather] commanded us, You shall not drink wine, you and your sons, forever.” In the Septuagint, the “no” is made emphatic with two words for “not” and may be translated “by no means.” (35:6 [42:6, LXX]) Jonadab also commanded them not to build houses, sow seed, and plant vineyards. They were to live in tents “all [their] days” so that they would “live many days [or a long time] in the land” where they were moving about as nomads. (35:7 [42:7, LXX])
The Rechabites “heard,” listened to, or obeyed the “voice of Jehonadab [Jonadab] the son of Rechab,” their “father” or forefather, in all that he had commanded them. Therefore, all the “days” or all the time since then, they, their wives, sons, and daughters drank no wine (35:8 [42:8, LXX]) The Rechabites also did not build houses as their residences nor plant vineyards, own fields, or sow seed. (35:9 [42:9, LXX]) Instead, they continued to live in tents and to obey and do all that Jonadab (Jehonadab) their forefather had commanded them. (35:10 [42:10, LXX])
When King Nebuchadnezzar with his troops invaded the land of the kingdom of Judah, the Rechabites decided to go to Jerusalem to reside there. This they felt forced to do out of fear of what would happen to them in their vulnerable position as tent dwellers upon being faced with the “army of the Chaldeans” and the “army of Aram [the Aramaeans or Syrians (Assyrians [LXX])].” (35:11 [42:11, LXX])
After the interaction with the Rechabites, the “word of YHWH came to Jeremiah.” (35:12 [42:12, LXX]) “YHWH of hosts [the God with hosts of angels in his service], the God of Israel” (or, according to the Septuagint, the “Lord”) is then quoted as saying to Jeremiah, “Go and say to the men of Judah and the inhabitants of Jerusalem, Will you not take [or accept] discipline [instruction or correction] and hear [listen to or heed] my words?” The implied answer to the rhetorical question is that the people were unwilling to accept discipline or instruction and to be obedient to YHWH’s commands as set forth in the law and as made known through his prophets. (35:13 [42:13, LXX])
The disobedience of the Israelites to the words of YHWH their God contrasted sharply with the obedience of the Rechabites to the commands of their forefather Jehonadab (Jonadab). Their forefather had commanded “his sons” or offspring to “drink no wine.” Therefore, to that very “day” or time, the Rechabites did not drink wine, remaining steadfast in their obedience to Jehonadab’s (Jonadab’s) command. Although YHWH repeatedly (literally, rising up early and sending) spoke to the Israelites, they refused to “hear,” listen to, or obey him. (35:14 [42:14, LXX])
YHWH repeatedly sent his “servants the prophets” to his people, admonishing them, “Turn, each one [of you] from his evil way and make good your doings, and do not go after other gods to serve them.” If they had heeded these words and changed their conduct in keeping with YHWH’s commands, the people would have been able to continue residing in the land that he had given to their “fathers” or ancestors. They, however, did not “incline [their] ear” to be responsive to what was said to them. They did not “hear,” listen to, or obey YHWH. (35:15 [42:15, LXX])
The “sons” or descendants of “Jehonadab [Jonadab] the son of Rechab” lived according to the command of their forefather. Whereas the Rechabites were willing to follow what their earthly forefather had commanded them, the people of Israel refused to listen to or obey their God. (35:16 [42:16, LXX]) “Therefore,” in view of the transgression of his people, “YHWH, the God of hosts [the God with hosts of angels in his service], the God of Israel,” expressed his judgment against them. “Look, I am bringing on Judah [the realm of the kingdom of Judah] and all the residents of Jerusalem all the evil [or calamity] that I have spoken against them.” He had not left them ignorant respecting his will. Through his prophets, he “had spoken to them,” and they did not “hear” or listen. He “called to them,” but “they did not answer.” (35:17 [42:17, LXX]; see the Notes section.)
To the “house” or family of the Rechabites, Jeremiah revealed the favorable judgment of “YHWH of hosts, the God of Israel.” “Because you have listened to [or obeyed] the command of Jehonadab [Jonadab] your father [forefather or ancestor] and kept all his precepts and done all that he commanded you” (35:18 [42:18, LXX]; see the Notes section), therefore, thus says YHWH of hosts, the God of Israel, [there] will never be lacking a man from [of the sons of (LXX)] Jonadab [Jehonadab] the son [of the sons [LXX]) of Rechab to stand before my face [or me] all the days [all the days of the earth (LXX)].” These words assured the Rechabites that they would survive the foretold destruction of Jerusalem and have descendants in future years. There is ancient testimony to this effect. According to the Mishnah (Taanith [Ta’anit], 4:5), the “sons” or descendants of Jonadab (Jehonadab) the son of Rechab were among the families who regularly contributed the wood needed at the temple in Jerusalem. Their turn to do so was on the seventh of Ab (Av), the fifth month of the sacred Hebrew calendar and which month corresponds to mid-July to mid-August. In his Ecclesiastical History, Eusebius quoted the account of Hegesippus of the first century CE regarding the martyrdom of “James the brother of the Lord” Jesus Christ. This James came to be known as the “righteous one.” When stones were hurled at him to kill him, one of the Rechabites cried out, “Stop! What are you doing? The righteous one is praying for you.” (Book II, 23:17) “Ancient rabbinical sources indicate that the Rechabites intermarried with members of the tribe of Levi and thereby gained priestly status. This would explain why Hegesippus referred to them as “the priestly family to which Jeremiah the prophet bore witness.” (35:19 [42:19, LXX]
Notes
In verse 2 of chapter 42, the Septuagint does not mention that Jeremiah was told to “speak” to the Rechabites.
The Septuagint text of verse 17 in chapter 42 ends with the words, “all the evils that I have spoken against them.”
Jeremiah received a “word” or message from YHWH “in the fourth year of Jehoiakim the king of Judah.” This was the year in which Nebuchadnezzar defeated the troops of Pharaoh Nechoh (Neco, Necho) at Carchemish. (46:2) It also was the year Nebuchadnezzar became king of Babylon upon the death of his father Nabopolassar. The generally accepted date for these events is 605 BCE. (36:1 (43:1, LXX)
Jeremiah was instructed to make a written record of “all the words” that YHWH had spoken to him “against Israel [Jerusalem (LXX)] and against Judah and against all the nations,” starting from the “days of Josiah” (the thirteenth year of his reign [1:2]) down to the then-present “day” or time. This included YHWH’s messages from a period of about 23 years. (36:2 [43:2, LXX])
YHWH’s purpose for having everything written down on a scroll was so that the “house” or people of Judah would “hear,” when the words were read to them, about “all the evil” or calamity that he would bring upon them and that this might motivate them to repent, with each one of them turning away from “his evil way” or from his corrupt conduct. If the people stopped their lawless ways and repentantly returned to YHWH, he would “forgive [be gracious concerning (LXX)] their iniquity and their sin.” (36:3 [43:3, LXX])
Jeremiah summoned “Baruch the son of Neriah” to write on a scroll, at his dictation (literally, “from the mouth of Jeremiah”), “all the words that YHWH had spoken to him.” (36:4 ]43:4, LXX])
It may be that the leading priests had barred Jeremiah from free access to the temple area on account of his prophesying, for he told Baruch, “I am being restrained [under guard or confined (LXX)]; I cannot go to the house [or temple] of YHWH.” (36:5 [43:5, LXX]) Therefore, he directed Baruch to go to the temple and to “read from the scroll” on which, at his dictation, he had written the “words of YHWH.” Baruch was to do the reading on a “fast day” to the people gathered in the “house of YHWH” or in the temple courtyard. All the people from outside Jerusalem (“all Judah”) who would be coming from their respective cities to the temple were also to have the words of the scroll read to them. On a fast day, more people than usual would be in the temple area, making it possible for many who would otherwise not be there to hear the “words of YHWH.” (36:6 [43:6, LXX])
In view of its being a fast day when the “words of YHWH” would be read, the hope of Jeremiah was that the supplication of the people would come before [literally, before the face of] YHWH, or be made in sincerity for forgiveness, and that each one of them would “turn from his evil way.” Their continuing in the wrong course would have serious consequences, “for great” was “the anger and the wrath” YHWH had “spoken against this people.” (36:7 [43:7, LXX]; see the Notes section.)
“Baruch the son of Neriah did everything Jeremiah the prophet commanded him,” reading from the scroll the “words of YHWH in YHWH’s house” (or in the temple precincts). (36:8 [43:8, LXX]) It was “in the fifth year [eighth year (LXX)] of Jehoiakim the son of Josiah, king of Judah [King Jehoiakim (LXX)], in the ninth month (mid-November to mid-December) that “they proclaimed a fast before [literally, before the face of] YHWH.” Apparently to observe this fast, “all the people in Jerusalem” and from other cities of Judah came to the temple. The reason for the fast may have been fear of a serious threat from the Babylonians following their defeat of the Egyptian army at Carchemish. (36:9 [43:9, LXX]; see the Notes section.) “In the house of YHWH” or in the temple precincts, Baruch read from the scroll the words that Jeremiah had dictated to him. The location from which he did the reading to all the people was the “chamber [house (LXX)] of Gemariah the son of Shaphan the scribe, in the upper court at the entry of the new gate of the house of YHWH.” Shaphan, the father of Gemariah, served as a scribe or royal secretary to King Josiah (2 Kings 22:8-12), the father of Jehoiakim. Gemariah probably was also trained as a scribe, and functioned as a prince or high official in the court of King Jehoiakim. Possibly, as he stood in the chamber of Gemariah before an open window that faced the court where the people were gathered, Baruch read to them. (36:10 [43:10, LXX])
“Micaiah the son of Gemariah the son of Shaphan” (or Shapan’s grandson) was among those who heard “all the words of YHWH” that Baruch read publicly from the scroll. (36:11 [43:11, LXX]) He then “went down” from the higher elevation of the temple precincts to the “house of the king” or to the palace complex and entered into the “chamber of the scribe,” the royal secretary Elishama. “All the princes [rulers (LXX) or high officials]” were seated there, including Elishama, Delaiah the son of Shemaiah, Elnathan (probably the father of Nehushta, the wife of Jehoiakim and the mother of Jehoiachin [2 Kings 24:8]) the son of Achbor, Gemariah the son of Shaphan, and Zedekiah the son of Hananiah. (36:12 [43:12, LXX]) Micaiah related to them “all the words that he had heard” when Baruch read from the scroll “in the ears [or the hearing] of the people.” (36:13 [43:13, LXX]) “All the princes” (“rulers” [LXX]) then sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch, requesting that he come to them with the scroll from which he had read to the people. “Baruch the son of Neriah took the scroll in his hand and went [went down (LXX) from the higher elevation of the temple precincts] to them.” (36:14 [43:14, LXX])
The princes requested that Baruch sit down and read to them from the scroll, and he did so “in their ears” or in their hearing. (36:15 [43:15, LXX]) After having heard all the words that were read to them, the princes (rulers [LXX]) “turned in fear” to one another, possibly on acccount of the severity of YHWH’s judgment against his unfaithful people. The princes also would have been aware of the attitude of King Jehoiakim, and they may have feared that his anger would be aroused. Nevertheless, they felt obligated to report to him “all” the words they had heard. They must have known that he would learn about the public reading of the scroll and would become incensed by a failure on their part to inform him about it. Their report would have been a summary of the contents of the scroll. According to the Septuagint, they “took counsel” with one another and decided to tell the king about the words that had been read to them. (36:16 [43:16, LXX]) The princes asked Baruch how he came to write all the words from Jeremiah’s mouth or at his dictation. Apparently they wanted to make sure they knew just how the work was accomplished in the event that King Jehoiakim questioned them regarding it. (36:17 [43:17, LXX]) Baruch told them that Jeremiah spoke the words and that he then wrote them down on the scroll “with ink.” (36:18 [43:18, LXX]; see the Notes section.)
In view of the contents of the scroll, the princes believed that the king’s reaction would be such as to jeopardize the lives of Baruch and Jeremiah. Therefore, they advised that both he and Jeremiah go into hiding and let no one know of their whereabouts. (36:19 [43:19, LXX])
The princes went into the “court,” apparently the inner palace court, to report to King Jehoiakim everything (or provide him with a basic summary of everything) they had heard, but they did not take the scroll with them, leaving it in the “chamber of Elishama the scribe” or royal secretary. (36:20 [43:20, LXX])
King Jehoiakim sent Jehudi to get the scroll. After taking it “from the chamber [house (LXX)] of Elishama the scribe,” Jehudi read it “in the ears” or in the hearing of the king while “all the princes” or royal officials were standing by. (36:21 [43:21, LXX]) It was cold at the time, for it was the ninth month (mid-November to mid-December). Therefore, King Jehoiakim was sitting in the “winter house [a section of the palace complex that was suitable for occupancy during cold weather],” with a “fire in the brazier burning before him” (literally, “before his face”). (36:22 [43:22, LXX])
After Jehudi read three or four columns of the scroll, that section was cut with the “knife of a scribe,” and then tossed “into the fire in the brazier.” This continued until the entire scroll was consumed in the flames. If Jehudi did the cutting and burning of the scroll, he would have acted at the command of the king. This is made explicit in the Contemporary English Version. “But every time Jehudi finished reading three or four columns, the king would tell him to cut them off with his penknife and throw them in the fire.” Although the closest antecedent for the Hebrew word rendered “he cut” is Jehudi, many other modern translations represent Jehoiakim as the one who cut the scroll and burned it. Verses 25 and 28 provide some support for this interpretive rendering, as these verses attribute the act to the king. “Whenever Jehudi had read three or four columns of the scroll, the king cut them off with a scribe’s knife and threw them into the firepot, until the entire scroll was burned in the fire.” (NIV) “Each time Jehudi finished reading three or four columns, the king took a knife and cut off that section of the scroll. He then threw it into the fire, section by section, until the whole scroll was burned up.” (NLT) “Every time Jehudi read three or four columns of the scroll, the king cut them off with a penknife and threw them into the fire in the brazier.” (REB) Josephus, in his Antiquities (X, vi, 2), also referred to the king as the one who destroyed the scroll. “When the king heard what [the scroll] contained, he was angry, and tore it, and cast it into the fire, where it was consumed.” (36:23 [43:23, LXX])
Neither King Jehoiakim nor his servants who for the first time heard the reading of the scroll responded with a proper fear or alarm of YHWH’s severe punishment for unfaithfulness to him. The Septuagint says that they “did not seek” or, according to another reading, “were not astonished” or did not come to be beside themselves. They did not tear their garments in expression of distress, sorrow, or repentance. (36:24 [43:24, LXX])
Elnathan, Delaiah (Godolias but Dalaias in verse 12 [LXX], and Gemariah who heard the reading of the words for a second time pleaded with King Jehoiakim “not to burn the scroll,” but he refused to listen to them. (36:25 [43:25, LXX])
King Jehoiakim commanded “Jerahmeel the son of the king and Seraiah the son of Azriel and Shelemiah the son of Abdeel to seize Baruch the scribe and Jeremiah the prophet.” They, however, were unsuccessful in the attempt, for YHWH kept both men hidden from them. The expression “son of the king” does not designate an actual son of King Jehoiakim. At the time, Jehoiakim was about 30 years old and, therefore, too young to have had a grown son to send on a mission to apprehend Baruch and Jeremiah. (2 Kings 23:36; Jeremiah 36:9) In this case, “son of the king” could designate a member of the royal family. Another possibility is that “son” here means “servant,” a man in the service of the king. (36:26 [43:26, LXX]; see the Notes section.)
After King Jehoiakim had burned the scroll on which Baruch wrote the words that came from the “mouth of Jeremiah” or the words that the prophet dictated, the “word of YHWH came to Jeremiah.” (36:27 [43:27, LXX]) This “word” or message instructed him to write “all the words that were on the first scroll” which “Jehoiakim the king of Judah” had burned. (36:28 [43:28, LXX]) Regarding “Jehoiakim the king of Judah,” Jeremiah was to relate what YHWH had revealed to him, “You have burned this scroll, saying, ‘Why have you written in it, saying, The king of Babylon will certainly come and destroy this land and will cut off from it man and beast’ [domestic animal]?” Instead of being moved to repentance from learning about the severe judgment that would come through the agency of Nebuchadnezzar the king of Babylon, Jehoiakim responded with indignation. (36:29 [43:29, LXX]; see the Notes section.) “Therefore, thus says YHWH concerning Jehoiakim the king of Judah, He will have none to sit upon the throne of David and his corpse will be cast out to the heat by day and to the frost by night.” His unburied dead body would be left exposed to the elements. In his Antiquities (X, vi, 3), Josephus wrote that the king of Babylon commanded that Jehoiakim be “thrown before the walls [of Jerusalem], without any burial.” The brief three-month reign of his son Jehoiachin was hardly enough to consider him as having been successful in sitting upon the throne of David, or ruling as a member of the royal line of David. (36:30 [43:30, LXX])
YHWH’s judgment against Jehoiakim and the kingdom of Judah continued, “I will visit him [or attend to him with punishment] and his seed [or offspring] and his servants for their iniquity, and I will bring upon them and upon the residents of Jerusalem and upon the men [or people] of Judah all the evil [or calamity] that I have spoken against them, and they did not hear [listen or give heed].” (36:31 [43:31, LXX])
“Jeremiah took another scroll and gave it to Baruch the son of Neriah, the scribe, and he [Baruch] wrote on it from the mouth of Jeremiah [or at Jeremiah’s dictation] all the words of the scroll that Jehoiakim the king of Judah had burned in the fire, and there were added to them many words like those.” On this second scroll, Baruch wrote much more than what had been recorded on the scroll that King Jehoiakim had destroyed. (36:32 [43:32, LXX])
Notes
The Septuagint in verse 7 of chapter 43 expresses the introductory thought in a way that differs from the extant Hebrew text. “Perhaps their mercy [or their need for compassion] will fall [or come] before the face [or person] of the Lord.” This rendering apparently resulted from considering the Hebrew word for “supplication” (techinnáh) to mean “mercy” or “favor,” which it does in certain contexts. (Compare Joshua 11:20 and Ezra 9:8.)
In verse 9, the Masoretic Text apparently preserves the correct year (the “fifth year”) for the proclamation of a fast. The “eighth year” (according to the Septuagint) appears to be too long for Baruch to have waited for the proclamation of a fast so that he could act on Jeremiah’s directive to read the words of YHWH to the people on a fast day.
The Septuagint, in verse 18 of chapter 43, does not include the detail about the writing being done “with ink.”
Verse 26 of chapter 43 in the Septuagint does not mention “Shelemiah the son of Abdeel.” It also does not identify Baruch as a “scribe” and Jeremiah as a “prophet.”
The Septuagint, in verse 29 of chapter 43, does not include the introductory words “and regarding Jehoiakim the king of Judah.”
In verse 32 of chapter 43, the Seputagint does not refer to Jeremiah as taking and giving another scroll to Baruch. It says, “And Barouch took another scroll and wrote on it.”
“Nebuchadnezzar the king of Babylon made Zedekiah the son of Josiah king in the land of Judah instead of Coniah the son of Jehoiakim [the brother of Zedekiah].” “Coniah” is the abbreviated form of “Jeconiah,” another name for Jehoiachin, the nephew of Zedekiah, who was taken into Babylonian exile. At the time Nebuchadnezzar made 21-year-old Zedekiah king, he had him take an oath in God’s name to obligate himself solemnly to be a loyal vassal king. (37:1 [44:1, LXX]; 2 Chronicles 36:11, 13; Ezekiel 17:12-14)
Neither Zedekiah nor his “servants” or his officials “listened to the words of YHWH that he spoke by the hand of [or through the agency of] Jeremiah the prophet.” Also the “people of the land,” or those then living in the territory of the kingdom of Judah, paid no attention to the messages of YHWH that “Jeremiah the prophet” proclaimed. (37:2 [44:2, LXX]; see the Notes section.)
In view of the threat from the Babylonian forces that the kingdom of Judah had faced, “King Zedekiah sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to Jeremiah the prophet,” with the request, “Pray for us to YHWH our God.” Jehucal (Jucal, a shortened form of Jehucal) later was one of the princes or high officials who wanted Jeremiah to be killed and was a participant in lowering him into a miry cistern, to die there. (38:1-6, 19) Zephaniah the priest, however, does not appear to have been unfavorably inclined toward Jeremiah. When, for example, he received a letter from Shemaiah of Nehelam, a false prophet in Babylon, urging him to rebuke and punish Jeremiah for his prophesying (29:24-29), Zephaniah disregarded the words of Shemaiah and instead read the letter to Jeremiah. (37:3 [44:3, LXX])
At the time he was asked to pray to YHWH, Jeremiah still enjoyed freedom of movement among the people, for he had not yet been imprisoned. (37:4 [44:4, LXX]) To render aid to the kingdom of Judah, the “army of Pharaoh had come out of Egypt.” This Pharaoh is generally considered to have been Hophra. (44:30 [Ouaphre (51:30, LXX); Apries (Herodotus)] When the Chaldeans heard about the army of Pharaoh, they lifted the siege against Jerusalem and withdrew from the city to confront the Egyptian warriors. (37:5 [44:5, LXX]) Then the “word of YHWH came to Jeremiah the prophet,” revealing to him what would happen to Jerusalem. (37:6 [44:6, LXX]; see the Notes section.) “YHWH, the God of Israel,” declared, “Thus you shall say to the king of Judah [Zedekiah] who sent you [the delegation] to me [YHWH] to inquire of me [through Jeremiah (sent to you to inquire of me [LXX])], Look, the army of Pharaoh that came to you for assistance [to you] is returning to its own land, Mizraim [Egypt].” This indicated that the Egyptian warriors would be unsuccessful in dealing with the threat of the Chaldean invaders. (37:7 [44:7, LXX])
The Chaldeans would “come back and fight” against Jerusalem. They would succeed in capturing the city and burning it. (37:8 [44:8, LXX]) YHWH’s message through Jeremiah was that Zedekiah and his subjects should not deceive themselves, believing that the Chaldeans would go away. They would not go away. (37:9 [44:9, LXX] Even if the Judean defenders were to defeat the entire army of the Chaldeans who were fighting against them and there remained of their number only pierced or wounded men (“each in his place” [LXX]), every one of these wounded men would rise up in his tent and then burn Jerusalem. (37:10 [44:10, LXX])
After the “army of the Chaldeans had withdrawn from Jerusalem” on account of (literally, “from before the face of”) the “army of Pharaoh” (37:11 [44:11, LXX]), “Jeremiah set out from Jerusalem to go to the land of Benjamin [the tribal territory of the Benjamites to the north of Jerusalem, where Jeremiah’s hometown Anathoth was located], to receive a portion there among the people [inhabitants of Anathoth].” The nature of this portion is not specified, but a number of modern translations are more specific in their renderings than is the Hebrew text. “Jeremiah started to leave the city on his way to the territory of Benjamin, to claim his share of the property among his relatives there.” (NLT) “So I [Jeremiah] started to leave Jerusalem and go to the territory of Benjamin to take possession of my share of the family property.” (TEV) “Jeremiah was on his way out from Jerusalem to go into Benjamite territory to take possession of his holding among the people there.” (REB) “So I [Jeremiah] decided to leave Jerusalem and go to the territory of the Benjamin tribe to claim my share of my family’s land.” (CEV) “Jeremiah set out from Jerusalem for the territory of Benjamin to see about a piece of his property among the people there.” (NJB) According to the Septuagint, he left Jerusalem to do purchasing. (37:12 [44:12, LXX])
At the Gate of Benjamin, “Irijah the son of Shelemiah the son of Hananiah apprehended Jeremiah the prophet,” maintaining that he was traitorously deserting to the Chaldeans. Irijah may have been from a prominent family, for both the name of his father and his grandfather were used to identify him. A literal rendering of his official position could be, “master of oversight.” This may indicate that Irijah had oversight of all the guards or sentries stationed at the gates of Jerusalem. The Septuagint refers to him as a man with whom Jeremiah used to lodge. (37:13 [44:13, LXX]; see the Notes section.) Although Jeremiah insisted that Irijah’s claim about him was a lie and that he was not deserting to the Chaldeans, Irijah refused to listen but seized him and “brought him to the princes” (royal officials [rulers (LXX)]) (37:14 [44:14, LXX])
Apparently the princes (rulers [LXX]) believed Irijah’s false accusation, and they became furious at Jeremiah, subjected him to a severe beating, and confined him in the “house of Jonathan the scribe,” for this house had been converted into a prison. The murderous hostility of the princes suggests that the princes who had been supportive of Jeremiah during the reign of King Jehoiakim were no longer in the kingdom of Judah but had been taken into exile with King Jehoiachin. (37:15 [44:15, LXX]; see Jeremiah 26:10-19 and 2 Kings 24:12-17.)
Jeremiah was confined in the “house of the cistern,” possibly a dry cistern or large pit in the courtyard of Jonathan’s house. The “cells” (chereth [LXX], a word of uncertain meaning; possibly a transliteration of a Hebrew term) into which Jeremiah came and into one of which he was confined must have been very cramped quarters inside the pit. He remained “many days” or a comparatively long time in this dark place of imprisonment. (37:16 [44:16, LXX])
After Jeremiah had been confined for a long time, King Zedekiah sent for him (probably because the Babylonian troops had resumed the siege of Jerusalem), received him, and questioned him secretly in his house or palace. The monarch wanted to know whether Jeremiah had any “word from YHWH.” Jeremiah said that he did and informed Zedekiah that he would be “delivered into the hand of the king of Babylon.” (37:17 [44:17, LXX]) The prophet used this opportunity to ask Zedekiah what wrong he had done to him, to his servants, and to the people generally to warrant imprisonment. (37:18 [44:18, LXX]) Jeremiah continued, “And where [are] your prophets who prophesied to you, saying, The king of Babylon will not come against you [plural you] and against this land?” Those prophets had proved to be proclaimers of falsehood and men who had no commission from YHWH. (37:19 [44:19, LXX]; see the Notes section.)
In view of the extreme conditions of his confinement, Jeremiah petitioned Zedekiah not to send him back “to the house of Jonathan the scribe,” for he feared that he would die there. (37:20 [44:20, LXX]) Zedekiah then orderd that Jeremiah be confined in the “court of the guard” and be provided with a daily portion of fresh bread from the “street of the bakers” (the street in Jerusalem where the bakers made bread for the city residents). The arrangement for Jeremiah to receive his portion of bread ended when the food supply ran out on account of the siege of Jerusalem, and the prophet remained in confinement “in the court of the guard” or the prison in the palace complex. (37:21 [44:21, LXX])
Notes
In verse 2 of chapter 44, the Septuagint does not refer to Jeremiah as “the prophet.” This is also the case in verses 6 and 13.
In verse 7 of chapter 44, the Septuagint does not include the expression “God of Israel.” It only uses the title “Lord” without the definite article.
“Shephatiah the son of Mattan,” “Gedaliah the son of Pashhur,” “Jucal the son of Shelemiah, and Pashhur the son of Malchiah [Malchijah]” (“Saphatias the son of Mathan,” “Godolias the son of Paschor, and Joachal the son of Selemias” [LXX]) “heard the words that Jeremiah was speaking to all the people.” Aside from this reference to Shephatiah and Gedaliah in chapter 38 of Jeremiah, nothing else is known about these men. “Jucal” is the abbreviated form of the name “Jehucal.” On an earlier occasion, Zedekiah sent Jucal or Jehucal, a prince or royal official, and “Zephaniah the son of Maaseiah the priest” to ask Jeremiah to pray for the people of the kingdom of Judah. (37:3) At the time Nebuchadnezzar was warring against the kingdom of Judah, Passhur the son of Malchiah (Malchijah) was sent along with Zephaniah the son of Maaseiah to Jeremiah to have him inquire of YHWH whether he would act in a wondrous way to cause the Babylonian monarch to withdraw. (21:1, 2) This Passhur appears to be the same as the one mentioned in 1 Chronicles 9:12 and Nehemiah 11:12, indicating that he was both a prince or royal official and a priest. He may have been the priest from whom the priestly “sons of Passhur” (Ezra 2:36-38) descended and who are mentioned as returning from Babylonian exile. (38:1 [45:1, LXX]; see the Notes section.)
The message from YHWH that Jeremiah proclaimed revealed that all who remained inside Jerusalem would be putting their lives in jeopardy. They could become victims of the “sword” of warfare, perish from “famine” when the food supply would run out on account of the siege, or die from pestilence or infectious disease that would spread among the famished inhabitants who would have to live in the unsanitary conditions of besieged Jerusalem. The individual who would not remain in the city but would go out to the Chaldeans would live. He would have his “soul” or life as booty (or like spoils of war [“for gain” (LXX]). (38:2 [45:2, LXX]) Jerusalem would be “given into the hand of the army of the king of Babylon,” and he would capture it. (38:3 [45:3, LXX])
The princes objected strongly to the message Jeremiah proclaimed. They requested that Zedekiah put him to death because his words were “weakening the hands of,” or demoralizing, the warriors who remained inside Jerusalem and weakening the “hands of all the people” in the city. The princes claimed that Jeremiah was not seeking the “peace” or welfare of the people but their injury or a calamitous end for them. (38:4 [45:4, LXX])
King Zedekiah weakly yielded to the princes, saying to them regarding Jeremiah, “Look, he is in your hand [or power], for the king can do nothing against you.” His words indicated that he was powerless to stop their intention regarding the prophet and that he left it up to the princes to carry out their judgment against him. (38:5 [45:5, LXX]; see the Notes section.)
The princes “took Jeremiah and cast him into the cistern of Malchiah [Malchijah] the son of the king. Considering that he was about 32 years of age at the time Jerusalem fell (2 Kings 24:18), Zedekiah would have been too young to have had an adult son. Therefore, “son of the king” could designate a member of the royal family (perhaps a son of Zedekiah’s brother Jehoiakim or of his father Josiah). Another possibility is that “son” here means “servant,” a man in the service of the king. The “cistern of Malchiah” was located in the “court of the guard.” To get Jeremiah to the bottom of the cistern, the princes (or servants at their command) let him down by ropes, probably doing so roughly. As there was no water in the cistern but only mire at the bottom, Jeremiah “sank into the mire.” Although the princes did not directly execute Jeremiah, they apparently had determined to let him die in the cistern without any provision for food and water. (38:6 [45:6, LXX]; see the Notes section.)
“Ebed-melech the Cushite [Ethiopian (LXX)],” a eunuch or court official who was then “in the house [or palace complex] of the king” heard that the princes had cast Jeremiah into the cistern. He recognized this as a grave injustice and courageously and publicly approached King Zedekiah, who was seated “in the Gate of Benjamin” or in the open area near that gate in the northern part of Jerusalem. This gate may well have been a major point of attack for the besieging Babylonian warriors on the other side of the city wall. (38:7 [45:7, LXX]) Ebed-melech left the “house of the king” to speak out for Jeremiah to Zedekiah, saying to him (38:8 [45:8, LXX]), “My lord the king, these men have done evil in all that they did to Jeremiah by casting him into the cistern, and he will die there of famine [or hunger], for no bread is left in the city.” (38:9; 45:9, LXX]; see the Notes section.)
King Zedekiah responded favorably to Ebed-melech’s appeal for justice in the case of Jeremiah, ordering him to take with him (literally, “in [his] hand,” or under his authority) 30 men and to pull “Jeremiah the prophet out of the cistern before he dies [that he may not die (LXX)].” It would not have taken 30 men to pull Jeremiah out of the cistern, but the presence of so many men would have deterred any attempts to prevent the rescue. The directive to have 30 men accompany Ebed-melech suggests that Zedekiah wanted the rescue to succeed. (38:10 [45:10, LXX])
The men who lowered Jeremiah into the cistern would not have had any concern about injuring him. Ebed-melech, however, compassionately did what he could to minimize any discomfort for him when effecting the rescue. After getting 30 men and taking them with him (literally, “in [his] hand”), he entered the “house” or palace of the king and went to a lower storeroom (literally, “to under the treasury” [or storehouse]) where old rags and worn-out clothes were kept. Ebed-melech then took enough old rags and worn-out clothing for use in cushioning the effect of pulling Jeremiah out of the cistern. By means of ropes, the items were lowered to Jeremiah in the cistern. (38:11 [45:11, LXX]) “Ebed-melech the Cushite” (Ethiopian) told Jeremiah to place the rags and the old clothes between his armpits and the ropes [under the ropes (LXX)], and he did so. (38:12 [45:12, LXX]) The men with Ebed-melech who shared in the effort to rescue Jeremiah pulled him out of the cistern with these ropes. Thereafter Jeremiah remained in the “court of the guard.” (38:13 [45:13, LXX])
After “Jeremiah the prophet” had been rescued from certain death, King Zedekiah sent for him to come to him at the “third entrance of the house [or temple] of YHWH [the house of Aselisi that (is) in the house of the Lord (LXX)].” The “third entrance” probably led into the court of the temple from the south, for the palace complex lay south of the temple. Likely Zedekiah chose this location because it was suitable for a private conversation with Jeremiah. The king told him that he wanted to ask him about something and did not want him to conceal a “word” from him. (38:14 [45:14, LXX]; see the Notes section.)
Jeremiah’s prior interactions with Zedekiah gave him little hope that he would be responsive to a message from YHWH. Therefore, he said to the king, “If I tell you, will you not surely put me to death [literally, put me to death with death]? And if I give you counsel, you will not listen to me.” (38:15 [45:15, LXX])
King Zedekiah secretly swore to Jeremiah, saying, “As YHWH lives, who made this soul for us [or who gave us our life], I will not put you to death, and I will not deliver you into the hand of these men who seek your soul” or life (apparently the princes who wanted him to be killed). (38:16 [45:16, LXX])
Jeremiah revealed to Zedekiah the message from “YHWH the God of hosts [the God with hosts of angels in his service], the God of Israel,” “If you will go out [or surrender] to the princes of the king of Babylon, then your soul [or life] will be spared, and this city will not be burned with fire, and you and your house [or household] will live.” At the time, King Nebuchadnezzar was at Riblah (52:26) and, therefore, Zedekiah was told to surrender to his princes. (38:17 [45:17, LXX]; see the Notes section.)
Jeremiah said to Zedekiah that, if he did not surrender “to the princes of the king of Babylon,” Jerusalem would be given “into the hand of the Chaldeans” and be burned and that he would “not escape from their hand.” (38:18 [45:18, LXX]; see the Notes section.)
King Zedekiah expressed his fear that the Chaldeans would hand him over to the Judeans who had deserted to them, and that these Judeans would then abuse him, mocking him and subjecting him to other indignities. (38:19 [45:19, LXX]) Jeremiah assured Zedekiah that the Chaldeans would not hand him over to the Judeans and urged him to heed the “voice of YHWH” or the words of YHWH that he had made known to him. If Zedekiah did so, it would go well with him and his “soul” or life would be spared. (38:20 [45:20, LXX])
Jeremiah next related the vision that YHWH had shown him about what would happen if Zedekiah refused to “go out” to the Chaldeans. (38:21 [45:21, LXX]) In the vision, the women are portrayed as being led out as captives to the princes of King Nebuchadnezzar and then as speaking somewhat mockingly about the fate of Zedekiah. “The men of your peace [or your trusted men] have deceived you and overcome you. Your feet are sunk in the mire. They [the trusted men] turn [their] back [on you].” These women probably were the women who had not gone into exile when King Jehoiachin and other members of the royal household were taken as captives to Babylon. As was the ancient practice, such women would have remained in the palace complex in the role of concubines to the new king, Zedekiah. They would not have had the same loyalty toward him as did his wives who are mentioned later. (38:23) The men whom Zedekiah trusted or who were the “men of [his] peace,” assuring his peace or security, were likely his warriors or guards. They would deceive him when abandoning him and, by not protecting him, would let him be overcome. Zedekiah’s helpless state would be comparable to having his feet sink in the mire as did the feet of Jeremiah when he was lowered into the cistern. His time of great need and helplessness came when he fled from Jerusalem. His trusted men did then desert him and scatter. According to Josephus (Antiquities, X, viii, 2), “friends and captains” fled with Zedekiah out of Jerusalem. “When they saw their enemies near them, they left him and dispersed themselves, some one way and some another, and every one resolved to save himself; so the enemy took Zedekiah alive, when he was deserted by all but a few, with his children and his wives.” (38:22 [45:22, LXX]; see 2 Kings 25:5.)
Jeremiah continued to tell Zedekiah what would befall him and his household. “All your wives and your sons will be led out to the Chaldeans, and you yourself will not escape from their hand.” He would be “seized by the hand of the king of Babylon,” coming into his power, and Jerusalem would be “burned with fire.” (38:23 [45:23, LXX]) Zedekiah told Jeremiah that, provided he did not let anyone know the words he had spoken to him, he would not die. (38:24 [45:24, LXX])
Zedekiah apparently was aware of the probability that the princes (rulers [LXX]) would hear that he had talked with Jeremiah and what they would say to the prophet. The princes would request that Jeremiah tell them everything he had said to the king, adding, “Hide nothing from us, and we will not put you to death.” Also tell us “what the king said to you.” (38:25 [45:25, LXX]) Zedekiah instructed Jeremiah to answer, “I presented my supplication before the king [literally, before the face of the king], that he would not send me back to the house of Jonathan to die there.” (38:26 [45:26, LXX])
“All the princes” did come to Jeremiah and questioned him. He responded according to all the words that King Zedekiah had commanded him. The princes did not continue to speak to Jeremiah, for the matter relating to his private conversation was not heard. According to the Septuagint, “they were silent, for the word of the Lord was not heard.” (38:27 [45:27, LXX]) Jeremiah remained in the “court of the guard” until Jerusalem was captured. (38:28 [45:28, LXX])
Notes
In verse 1 of chapter 45, the Septuagint does not include “Passhur the son of Malchiah.”
In his Antiquities (X, vii, 5), Josephus commented about Zedekiah and what happened to Jeremiah. (Verses 5 and 6) “He [Zedekiah] was not at all irritated against Jeremiah, such was his gentle and righteous disposition; yet, that he might not be engaged in a quarrel with those rulers at such a time, by opposing what they intended, he let them do with the prophet whatsoever they would: whereupon, when the king had granted them such a permission, they presently came into the prison and took him, and let him down with a cord into a pit full of mire, that he might be suffocated, and die of himself. So he stood up to the neck in the mire, which was all about him, and so continued.”
According to the Septuagint rendering of verse 9 of chapter 45, Ebed-melech placed the responsibility for what had happened to Jeremiah on King Zedekiah. “You have acted wickedly in what you have done to kill this man by hunger [literally, from the face of famine], for there are no longer bread loaves in the city.”
In verse 14 of chapter 45, the designation “Aselisi” in the Septuagint appears to be a transliteration of the Hebrew word for “third.”
In verse 17 of chapter 45, the Septuagint has a shorter introduction than does the Hebrew text to the words attributed to God (“thus said the Lord”).
In verse 18 of chapter 45, the Septuagint concludes with the words, “and you will by no means be saved.” The rendering “by no means” preserves the emphatic sense of the two Greek words for “not.”
When King Zedekiah rebelled against him and allied himself with Egypt for military aid (Ezekiel 17:15), King Nebuchadnezzar initiated punitive action. His military force started the siege of Jerusalem “in the ninth year of Zedekiah king of Judah, in the tenth month” (mid-December to mid-January). According to 2 Kings 25:1, it was the “tenth day” of the month. There is no general agreement about the exact date this siege began. One view that has gained a measure of acceptance is January 588 BCE. (39:1 [46:1, LXX])
It was in the “eleventh year of Zedekiah, in the fourth month [mid-June to mid-July],” on the “ninth day of the month” that the Babylonian military force breached the wall of Jerusalem. The commonly suggested years are either 586 or 587 BCE. According to Josephus (Antiquities, X, vii, 4), the siege lasted 18 months. Possibly Josephus included only the period of the actual siege, not counting the time that the Babylonian military force lifted it. (39:2 [46:2, LXX])
Nebuchadnezzar was then at Riblah (39:6) and his high ranking officers (“all the princes [rulers or leaders (LXX)] of the king of Babylon”) entered Jerusalem and seated themselves at the Middle Gate, probably to indicate their triumph and to render decisions regarding the conquered populace. This gate has been variously identified with the Gate of the Old City (on the northwest part of Jerusalem, west of the temple complex, and south of the Fish Gate), the Gate of Ephraim (a short distance to the west of the Gate of the Old City), and the Fish Gate (at the northernmost wall and northwest of the temple complex). In the listing of the names of certain high-ranking officers, Rabsaris and Rabmag are titles, but there is uncertainty about the official function of the men who bore these titles. Even the names may be rendered differently, depending on how the Hebrew words are divided. In the Septuagint, the names are Nargalasar, Samagoth, Nabousachar, Nabousaris, Nagargasnaser-Rabamag. Modern translations either leave the titles Rabsaris and Rabmag untranslated or render them in different ways (“Nergal-sarezer, Samgar-nebo, Sarsechim the Rab-saris, Nergal-sarezer the Rab-mag” [Tanakh (JPS, 1985 edition]; “Nergal-sharezer of Samgar, and Nebo-sarsekim, a chief officer, and Nergal-sharezer, the king’s adviser” [NLT]; “Nergalsarezer of Simmagir, Nebusarsekim the chief eunuch, Nergalsarezer the commander of the frontier troops” [REB]; “Nergal-Sharezer, Samgar-Nebo, Sar-Sechim a high dignitary of state, Nergal-Sharezer the chief astrologer” [NJB]). Apparently two men had the same name (Nergal-sharezer). The first one mentioned may be the same as the Nergal-shar-usur mentioned in Babylonian inscriptions and who is thought to have been the successor of Nebuchadnezzar’s son Evil-merodach (Amil-Marduk, Awil-marduk). The successor of Evil-merodach is also known by the Greek name Neriglissar. After the listing of the names, the text continues, “and all the rest of the princes [rulers or leaders (LXX)] of the king of Babylon.” (39:3 [46:3, LXX]; see the Notes section.)
When King Zedekiah “saw” or came to know that the Babylonians had entered Jerusalem, he and the defenders of the city fled, leaving the “city by night, by way of the garden of the king, through the gate between the two walls, and headed “toward the Arabah” (the arid section of the Jordan Valley north of the Dead Sea). The “garden of the king” probably was located in the southeastern part of Jerusalem, possibly near the Fountain Gate. One of the two walls likely was built during the reign of Hezekiah when the Assyrians threatened to conquer Jerusalem. (2 Chronicles 32:2-5) It is uncertain whether Zedekiah, members of his family and the royal court, and warriors departed through the Fountain Gate. The “gate between the two walls” could have been another gate, one that provided a secret passage for escape. (39:4; see the Notes section.)
The Chaldean military pursued those who had fled, overtaking Zedekiah “in the plains of Jericho” (the arid region south of Jericho). According to Josephus (Antiquities, X, viii, 2), persons who had deserted to the Chaldeans were the ones who informed them about the flight of Zedekiah. After being captured, Zedekiah was taken to King Nebuchadnezzar at “Riblah in the land of Hamath.” The city lay a considerable distance north of the former territory of the kingdom of Israel and has been identified with ruins near Ribleh on the east bank of the Orontes River. It was at Riblah that King Nebuchadnezzar pronounced judgments against Zedekiah. (39:5) He killed the sons of King Zedekiah, probably directing that they be slain, before the eyes of the Judean king. These sons would have been young children, for Zedekiah was then only about 32 years old. (2 Kings 24:18) King Nebuchadnezzar also slew (or commanded to be killed) “all the nobles of Judah.” (39:6) After witnessing the gruesome slaughter of his sons, Zedekiah was blinded. Then, subsequent to being bound with copper or bronze fetters or chains, he was taken to Babylon. (39:7)
In conquered Jerusalem, the Chaldeans burned the “house” or palace of the king and the “house of the people” (probably referring collectively to the residences in the city [52:13]). They also broke down the city walls. The destruction by fire and the demolition of the walls did not take place until Nebuzaradan entered Jerusalem about one month after the city wall had been breached. (39:8; compare 52:6, 7, 12-14; 2 Kings 25:3, 4, 8-10.)
“Nebuzaradan the captain of the guard” (more literally, “chief of the slaughterers”) took the surviving remnant of the people in Jerusalem as captives to Babylon. The ones who had deserted to the Chaldeans were also taken to Babylon along with the rest of the surviving people. (39:9) Nebuzaradan, however, did not take the poor who had nothing, leaving them in the “land of Judah” and giving them “vineyards and fields” to cultivate and tend “in that day” or at that time of deliverance for them. According to Josephus (Antiquities, X, ix, 1), those who cultivated the ground were also to “pay an appointed tribute to the king.” (39:10)
King Nebuchadnezzar gave instructions regarding Jeremiah to (literally, “in the hand of”) “Nebuzaradan the captain of the guard” (more literally, the “chief of the slaughterers”). It may have been that the king learned about Jeremiah and his prophesying at the time he took King Jehoiachin, members of the royal family and of the court, other prominent persons, warriors, and skilled craftsmen into exile about eleven years earlier. (2 Kings 24:12, 15, 16; Jeremiah 25:1-11; 26:4-6) Years later, possibly from men who had deserted to the Chaldeans, Nebuchadnezzar may have heard that Jeremiah proclaimed that he should not be resisted and that all who wanted to preserve their lives should go out to the Chaldeans from besieged Jerusalem. (39:11; see 27:12-14 and 38:2, 3.)
King Nebuchadnezzar told Nebuzaradan to take Jeremiah and to “set his eyes upon him,” or to look after his welfare, and not to do anything bad to him, but to act toward him in keeping with whatever he might request. (39:12) In compliance with what Nebuchadnezzar had commanded him to do, “Nebuzaradan the captain of the guard sent”; “Nebushazban the Rabsaris and Nergal-sharezer the Rabmag and all the chief officers of the king of Babylon”— “they sent ….” It may be that Nebushazban the Rabsaris is the same high-ranking officer that was known as either Sarsechim or Nebo-Sarsechim the Rabsaris. (39:3) Another possibility is that two officers bore the title Rabsaris. According to verses 2 and 3, “Nergal-sharezer the Rabmag” was one of the officers who entered Jerusalem after the city was breached. (39:13; see the Notes section regarding the singular and plural verbs for “sent.”)
After Jeremiah was released from the “court of the guard,” he was handed over or entrusted to “Gedaliah the son of Ahikam the son of Shaphan to be taken to his house, and he resided among the people” (among others who were allowed to continue living in the territory of the conquered kingdom of Judah). According to chapter 40, however, Jeremiah found himself in chains at Ramah among the captives to be taken to Babylon. Therefore, the narration in chapter 39 appears to be a condensed version of what happened to Jeremiah, with the developments at Ramah having been omitted. Another possibility is that Chaldean warriors seized Jeremiah while he was on his way to Gedaliah at Mizpah and took him to nearby Ramah, where he came to be in chains like other captives of war. (39:14 [46:14, LXX]; see the Notes section.)
Earlier, while Jeremiah was still confined “in the court of the guard,” the “word of YHWH” came to him regarding Ebed-melech. (39:15 [46:15, LXX]) The message was, “Go, and speak to Ebed-melech the Cushite [Ethiopian (LXX)], saying, Thus says YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX])], the God of Israel, Look, I will fulfill my words against this city [Jerusalem] for evil [or calamity] and not for good, and they will be accomplished before you [literally, before your face] in that day.” It would be “in that day” or at that time when YHWH’s judgment would be expressed against Jerusalem through the agency of the Chaldean military force that Ebed-melech would see the “words” fulfilled with his own eyes. (39:16 [46:16; see the Notes section.)
YHWH’s promise to Ebed-melech was, “And I will deliver you in that day, … and you will not be given into the hand of the men before [literally, before the faces of] whom you are afraid.” (39:17 [46:17, LXX]) “I will indeed deliver [literally, to deliver, I will deliver] you, and by the sword [of war] you will not fall, and your soul [or life] will be as booty [like the spoils of war] for you, because you put your trust in me.” The assurance of deliverance was expressed in five ways, leaving no doubt that Ebed-melech would not perish. When acting courageously to save YHWH’s prophet Jeremiah from certain death in the cistern, he demonstrated his trust in YHWH. Ebed-melech was fully aware of the hatred that the princes had for Jeremiah and for the message he proclaimed in the name of YHWH, but fear of what they might do to him did not deter him from acting in faith to take the right course, a course to which they would have been violently opposed. (39:18 (46:18, LXX])
Notes
In the Septuagint, another listing of the names of verse 3 is, Nargalsarasar, Samagoth, Nabousarsachar, Nabousaris, Nargalsaraser, and Rabamag. The text of verses 4 through 13 is not included in the Septuagint.
Regarding the attempted escape (verse 4), Josephus (Antiquities, X, viii, 2) wrote that, when he became aware that the generals of the enemy had “entered into the temple,” Zedekiah “took his wives and his children, and his captains and friends, and with them fled out of the city.”
The Hebrew verb for “sent” in verse 13 is singular but is plural in verse 14. This has given rise to different views about who was sent. Numerous modern translations omit the singular verb “sent”; others represent Nebuzaradan as sending the other officers to get Jeremiah or as sending still other men for this purpose. “So Nebuzaradan captain of the guard sent Nebushazban the chief eunuch, Nergalsarezer the commander of the frontier troops, and all the chief officers of the king of Babylon, and they fetched Jeremiah from the court of the guardhouse.” (REB) “So Nebuzaradan, the captain of the guard; Nebushazban, a chief officer; Nergal-sharerzer, the king’s adviser; and the other officers of Babylon’s king sent messengers to bring Jeremiah out of the prison.” (NLT) “So Nebuzaradan the commander of the guard, Nebushazban a chief officer, Nergal-Sharezer a high official and all the other officers of the king of Babylon sent and had Jeremiah taken out of the courtyard of the guard.” (NIV) “He entrusted this mission to (Nebuzaradan commander of the guard), Nebushazban the high dignitary of state, Nergal-Sharezer the chief astrologer and all the king of Babylon’s other officials. These despatched men to take Jeremiah from the Court of the Guard.” (NJB)
In the Septuagint, the omission of verses 4 through 13 results in a different meaning for the text of verse 14. The rulers or leaders to whom reference is made in verse 3 are the ones who “sent and took Jeremiah from the court of the guard and gave him to Godolias [Gedaliah].”
In the Septuagint, the text of verse 16 ends with the words, “and not for good.”
At Ramah, a city in the tribal territory of Benjamin and located north of Jerusalem, Jeremiah found himself bound in chains among “all the captives” from Jerusalem and the territory of the kingdom of Judah. The captives were to be taken to live as exiles in Babylon. It was there at Ramah that Nebuzaradan the captain of the guard (more literally, the “chief of the slaughterers”) released Jeremiah. After being released, the prophet received a message from YHWH. (40:1 [47:1, LXX]; see the Notes section and the comments on 39:14.)
It may be that Nebuzaradan learned from Judeans who were about to be led to Babylon as captives about the message that Jeremiah had been proclaiming as a prophet whom YHWH had commissioned. Nebuzaradan’s words revealed that he knew about the prophetic activity of Jeremiah. He said to him, “YHWH your God pronounced this evil [or calamity] against this place [Jerusalem].” (40:2 [47:2, LXX]) “And YHWH brought it [the evil or calamity] about as he had said, because you [people] sinned against YHWH and did not listen to [or obey] his voice, and this thing [or calamity] has come upon you.” (40:3 [47:3, LXX]; see the Notes section.)
Speaking directly to Jeremiah, Nebuzaradan continued, “And now, look, I have released you today from the manacles on your hands [or wrists]. If it seems good in your eyes [or good to you] to come with me to Babylon, come, and I will look after you [literally, I will keep my eye upon you (as one concerned about his welfare)]. And if it seems bad in your eyes [or less desirable to you] to come with me to Babylon, forbear [or do not come]. Look, all the land [is] before you [literally, before your face]. Wherever [it is] good and right in your eyes to go, go there. (40:4 [47:4, LXX]; see the Notes section.)
Although Jeremiah had been given choices, he “still did not turn.” He may just have remained standing before Nebuzaradan without saying anything. Seemingly, for this reason, Nebuzaradan made the choice for him not to accompany him to Babylon, telling him, “Go back to Gedaliah the son of Ahikam the son of Shaphan whom the king of Babylon appointed over the cities of Judah, and reside with him among the people, or [to wherever] it is right in your eyes to go, go.” Nebuzaradan “the captain of the guard” gave Jeremiah an “allowance” of food and a “portion” or gift and then let him go. Gedaliah apparently was from a prominent family that had been favorable to Jeremiah. The men used their influence to uphold justice. During the reign of Jehoiakim, Gedaliah’s father Ahikam came to the defense of Jeremiah, preventing his being given into the “hand [or power] of the people” to have him killed. (26:24) Shaphan, Gedaliah’s grandfather, served as the royal secretary during the reign of Jehoiakim’s father Josiah, and he and his son Ahikam and three other men were sent to the prophetess Huldah to inquire of YHWH regarding the judgments recorded in the recently discovered scroll that contained the law. (2 Kings 22:12-14; 2 Chronicles 34:20-22) According to Josephus (Antiquities, X, ix, 1), Gedaliah was a man of “gentle and righteous disposition.” (40:5 [47:5, LXX]) “Jeremiah went to Gedaliah the son of Ahikam at Mizpah” (Massepha [LXX]), a city in the tribal territory of Benjamin north of Jerusalem, “and he resided with him among the people” who were left remaining in the land of the conquered kingdom of Judah. (40:6 [47:6, LXX])
All the Judean captains (literally, princes of the forces [or troops]) and the warriors who had escaped being captured during the conflict with the Chaldeans heard that King Nebuchadnezzar had made Gedaliah the son of Ahikam governor in the land and had granted him authority over men, women, children, and the poor (“men and their wives” [LXX]) who had not been taken as captives to Babylon. (40:7 [47:7, LXX]) The captains and their men decided to go to Gedaliah at Mizpah. Those who came included Ishmael the son of Nethaniah (a man of royal descent [“of the seed of the kingdom” (2 Kings 25:25)] who may already have been plotting to assassinate Gedaliah), Johanan (who later asked Gedaliah for permission to kill Ishmael to prevent the carrying out of the assassination plot) and Jonathan the sons of Kareah, Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite (a resident from Netophah, a village near Bethlehem), and Jezaniah (also known as Jaazaniah [2 Kings 25:23]) the son of the Maacathite (a foreigner from Maacah, a region on the border of Bashan). (40:8 [47:8, LXX]; see the Notes section.) “Gedaliah the son of Ahikam the son of Shaphan swore to the [captains] and their men, saying, ‘Do not be afraid to serve the Chaldeans. Reside in the land, and serve the king of Babylon, and it will go well with you.” They would enjoy security and prosper. (40:9 [47:9, LXX]; see the Notes section.)
Gedaliah said that he would be residing at Mizpah and “stand before [literally, before the face of] the Chaldeans” who would be coming to the people. His words indicated that he would be acting in the interests of the people as their representative when handling matters with the Chaldeans. Gedaliah advised the people to “gather wine and summer fruit and oil,” and store what they collected in vessels. He continued, “and reside in your cities [in the cities (LXX)] that you have taken [as your own].” Literally, wine and oil cannot be harvested. The meaning may be that the people could collect the wine, dried fruits, and olive oil from storage places that their occupants had been forced to leave behind when they were taken as captives to Babylon. It is also possible that the reference is to the gathering of grapes that would be made into wine and the harvesting of olives that would be pressed out for oil. Josephus (Antiquities, X, ix, 2) wrote that Gedaliah admonished the people “that they should make preparation, while the season lasted, of grain, and wine, and oil,” that they might have food to eat “during the winter.” Regarding their taking up residence in cities, Josephus stated, Gedaliah “also advised them to dwell in any city, as everyone of them pleased; … and rebuild their houses upon the old foundations, and dwell there.” It may well have been that many houses were still in livable condition, providing suitable homes for those who chose to reside in various villages and towns in the land of Judah. (40:10 [47:10, LXX])
During the Chaldean invasion and campaign of conquest, many people took refuge outside the territory of the kingdom of Judah. “All the Judeans who were in Moab and among the sons of Ammon [the Ammonites] and in Edom [Idumea (LXX)] and in all the [other] lands [to which they had fled] heard that the king of Babylon had left a remnant in Judah and had appointed Gedaliah the son of Ahikam the son of Shaphan over them.” (40:11 [47:11, LXX]) All of these Judeans then departed “from all the places to which they had been scattered” and came back “to the land of Judah to Gedaliah at Mizpah.” In the land, “they gathered wine and summer fruit in great abundance.” If the reference is to gathering grapes that would be made into wine and harvesting summer fruits, including olives, dates, pomegranates, and figs, there would have been considerable produce in vineyards and on fruit-bearing trees for the greatly reduced population in the land. It is also likely that the people could have found considerable quantities of stored-up food supplies. (40:12 [47:12, LXX]; compare 41:8.)
Apparently news reached “Johanan the son of Kareah and all the [other] captains (princes or leaders) of the forces” who were then “in the open country” that a plot was being hatched to kill Gedaliah. Therefore, they came to him at Mizpah (40:13 [47:13, LXX]) “and said to him, ‘Do you know that Baalis [Belisa (LXX)] the king of the sons of Ammon [the Ammonites] has sent Ishmael the son of Nethaniah to strike you to the soul [or to kill you]?’” “Gedaliah the son of Ahikam did not believe them.” (40:14 [47:14, LXX]; see the Notes section.)
Johanan the son of Kareah spoke secretly to Gedaliah at Mizpah, requesting his consent to kill Ishmael the son of Nethaniah, with no one coming to know about it. Johanan added as his reason, “Why should [Ishmael] strike you to the soul [or take your life] and all the Judeans” who have gathered around you be scattered and the remaining ones of Judah [from the former kingdom of Judah] perish?” In his view, the assassination of Gedaliah would lead to serious punitive action from the Chaldeans. (40:15 [47:15, LXX]; compare 43:2-7.) Gedaliah the son of Ahikam refused to grant permission to Johanan the son of Kareah to kill Ishmael, but said to him, “Do not do this thing, for falsehood you are speaking of Ishmael.” Josephus (Antiquities, X, ix, 3) wrote that Gedaliah did not believe that Ishmael would be guilty of this kind of treachery as he had treated him well and thought that it was improbable that one “should be found so wicked and ungrateful toward his benefactor.” If what Johanan had said about Ishmael was true, Gedaliah reasoned that it would be better for himself to be slain than to “destroy a man who had fled to him for refuge, entrusted his own safety to him, and committed himself to his disposal.” (40:16 [47:16, LXX])
Notes
It appears that the Septuagint translator misread the Hebrew text of verse 1 and referred to Nebuzaradan (Nabouzardan) as being from Daman. Fifth-century Codex Alexandrinus, however, does say Rama.
In verse 3 of chapter 47, the Septuagint does not include the phrase, “and this thing has come upon you.”
In verse 8 of chapter 47, the Septuagint refers to Jezaniah the Maacathite as “Jezonias [Iezonias] son of the Mochati [Moochati].” In the parallel passage of 4 Kings 25:23 (2 Kings 25:23), he is called the “son of the Machathi.” The Septuagint, in verse 8 and 4 Kings 25:23 (2 Kings 25:23), does not list two sons of Kareah (Karee) but only one son, Joanan (Ioanan, Johanan).
Regarding Ishmael (verse 9) , Josephus (Antiquities, X, ix, 3) indicates that the aim of the treacherous act was so that “he might have the dominion over the Israelites, as being of the royal family.”
A seal impression that was found in Jordan in the year 1984 contains the name Ba‛alyish‛a and may be the Baalis mentioned in verse 14. The Ammonites did not submit to the Babylonians. (Compare Ezekiel 21:19, 20, 28-32.) Therefore, Baalis the king of Ammon would not have wanted as a neighbor an appointee of the king of Babylon and an accompanying Chaldean presence. He desired that Gedaliah be assassinated, and he found a willing tool in the person of Ishmael.
“In the seventh month” (mid-September to mid-October), “Ishmael the son of Nethaniah the son of Elishama,” a man of royal decent (literally, “seed of the kingdom”) and who had been “one of the chief officers of the king” (probably Zedekiah), along with ten men, “came to Gedaliah the son of Ahikam at Mizpah” (Massepha [LXX]). Gedaliah extended hospitality to them, including sharing a meal with them. (41:1 [48:1, LXX])
For a man to eat with his host denoted a relationship of trust and friendship. Therefore, it was an act of the basest treachery when “Ishmael the son of Nethaniah” and the “ten men who were with him struck down Gedaliah the son of Ahikam the son of Shaphan with the sword,” killing the man whom King Nebuchadnezzzar had appointed as governor of the land or the former territory of the kingdom of Judah. Josephus (Antiquities, X, ix, 4) wrote an expanded version about what happened. When Gedaliah “had feasted Ishmael, and those who were with him, in a splendid manner at his table, and had given them presents, he became disordered in drink, while he endeavored to be very merry with them.” Upon seeing Gedaliah in a drunken stupor and fallen asleep, Ishmael rose up suddenly, “with his ten friends, and slew Gedaliah and those who were with him at the feast.” (41:2 [48:2, LXX]) He and these ten men also murdered “all” the Judeans who were with Gedaliah at Mizpah and the Chaldean warriors there. In the parallel account at 2 Kings 25:25, the word “all” is not included. Josephus, however, wrote (Antiquities, X, ix, 4) a more detailed version regarding the murderous acts of Ishmael. After he had slain “Gedaliah and those who were with him at the feast,” Ishmael “went out by night, and slew all the Jews who were in the city, and those soldiers also who were left therein by the Babylonians.” “All” is to be understood in a relative sense, for Ishmael and the men with him led away captives from Mizpah. (41:3 [48:3, LXX])
On the second day after Ishmael had killed Gedaliah and no one other than the ten men with him knew about this (41:4 [48:4, LXX]), eighty men came from Shechem (the city where Rehoboam was made the first king of the ten-tribe kingdom of Israel [1 Kings 12:1]), from Shiloh (the city where the tabernacle was set up after the Israelites had established themselves in the land of Canaan through conquests [Joshua 18:1]), and from Samaria (the capital of the ten-tribe kingdom of Israel from the time of King Omri until it fell to the Assyrians [1 Kings 16:23, 24; 2 Kings 17:3-6]). It may be because of the campaign against idolatry that King Josiah carried out in the former territory of the ten-tribe kingdom of Israel that there were persons living in the area who came to Jerusalem for worship. Although the temple had been destroyed, the eighty men were on their way to the site in Jerusalem to present grain offerings and frankincense there. In an apparent expression of grief about what had happened to the temple, they had shaved off their beards, torn their garments, and made cuts upon themselves. Their having inflicted lacerations on their flesh was contrary to God’s law (Leviticus 19:28; 21:5; Deuteronomy 14:1), but it was a common practice among other peoples. (41:5 [48:5, LXX]; see the Notes section.)
In a hypocritical display of sorrow, “Ishmael the son of Nethaniah,” left from Mizpah to meet the eighty men, “weeping as he went along.” Upon encountering them, he said deceptively, “Come to Gedaliah the son of Ahikam.” (41:6 [48:6, LXX]; see the Notes section.)
When the eighty men arrived at Mizpah, “Ishmael the son of Nethaniah,” and the men who were with him, began to slay the men whom he had deceived and to throw their carcasses into the cistern there. (41:7 [48:7, LXX]) Observing what was happening, ten of the men pleaded, “Do not kill us, for we have hidden stores in the field — wheat and barley and oil and honey.” Therefore, Ishmael refrained from killing them “along with their brothers,” fellows, or companions. (41:8 [48:8, LXX]) The cistern that Ishmael filled with dead victims had been made at the direction of King Asa centuries earlier. Apparently he did so to secure an ample water supply in the face of hostilities with King Baasha of the ten-tribe kingdom of Israel. (41:9 [48:9, LXX]; 2 Chronicles 16:2-6)
Ishmael took captive “all the rest of the people who were in Mizpah [Massepha (LXX)].” More specifically, these people were the “daughters of the king” and the ones “who were left in Mizpah whom “Nebuzaradan the captain of the guard” (more literally, “chief of the slaughterers”) placed under the authority of “Gedaliah the son of Ahikam.” The “daughters of the king” could have included any surviving female offspring of Judean kings. Along with the persons whom he had taken captive, Ishmael headed for the territory of the “sons [or people] of Ammon. This region was east of the southern end of the Jordan River. (41:10 [48:10, LXX])
When news reached “Johanan the son of Kareah, and all the captains of the forces who were with him,” about “all the evil that Ishmael the son of Nethaniah had done” (41:11 [48:11, LXX]), “they took all the men” under their command (“they brought their entire army” [LXX]) and went to fight against him. They then came upon him at the “great waters” that were in Gibeon. Archaeological discoveries at the ancient site indicate that Gibeon was well-supplied with water. Excavations uncovered a tunnel that led to a spring-fed reservoir. At another location, a large rock-cut pit was discovered. Steps led downward in a clockwise direction around the edge of the round pit and continued at the bottom of the pit through a tunneled stairwell that ended at a water chamber. Whether either of these findings may be identified with the “great waters” at Gibeon cannot be determined for a certainty. (41:12 [48:12, LXX]; see the Notes section.)
When all the people whom Ishmael had taken captive “saw Johanan the son of Kareah and all the princes [or leaders] with him,” they “rejoiced,” for they realized that the warriors had come to rescue them. (41:13 [48:13, LXX]; see the Notes section.) Ishmael must have perceived that he was outnumbered and, therefore, that he could not restrain the captives he had taken from Mizpah from leaving and joining “Johanan the son of Kareah.” (41:14 [48:14, LXX]; see the Notes section.) Faced with a superior force, Ishmael made his escape from Johanan and headed for the territory of the “sons [or people] of Ammon” (a region east of the southern end of the Jordan River). With him there were only eight of the ten men, suggesting that the other two had been killed in an attempt to fight the men who had come to rescue the captives or that these two deserted to Johanan. (41:15 [48:15, LXX])
“Johanan the son of Kareah, and all the leaders of the forces with him, took all the rest of the people whom he rescued from Ishmael the son of Nethaniah” and brought them back “from Gibeon [Gabaon (LXX)].” These were all the people whom Ishmael had taken captive in Mizpah after slaying “Gedaliah the son of Ahikam.” Among these people were men, warriors, women, children, and eunuchs or court officials. Possibly one of these eunuchs or court officials was Ebed-melech. (41:16 [48:16, LXX])
After leaving Gibeon, Johanan and all the people with him stopped at “Geruth Chimham [Gaberoth-Chamaam (LXX)] near Bethlehem” but intended to go to Egypt. According to its basic meaning “Geruth” may also be rendered “inn,” “sojourning place,” or “lodging place.” This has given rise to the view that Chimham, probably a son of Barzillai and a contemporary of King David, may have constructed a lodging place for travelers on a piece of land he received for the kindly help his father extended to David when he was making his escape from his son Absalom. (41:17 [48:17, LXX]; 2 Samuel 17:27-29; 19:31-40)
The people wanted to go to Egypt because they feared punitive action from the Chaldeans because “Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, the man “whom the king of Babylon had made governor over the land.” (41:18 [48:18, LXX])
Notes
In verse 5 of chapter 48, the Septuagint does not say that the men had made cuts upon themselves, but it refers to them as beating themselves. The Hebrew word for “grain offerings” is transliterated manaa.
In the Septuagint (verse 6 of chapter 48), Ishmael is not the one represented as weeping, but the eighty men are referred to as “going and weeping.”
Josephus (Antiquities, X, ix, 5) does not refer to “Gibeon” (verse 12). He wrote that Ishmael was overtaken at the “fountain in Hebron.”
In verse 13 of chapter 48, the Septuagint does not mention that the people rejoiced. It continues the sentence that began in verse 13 with the wording of verse 14. “And it came to be that when all the people with Ismael [Ishmael] saw Ioanan [Johanan] and the leaders of the force with him, they then returned to Ioanan [Johanan].”
“All the princes [leaders or captains] of the forces,” including Johanan the son of Kareah and Jezaniah [Jaazaniah (2 Kings 25:23)] the son of Hoshaiah, and all the people, from the least [the most insignificant] to the greatest [the most prominent or influential], approached Jeremiah. (42:1 [49:1, LXX]; see the Notes section)
The people said to Jeremiah the prophet, “Let our supplication come before you [literally, before your face] and pray for us to YHWH your God.” When petitioning Jeremiah to pray for them, they acknowledged their plight of having been reduced from many to few in number, as the “eyes” of Jeremiah could see. In their request to Jeremiah, the people referred to YHWH as “your God.” This suggests that they were not fully devoted to YHWH but recognized that YHWH was the God to whom Jeremiah was exclusively devoted. Evidence to this effect is the acknowledgment of the people after they fled to Egypt that they had condoned or engaged in idolatrous practices. (42:2 [49:2, LXX]; 44:15-19)
Through Jeremiah, the people desired to receive a message from YHWH that would make known to them the way in which they should walk or the course they should take and what they should do. (42:3 [49:3, LXX]) Jeremiah responded that he would pray to YHWH according to the “words” of their request. He also assured them that he would not hold back from making known to them everything that YHWH would reveal to him. Whereas the people had referred to YHWH as the God of Jeremiah (“your God”), he indicated that YHWH was also their God, saying to them “YHWH your God.” (42:4 [49:4, LXX])
The people solemnly declared that they would act according to the “word” or message that YHWH would send to them through Jeremiah. They made their solemn declaration in God’s name, saying, “May YHWH be a true and faithful witness against us.” (42:5 [49:5, LXX]) With repetition, the people expressed themselves emphatically to the effect that whether it would be “good” (or favorable) or “evil” (or unfavorable), they would obey YHWH. They said, “We will listen to to the voice of YHWH our God to whom we are sending you that it may go well for us when we listen to the voice of YHWH our God.” Possibly because they made their oath-bound promise in God’s name, they referred to YHWH as their God. (42:6 [49:6, LXX])
Jeremiah did not receive a message from YHWH immediately after praying for the people. It was “ten days” later that the “word of YHWH came to Jeremiah.” (42:7 [49:7, LXX])
After receiving the message from YHWH in answer to his prayer for the people, Jeremiah “summoned Johanan the son of Kareah, and all the captains of the forces who were with him, and all the people, from the least [the most insignificant] to the greatest [the most prominent or influential]” (42:8 [49:8, LXX]), and said to them, “Thus says YHWH, the God of Israel, to whom you sent me to present your supplication before him [literally, before his face].” (42:9 [49:9, LXX]; see the Notes section.)
Jeremiah told the people that, if they remained in the land, YHWH promised to build them up and not to tear them down, to plant them and not to uproot them, for he would “repent” of the “evil” (cause “rest over the evils” [LXX]) that he did to them. Instead of continuing to punish them, he would extend mercy to them, restoring them to his favor. (42:10 [49:10, LXX]) YHWH admonished the people not to be afraid, and this is expressed emphatically through repetition. “Do not be afraid before [literally, before the face of] the king of Babylon [Nebuchadnezzar], of whom you are afraid. Do not fear him, says YHWH, for I am with you to save you and to deliver you from his hand” or power. With the sure aid of their God YHWH in his role as savior and deliverer from calamity, the people had no valid reason for giving in to fear. There would be no reprisal from Nebuchadnezzar for the assassination of his appointed governor Gedaliah. (42:11 [49:11, LXX])
YHWH would grant mercy to the people, causing the king of Babylon to have mercy on them and not to punish them for the slaying of Gedaliah and the Chaldeans who were with him. They would not experience the king’s wrath for the treacherous act of murder that Ishmael committed. King Nebuchadnezzar, however, did not let those in Babylonian exile return to their own land, but Cyrus, the conqueror of Babylon, who reigned over the former empire of Babylon, did make the return possible. Therefore, Cyrus fulfilled the words, “He will return you to your land.” The Septuagint quotes God as saying what he would do. “And I will grant mercy to you, and I will be merciful to you, and I will return you to your land.” (42:12 [49:12, LXX]; see the Notes section.)
If the people were determined not to remain in the land, refusing to listen to or obey the “voice of YHWH” their God, there would be serious consequences. In the Septuagint, their choice is expressed in an emphatic manner with two words for “not,” and the phrase in which these words appear may be translated, “By no means will we settle [or stay] in this land.” (42:13 [49:13, LXX]) If the people opted to go to Egypt and to disregard what YHWH had revealed to them through Jeremiah, they would say, “No, but we will go to the land of Mizraim [Egypt (LXX)], where we will not see war, and not hear the sound of a shophar [a ram’s-horn trumpet]” sounding an alarm or signaling to engage in battle, “and not hunger for bread. And there we will dwell.” (42:14 [49:14, LXX]; see the Notes section.)
If the resolve of the “remnant of Judah” (the people remaining from the former kingdom of Judah) was to go to Egypt, they were called upon to “hear” or listen to the “word of YHWH,” or the message he would convey through Jeremiah. That “word” or message warned them about the calamities that would befall them. “Thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel [thus says the Lord (LXX)], If you set your faces [or are determined] to enter Mizraim [Egypt (LXX)] and go to reside there” (42:15 [49:15, LXX]), then “the sword [of war] that you fear will overtake [find (LXX)] you there in the land of Mizraim [Egypt (LXX)], and the famine you fear will cling to you [not releasing you from its grip] in Mizraim [Egypt (LXX)], and there you will die.” They would experience the very calamities they had expected to escape by going to Egypt. (42:16 [49:16, LXX])
“All the men” or all the people (“all the men and all the foreigners” who “set their faces” [or were determined] “to go to Mizraim [Egypt (LXX)] to reside there” would die “by the sword [of war], by famine [resulting from military invasion and conquest], and by pestilence [the spread of infectious disease from lack of potable water and from the unsanitary conditions that war created].” They would have “no survivor and [no] remnant [or escapee] from the evil [or calamity] that I” (YHWH) would “bring upon them.” YHWH would allow the calamity to befall the people and, therefore, was quoted as saying that he would bring it upon them. (42:17 [49:17, LXX]; see the Notes section.) “For thus says YHWH of hosts [the God with hosts of angels in his service], the God of Israel,” “As my anger, even my wrath, was poured out on the inhabitants of Jerusalem, so will my wrath be poured out on you when you go to Mizraim [Egypt (LXX)], and you will become an execration and a horror and a curse and a taunt, and you will no more see this place [your own land].” The calamity that would befall them would be so great that people would be referring to them when expressing a malediction or a curse, and they themselves would have maledictions and curses directed against them. Their fate would give rise to a dreadful sense of horror among those who would come to know about it. The people would become an object of mockery on account of what had befallen them. The Septuagint rendering could be understood to indicate that that they would become like an “untrodden” land, a waste through which no one would pass. They would be under the hands or domination of others and become a “curse” and a “reproach.” (42:18 [49:18, LXX])
“To the remnant of Judah,” or to the remaining ones from the kingdom of Judah, YHWH had said that they should not go to Mizraim (“Egypt” [LXX]). He had warned them of the consequences for doing so and, therefore, could say to the people, “Know for a certainty [literally, to know, you will know] that I have warned [literally, testified (or solemnly affirmed) to] you this day.” In the Septuagint, their knowing relates to their knowing that they had not acted uprightly when requesting Jeremiah to pray for them. (42:19 [49:19, LXX]) The people had not been sincere when they sent him to pray for them. They promised to do whatever YHWH their God said, and they affirmed this. The people had asked Jeremiah to declare to them what YHWH revealed to him and then said, “And we will do it.” (42:20 [49:20, LXX])
Jeremiah did declare to them everything YHWH had revealed to him, but they did not heed the “voice of YHWH” their God in anything relating to his having sent Jeremiah to them. (42:21 [49:21, LXX]) “Therefore,” they should know for a certainty (literally, “to know, you will know”) that they would die “by the sword” of war, “by famine” stemming from military invasion and conquest, and by pestilence (the spread of infectious disease from the effects of military invasion and conquest). The people would die in the place (Egypt) to which it had been their desire to go to reside. (42:22 [49:22, LXX]; see the Notes section for verses 17 and 22.)
Notes
The Septuagint (in verse 1 of chapter 49) identifies “Jezaniah the son of Hoshaia” differently than does the Hebrew text in verse 1 of chapter 42. It calls him “Azarias the son of Maasaias,” which is also the name in verse 2 of chapter 50 (“Azariah the son of Hoshaia” in the Hebrew text [43:2]). In verse 8 of chapter 47, the Septuagint refers to Jezaniah the Maacathite (40:8, Hebrew text) as “Iezonias son of the Mochati [Moochati].” In the parallel passage of 4 Kings 25:23 (2 Kings 25:23), he is called the “son of the Machathi.” It appears that the Septuagint translator considered Azarias or Azariah as the same man as Jezaniah, but this still leaves a question about the name Maasaias that has no parallel in the Hebrew text. According to the Hebrew text, either Azariah the son of Hoshai is the same person as Jezaniah the son of Hoshaia or Azariah and Jezaniah are brothers.
The introduction to the words of YHWH is much shorter in the Septuagint text of verse 9 in chapter 49 than it is in the Hebrew text of verse 9 of chapter 42. These words may be rendered, “Thus said the Lord.”
In verse 12, a different vocalization of the Hebrew word for “return” makes it possible to translate the phrase in which it appears so as to apply to King Nebuchadnezzar. “And he will let you settle in the land.” This accounts for renderings such as the following: “I shall show you compassion, so that he too has compassion on you, and will let you stay on your own soil.” (REB),
In the Septuagint, the occurrences of the word “not” (49:14) are more emphatic than in the Hebrew text, with two words for not appearing each time. The emphatic sense can be preserved by translating “not, not” as “by no means.”
In verse 17 and 22 of chapter 49, the Septuagint does not include a reference to “pestilence.”
At beginning of verse 20, YHWH, according to the suggested reading of the Masoretic Text (qere), said regarding the people, “You caused yourselves to err in your souls.” This could mean that they deceived themselves when wanting Jeremiah to pray to YHWH for an answer to what they should do and declaring themselves willing to follow through accordingly. In reality, they only wanted an answer that supported their intention to go to Egypt. The rendering of the Vulgate supports this significance, for it reads, decepistis animas vestras (“you deceived your souls”). In the Septuagint (49:20), the focus is on wrongdoing. “You did evil in your souls,” acting wickedly within yourselves.
The response of insolent men came after Jeremiah had “finished speaking to all the people all the words of YHWH their God, with which YHWH their God had sent” Jeremiah to relate to them “all these words,” not omitting a single word from what had been revealed to him. (43:1 [50:1, LXX]) “Azariah the son of Hoshaiah (Azarias the son of Maasaias [LXX]) and Johanan the son of Kareah and all the insolent men said to Jeremiah, ‘You are telling falsehood. YHWH our God did not send you to say, Do not go to Mizraim [Egypt (LXX) to reside there.’” In view of his being mentioned first, Azariah may have been the most adamant about leaving for Egypt. He was either the same man as “Jezaniah the son of Hoshaia” or Jezaniah’s brother. (See the Notes section on 42:1.) The men were insolent, for they disregarded the word of YHWH and, because this “word” or message did not agree with their prior determination to go to Egypt, they maligned Jeremiah as a speaker of falsehood (“lies” [LXX]) who did not receive a revelation from YHWH. (43:2 [50:2, LXX]) Without any evidence, the men also claimed that Jeremiah’s scribal secretary, “Baruch the son of Neriah,” was responsible for the message about not going to Egypt and had thus set Jeremiah against the people to deliver them into the hand of the Chaldeans so that they would either be killed or exiled to Babylon. (43:3 [50:3, LXX]; see the Notes section.)
“Johanan the son of Kareah and all the [other] princes [leaders or captains] of the forces and all the people” refused to listen to [or obey] the “voice of YHWH” for them “to remain in the land of Judah” (the territory of the conquered kingdom of Judah). Apparently Johanan had established himself as the leader of all the people, for he is the only “prince,” leader, or commander, here mentioned by name. (43:4 [50:4, LXX]; see the Notes section.) He and all the other “princes [leaders or captains] of the forces took all the remnant of Judah” to lead these remaining ones to Egypt. This remnant included those who had returned to reside in the land of Judah from all the nations to which they had been scattered during the Chaldean campaign against the kingdom of Judah. In the Septuagint, this remnant is not identified as including those who had returned to live in the land of Judah from all the nations to which they had been dispersed. (43:5 [50:5, LXX]; see the Notes section.) The leaders or captains took with them the men, women, children, daughters of the king — “every soul [or person] whom Nebuzaradan the captain of the guard [more literally, chief of the slaughterers] had left with Gedaliah the son of Ahikam the son of Shapan.” “Jeremiah the prophet” and his scribal secretary “Baruch the son of Neriah” were also among those whom the leaders took with them. The “daughters of the king” could have included any surviving female offspring of Judean kings. (43:6 [50:6, LXX]; see the Notes section.) As a people who did not listen to the “voice of YHWH” that Jeremiah had made it known to them, they and their leaders entered the land of Egypt, arriving at Tahpanhes (Taphnas [LXX]), a city in the Delta region of Egypt. (43:7 [50:7, LXX])
At Tahpanhes, the “word of YHWH came to the prophet Jeremiah. (43:8 [50:8, LXX]) This “word” or message instructed him to carry out a prophetic act. “Before the eyes [or in the sight] of the men of Judah [some Judean men],” he was to “take large stones in [his] hand and hide them in mortar in the pavement at the entrance to the house of Pharaoh in Tahpanhes.” This house would not have been the official royal residence, for Tahpanhes was not the capital. Pharaoh’s house there may have been an administrative or government building. The hiding of the large stones “in mortar” has been variously understood, and this is reflected in the renderings of modern translations. “Take some large rocks and bury them under the pavement stones at the entrance of Pharaoh’s palace here in Tahpanhes.” (NLT) “Take some large stones with you and bury them in clay in the brick pavement at the entrance to Pharaoh’s palace in Tahpanhes.” (NIV) “Take some large stones in your hand and set them in mortar in the terrace at the entrance to the house of Pharaoh at Tahpanhes.” (NAB, revised edition) “Get yourself large stones, and embed them in mortar in the brick structure at the entrance to Pharaoh’s palace in Tahpanhes.” (Tanakh [JPS, 1985 edition]) The Septuagint says, “Get yourself large stones and hide them in the entrance, in the gate of the house of Pharaoh in Taphnas.” (43:9 [50:9, LXX])
“YHWH of hosts [the God with hosts of angels in his service], the God of Israel,” revealed to Jeremiah what he should tell the people. “Look, I will send and take Nebuchadrezzar [Nebuchadnezzar] the king of Babylon my servant, and I will set his throne above these stones that I [Jeremiah or YHWH through the agency of Jeremiah] have hidden, and he [Nebuchadnezzar] will spread his canopy over them.” Nebuchadnezzar is called YHWH’s “servant” because he served his purpose to punish the disobedient people. To render judgment on the Egyptians, he would place his throne above the very stones that the prophet Jeremiah had hidden. There is a question about the significance of the Hebrew word that relates to what Nebuchadnezzar would spread over these stones. Lexicographers suggests “canopy” as one possible meaning, but it is uncertain that this is the correct meaning of the Hebrew word. The Septuagint says that “he [Nabouchodonosor (Nebuchadnezzar)] will raise his weapons against them” (the Egyptians or their deities [verse 12]). (43:10 [50:10, LXX])
King Nebuchadnezzar would “come and smite the land of Egypt — those for death to death [from famine or from pestilence or infectious disease] and those for captivity to captivity, and those for the sword [of warfare] to the sword.” (43:11 [50:11, LXX]) The Masoretic Text represents YHWH as the one who would “kindle a fire in the houses [or temples] of the gods of Egypt,” which would be through the agency of King Nebuchadnezzar. The Septuagint says, “And he [Nabouchodonosor (Nebuchadnezzar)] will kindle a fire in the houses of their gods.” Regarding the actions of Nebuchadnezzar, the Hebrew text continues, “And he will burn them [the houses or temples of the gods of the Egyptians] and carry them away captive.” As to those taken captive, the reference could be to the gods (compare Isaiah 46:1, 2), to the Egyptians, or to the Judeans who had fled to Egypt. A number of modern translations contain added wording that makes the reference to gods or idols specific. “The king of Babylonia will either burn their gods or carry them off.” (TEV) “He will burn these gods or take them prisoner.” (NJB) “He will set fire to the temples of the Egyptian gods, burning the buildings and carrying the gods into captivity.” (REB) “He will burn the temples and carry the idols away as plunder.” (NLT) The king of Babylon is then portrayed as wrapping himself with the land of Egypt “like a shepherd wraps himself with his garment” and then leaving from Egypt “in peace” or without anyone seeking to attack him at his departure. This act of “wrapping himself with the land of Egypt” may mean that King Nebuchadnezzar and his forces would take whatever they wanted from the land of Egypt as if it were a garment a shepherd would wrap around himself. The Septuagint contains different wording. “He will delouse the land of Egypt like a shepherd delouses his garment.” Numerous modern translations have rendered the text accordingly. “He will pick clean the land of Egypt as a shepherd picks fleas from his cloak.” (NLT) “Then Nebuchadnezzar will pick the land clean, just like a shepherd picking the lice off his clothes.” (CEV) “He will scour the land of Egypt as a shepherd scours his clothes to rid them of lice.” (REB) (43:12 [50:12, LXX]; see the Notes section.) The king of Babylon would also break the “obelisks of Heliopolis” (literally, “house of the sun”), “which is in the land of Mizraim” or Egypt (“the pillars in Sun City [or Heliopolis], those in On” [LXX]), and he would “burn with fire” the “houses [or temples] of the gods of Mizraim” or Egypt. (43:13 [50:13, LXX])
According to Josephus, Nebuchadnezzar conducted a military campaign against Egypt. In his Antiquities (X, ix, 7), he wrote, “In the fifth year after the destruction of Jerusalem, which was the twenty-third of the reign of Nebuchadnezzar, he made an expedition against Celesyria; and when he had possessed himself of it, he made war against the Ammonites and Moabites; and when he had brought all those nations under subjection, he fell upon Egypt, in order to overthrow it.”
Notes
In verse 3, a Dead Sea Jeremiah scroll (4QJerᵈ) does not include “son of Neriah” after “Baruch.”
Both the Septuagint and a Dead Sea Jeremiah scroll (4QJerᵈ) omit “son of Kareah [Karee (LXX)]” after “Johanan [Ioanan (LXX)].” (43:4, 5 [50:4, 5, LXX])
In verse 6 [50:6, LXX]), both the Septuagint and a Dead Sea Jeremiah scroll (4QJerᵈ) do not include the designation “captain of the guard [more literally, chief of the slaughterers]” after “Nebuzaradan” (“Nabouzardan” [LXX]), and they also omit “son of Shaphan [Saphan (LXX)] after “Ahikam [Achikam (LXX)].”
Jeremiah received a message from YHWH for all the Judeans who were residing in the land of Egypt. They were dwelling in Migdol (Magdolos [LXX]), possibly a site not far from Pelusium (Tel el Farame), in Tahpanhes (Taphnas [LXX]), a city in the Delta region, in Noph (Memphis), a capital of ancient Egypt that is linked to a site on the west side of the Nile and to the south of modern Cairo, and in the “land of Pathros [Pathoures (LXX)],” a region of Egypt that may have bordered on the northern boundary of ancient Cush or Ethiopia. (44:1 [51:1, LXX]; see the Notes section.)
Through Jeremiah, “YHWH of hosts [the God with hosts of angels in his service], the God of Israel” reminded the people that they had “seen all the evil” (or calamity) that he had “brought upon Jerusalem and upon all the [other] cities of Judah” or cities in the realm of the former kingdom of Judah. To that “day” or time, those cities had remained devastated, without any inhabitants. (44:2 [51:2, LXX])
YHWH permitted the devastation to occur on account of the wickedness of the people. They had turned their backs on him and engaged in idolatrous practices, burning incense to and serving or worshiping nonexistent gods, deities that were not known or were foreign to them and to their “fathers” or ancestors. (44:3 [51:3, LXX])
To admonish them to abandon idolatry, YHWH continued to send his prophets repeatedly (literally, “rising early and sending” [early (LXX)]) and to proclaim, “Do not do this abominable thing [the thing of this pollution (LXX)] that I hate.” (44:4 [51:4, LXX])
The people did not “hear,” listen to, or obey YHWH’s messages conveyed through his prophets. They did not incline their ear to be attentive and then turn away from their badness, ceasing to burn incense “to other gods.” (44:5 [51:5, LXX])
Through the agency of the military force under the command of King Nebuchadnezzar, YHWH poured out his “wrath” and his “anger,” and his rage burned like a devastating fire “in the cities of Judah and in the streets of Jerusalem, reducing them to devastation and a desolate waste (“something untrodden” [LXX], a desolate region through which no one passed). This ruined state continued to exist to the “day” or the time Jeremiah spoke to the people in Egypt. (44:6 [51:6, LXX])
Despite what had happened to the land and the cities in the realm of the former kingdom of Judah, the people who had fled to Egypt did not abandon idolatry. Therefore, the message from “YHWH the God of hosts, the God of Israel [the Lord Almighty (LXX)],” was, “Why are you committing a great evil to your souls [or yourselves],” cutting off from you “man and woman, child and infant, out of the midst of Judah” and “leaving you no remnant?” (44:7 [51:7, LXX]) They were committing this evil “with the works of [their] hands” (images that represented nonexistent deities) and by burning incense to “other gods in the land of Egypt” where they had come to dwell as aliens. With their idolatry, they provoked YHWH to anger and thus acted against themselves, leading to their being cut off or perishing and becoming a “curse and a reproach” among the people of all the nations of the earth who would come to know about their fate. (44:8 [51:8, LXX])
The question is raised as to whether the men had “forgotten the evils of [their] fathers” or forefathers, “and the evils of the kings of Judah and the evils of [their] wives, and [their] own evils and the evils of [their own] wives,” the evils that they committed “in the land of Judah and in the streets of Jerusalem.” A recalling of the evils committed should have reminded them of the serious consequences that resulted from disregarding YHWH’s commands. (44:9 [51:9, LXX]; see the Notes section.)
Although the people had experienced calamities in the past, they did not feel “crushed” or contrite (they did not stop [their wrongdoing] [LXX]), become afraid of meriting YHWH’s punitive judgment nor did they have a wholesome fear or reverential regard for him. They refused to “walk” or to conduct themselves according to his law and his statutes that he had set before them and their “fathers” (or ancestors). The Septuagint says that they did not adhere to his orders or ordinances. (44:10 [51:10, LXX]) Therefore, “YHWH of hosts [the God with hosts of angels in his service], the God of Israel [the Lord (LXX)]” declared, “Look, I will set my face against you for evil [or calamity] to cut off all Judah.” Calamity would befall the Judeans, and they would perish in the land of Egypt. (44:11 [51:11, LXX]; see the Notes section.)
YHWH would be taking the remaining ones of Judah who had set their faces [or who had determined] to enter the land of Egypt. His taking them may relate to taking them away from the land of the living or to handing them over to be punished for their unfaithfulness to him. By the calamity that YHWH would permit to befall them, they would “come to their finish” or perish in the land of Egypt, falling by the sword of warfare and dying from famine resulting from military invasion, siege, and conquest. No one would be spared. From the least or most insignificant one to the greatest or most prominent or influential one, they would all die. They would then come to be “for an execration, for a horror and for a curse and for a taunt [for a reproach and for destruction and for a curse (LXX)]. The calamity they would experience would be so great that people would be referring to them when expressing a malediction or a curse, and they themselves would have maledictions and curses directed against them. Their fate would give rise to a dreadful sense of horror among those who would come to know about it. The people would become an object of mockery or reproach because of what had happened to them. (44:12 [51:12, LXX]; see the Notes section.)
YHWH purposed to “visit” (or give attention to for the purpose of punishing) the Judeans who had taken up residence in Egypt. It would be a visitation of punishment like that which had been directed against Jerusalem and would come in the form of sword (the sword of warfare), famine (from the food shortage war created), and pestilence (“death” [LXX], the spread of infectious disease among the malnourished people living in the unsanitary conditions that resulted from siege). (44:13 [51:13, LXX]; see the Notes section.)
From among the “remnant of Judah,” the Judeans who had fled to Egypt to dwell there as aliens, there would be virtually no escapees or survivors. Only a few escaped ones would be able to return to the “land of Judah,” the former territory of the kingdom of Judah. Although many others would be “lifting up their soul,” or earnestly desiring to return and to reside in their own land, they would not be able to return. In the Septuagint, their not being able to return is made emphatic with two words for “not” and may be rendered “by no means.” (44:14 [51:14, LXX])
“All the men who knew that their wives had offered incense to other gods [foreign nonexistent deities] and all the women [or wives] who were standing there in a great assembly” or as part of a large crowd and all the people who resided in the land of Egypt,” including Pathros (possibly a region bordering on the northern boundary of ancient Cush or Ethiopia) answered Jeremiah. (44:15 [51:15, LXX]; see the Notes section.) Regarding what he had said to them “in the name of YHWH” or as a prophet whom YHWH had appointed to proclaim his word or message, they responded, “We are not listening to you.” They were determined not to heed his admonition to abandon idolatry. (44:16 [51:16, LXX]) Instead, they insisted on doing what they declared they would do (“every word” that had proceeded from their “mouth”). They would “burn incense to the queen of the heavens,” probably a fertility goddess like Ashtoreth (Ashtart) or Ishtar, and to pour out libations to her” as they did formerly and as had their “fathers” (or forefathers), their kings, and their princes “in the cities of Judah [the realm of the kingdom of Judah] and in the streets of Jerusalem [outside Jerusalem (LXX)].” They claimed that, when they engaged in these idolatrous practices, they had sufficient “bread” or plenty to eat, fared well, and did not see “evil” or calamity. (44:17 [51:17, LXX]) After they stopped “burning incense to the queen of the heavens and pouring out libations to her,” they suffered, experiencing lack of everything and being brought to a finish. Many perished as victims of the “sword” of war that was wielded against them and others died from the famine conditions that accompanied military invasion, siege, and conquest. Apparently the people, particularly the women, blamed their plight on the reforms of godly King Josiah who put a stop to the idolatrous practices but who died in battle with Pharaoh Nechoh (Necho, Neco). As the victor, Nechoh imposed a large fine on the kingdom of Judah. King Jehoiakim, the son of Josiah, exacted tax from his subjects to pay the demanded amount of silver and gold. (2 Kings 23:4-35) From then onward, the people did not prosper. (44:18 [51:18, LXX])
The women who had burned incense to the queen of the heavens and poured out libations to her did so with the consent of their husbands. This is evident from their rhetorical question, “Was it without our husbands that we made cakes to her,” bearing her image, “and poured out libations to her?” A number of modern translations are more specific in their rendering than is the Hebrew text and the rendering of the Septuagint. “‘Besides,’ the women added, ‘do you suppose that we were burning incense and pouring out liquid offerings to the Queen of Heaven, and making cakes marked with her image, without our husbands knowing it and helping us? Of course not!’” (NLT) “All the time we burnt sacrifices to the queen of heaven and poured drink-offerings to her, our husbands were fully aware that we were making crescent-cakes marked with her image and pouring drink-offerings to her.” (REB) “Our husbands knew what we were doing, and they approved of it.” (CEV) (44:19 [51:19, LXX])
Jeremiah replied to “all the people who answered him with a word,” an expression of their determination not to listen to what he said and to continue with their idolatrous practices. He said to “all the people, the men [the mighty ones (LXX)] and the women [44:20 (51:20, LXX)], Did not YHWH remember and did it not come into his heart [or thought] the incense you burned in the cities of Judah and in the streets of Jerusalem [outside of Jerusalem (LXX), you and your fathers [forefathers], your kings and your princes, and the people of the land?” The implied answer is that YHWH was fully aware of what the people did and purposed to hold an accounting with them for their unfaithfulness to him. (44:21 [51:21, LXX]) “And YHWH could no longer bear the evil of the [people’s] deeds and the abominations that [they] committed.” On account of their evil deeds or corrupt actions and their abominations or disgusting idolatrous practices, he did not shield them from military invasion and conquest. Their land was then transformed into a desolation and a waste [something untrodden (LXX), a land through which no one passed] and a curse [or an object of cursing], without inhabitant.” It had remained a desolated place to the very day or time that Jeremiah spoke to the people. (44:22 [51:22, LXX])
Calamity had befallen the people and the effects thereof continued to that very day or time because they had “burned incense” (to nonexistent deities), “sinned against YHWH,” did not “hear,” listen to, or heed the “voice of YHWH” (as made known through his prophets) and did not walk or conduct themselves according to his law, his statutes, and his testimonies or his solemn charges. (44:23 [51:23, LXX]) Jeremiah called upon “all the people,” including “all the women,” to “hear” or listen to the “word of YHWH.” This word or message was for “all of Judah” or all the Judeans who were then dwelling in the “land of Egypt.” (44:24 [51:24, LXX]; see the Notes section.)
“YHWH of hosts” (the God with hosts of angels in his service), the “God of Israel,” directed his message through Jeremiah to the men and their wives. The women had spoken with their “mouth,” expressing their determination to engage in idolatrous practices. With their “hands,” they had then fulfilled or carried out their words, for they used their hands to do what was needed to adore the queen of the heavens. The women are quoted as saying, “We will indeed perform [literally, to perform, we will perform] our vows that we have made, to burn incense to the queen of the heavens and to pour out libations to her.” The response from YHWH indicated that they might as well go ahead to confirm their vows and perform them. In the wording of a number of modern translations, this aspect is expressed more specifically than it is in the Hebrew text. “Very well! keep your vows, fulfill your vows!” (NAB, revised edition) “So go ahead and carry out your promises and vows to her!” (NLT) (44:25 [51:25, LXX])
The people’s insistence on continuing with idolatrous practices would end any relationship they may have believed they had with YHWH. He called upon all the Judeans who were then living in the “land of Egypt to hear his “word” or message. The initial “look” that introduces this message serves to focus attention on it. With a solemn oath made in his own “great name,” or as the Supreme Sovereign and only true and living God, YHWH declared, “No more will my name be invoked in all the land of Egypt by the mouth of any man of Judah, saying, As the Lord YHWH lives.” Judeans will either not survive the punitive judgment that would be expressed against them or YHWH would not recognize them as belonging to him in the event they swore in his name. (44:26 [51:26, LXX])
The initial “look” focuses attention on the seriousness of the punitive judgment the idolatrous people would experience. Through Jeremiah, YHWH declared, “I am watching over them for evil and not for good, and all the men of Judah in the land of Egypt will be consumed.” They would come to their end through the “sword” of warfare and the “famine” resulting from the food shortage that military invasion, siege, and conquest would effect. (44:27 [51:27, LXX]) Only a few would escape from the wielding of the sword and be able to return to the “land of Judah [the former territory of the kingdom of Judah] from the land of Egypt.” All the “remnant of Judah” who came to the “land of Egypt to reside there” as aliens would then come to know whether YHWH’s word or theirs would stand or be confirmed or established as true. (44:28 [51:28, LXX])
Through Jeremiah, YHWH made known a “sign” indicating that he would “visit” the people in Egypt (literally, “in this place”), giving his attention to them to punish them for their unfaithfulness to him. They would then “know” that his words that had been directed against them for “evil” or calamity would indeed “stand” (literally, “to stand, will stand”) or would come true. (44:29 [51:29, LXX]; see the Notes section.)
The “sign” was that YHWH would be giving “Pharaoh Hophra [Ouaphre (LXX); Apries (Herodotus)], the king of Egypt, into the hand [or power] of his enemies and into the hand of those seeking his soul [or life], just as he had given Zedekiah the king of Judah into the hand of Nebuchadnezzar the king of Babylon who was his enemy and sought his soul” or life. In both cases, YHWH did the giving by permitting it to take place. In the case of Hophra, the enemies are not identified as King Nebuchadnezzar and the warriors under his command. The ancient historian Herodotus (fifth century BCE) wrote about the developments that led to a bad end for Apries (Hophra). (Histories, II, 161, 162, 169) He launched a major attack on Cyrene, an attack that proved to be disastrous for the Egyptian warriors. Considering Apries to have been deliberate in sending them to their death, the Egyptians rebelled against him. To pacify the rebels, Apries sent Amasis to negotiate with them. On that occasion, one of the men placed a helmet on the head of Amasis and declared that he did so as a sign of kingship for him. Amasis later led an army of Egyptians against Apries whose military force consisted of mercenaries. Apries had thought that his position was so secure that not even a god could depose him, but his mercenaries were outnumbered. Although they fought well, they were defeated, and Apries was captured and taken to Saïs to what had been his own palace but was then occupied by Amasis. Initially, Amasis treated Apries well, but the Egyptians complained, insisting it was wrong for him to look well after someone who had proved himself to be his and their bitter enemy. Therefore, Amasis handed Apries over to them. They then strangled him and buried him in his family tomb. (44:30 [51:30, LXX])
Notes
In verse 1 of chapter 51, the Septuagint does not include Memphis.
The Septuagint in verse 9 of chapter 51 mentions the “evils of the kings of Judah” and then continues, “and the evils of your rulers, and the evils of your wives, which they did in the land of Judah and outside of Jerusalem.”
The wording of verse 11 of chapter 51 in the Septuagint is shorter than is that of the Hebrew text in verse 11 of chapter 44. “Therefore, thus said the Lord, Look, I am setting my face …” The sentence is then completed in verse 12. “… to destroy all the remaining ones in Egypt, and they will fall …”
Verse 15 indicates that a crowd of Judeans was present when Jeremiah spoke to the people. This suggests that they were there for a prearranged gathering. Perhaps it was an idolatrous festival to honor the “queen of the heavens.”
The Septuagint, in verse 24 of chapter 51, does not include a reference to “all of Judah.”
Verse 29 of chapter 51 introduces the “sign” with fewer words than in the Hebrew text of verse 29 of chapter 44. “And this [will be] the sign for you that I will visit you for evil” or calamity.
“In the fourth year of Jehoiakim the son of Josiah, king of Judah,” Jeremiah the prophet spoke a “word” or personal message from YHWH to his scribal secretary Baruch the son of Neriah. This was at the time Baruch wrote on a scroll “from the mouth of Jeremiah” or at the prophet’s dictation. The generally accepted date for the message is 605 BCE. (45:1 [51:31, LXX]; see chapter 36 and the Notes section.)
Jeremiah specifically identified the message as coming from YHWH. “Thus says YHWH, the God of Israel, to you, Baruch.” (45:2 [51:32, LXX]; see the Notes section.) Baruch is quoted as saying, “Woe [is] me, for YHWH has added sorrow to my pain. I am weary with my groaning, and I do not find rest.” He must have experienced pain when witnessing lawlessness, corruption, idolatry, and a hostile, stubborn and unrepentant attitude among the people. The sorrow or grief that Baruch felt YHWH had added to his pain apparently was the revelation that there would be no change for the better and that the territory of the kingdom of Judah would be desolated, that the city of Jerusalem would be destroyed, and that the survivors would be taken as exiles to Babylon. At the same time, Baruch recognized that his own position would not improve, adding grief to his personal pain. Therefore, he gave way to groaning or sighing to such an extent that it made him weary, and he found no rest or peace. (45:3 [51:33, LXX]; see the Notes section.)
To Jeremiah, YHWH made known the message he was to relate to Baruch. “Look, what I have built, I am tearing down; and what I have planted, I am uprooting.” YHWH had made it possible for the people to prosper on the land he had given them, but he purposed to bring everything he had done for them to an end. He had planted his people in the land that he had promised to their forefathers. On account of their waywardness, he would let the land be desolated and the people to be uprooted or exiled. The overturning and uprooting would not be limited to the land and the people residing in the territory of the kingdom of Judah. Other nations would be affected, and the developments would have an impact on “all the earth” or on bordering and distant lands. (45:4 [51:34, LXX])
In view of the overthrowing and uprooting, it was no time for Baruch to seek “great things” for himself. He may have desired a position of greater prominence and respect in the kingdom of Judah rather than to continue sharing in the hatred directed against Jeremiah for whom he functioned as the scribal secretary. The word of YHWH directed him to stop such seeking of “great things, for YHWH determined to bring calamity upon “all flesh” or all inhabitants of the land. They would be subjected to the horrors of warfare and the accompanying suffering from serious food shortage and the spread of infectious disease from the unsanitary conditions that siege would create. The reference to “all flesh” may indicate that the calamity would not be limited to the people of the kingdom of Judah but would include the people of other nations. Baruch was assured that he would not perish in the coming calamity. YHWH would give him his “soul” or his life as “booty” (or like spoils of war) wherever he might go. According to Josephus (Antiquities, X, ix, 1), Jeremiah desired that Nebuzaradan set Baruch free. That Baruch did survive is evident from his being taken to Egypt along with Jeremiah. (45:5 [51:35, LXX]; 43:6)
Notes
According to Josephus (Antiquities, X, ix, 1), Baruch came from a “very eminent family” and was exceedingly “skillful in the language of his country.”
In verse 32 of chapter 51, the Septuagint does not include the expression “God of Israel,” and the title “Lord” appears without the definite article.
The Septuagint, in verse 33 of chapter 51, repeats, “Woe [is] me; woe [is] me.”
“Jeremiah the prophet” received a “word” or message from YHWH “concerning the [foreign] nations.” (46:1 [26:1, LXX]; see the Notes section.)
The “fourth year of Jehoiakim the son of Josiah, king of Judah,” is commonly considered to have been the year 605 BCE. It was then that Nebuchadnezzar the crown prince and son of Babylonian King Nabopolassar defeated the Egyptian military force under the command of Pharaoh Neco (Nechoh, Necho [Nechao (LXX)]) at Carchemish. This battle is mentioned in an extant Babyloian cuneiform inscription (BM 21946). According to the first-century Jewish historian Josephus (Antiquities, X, vi, 1), Neco lost many “ten thousands” of his warriors in the conflict. Carchemish, a city on the west bank of the upper Euphrates River, occupied a strategic position on the main trade route from Nineveh to Haran and then, after crossing the Euphrates, onward to the Orontes Valley in Lebanon. (46:2 [26:2, LXX])
The imperatives were for the Egyptian military to prepare for the encounter with the Chaldean warriors under the command of Nebuchadnezzar. “Ready buckler and shield, and advance for battle.” The Hebrew word for “buckler” (magén) refers to a small round shield that probably was used primarily to protect the face in hand-to-hand fighting. To protect the whole body, the much larger “shield” (tsinnáh) was used. The warriors were to position themselves for battle with their defensive weaponry — bucklers and shields. The Septuagint says, “Take up weapons and shields.” (46:3 [26:3, LXX]; see the Notes section.)
Other preparations for the warriors to make included harnessing horses (saddling horses [LXX]), mounting horses, stationing themselves with their protective helmets, polishing spears or lances, and putting on coats of mail (“breastplates” [LXX]) for protection. Coats of mail were cloaks made from thick cloth or leather, commonly with metal scales attached. (46:4 [26:4, LXX])
Based on the concluding words (“declaration of YHWH” [“says the Lord” (LXX)]), YHWH is the one who represents himself as seeing the Egyptian warriors in disarray. The warriors are dismayed or stricken with terror. They are turning backward or retreating. The mighty men are crushed or beaten down. In haste, they have fled and do not look back. All around them or at every side, there is terror. (46:5 [26:5, LXX]; see the Notes section.) The implication is that, though the swift warrior may try to flee, he would not succeed, and the mighty man would not escape. “Up north by the bank [literally, at the hand of] the River Euphrates,” the Egyptian warriors “have stumbled [have become weak (LXX)] and fallen,” either perishing or being captured. (46:6 [26:6, LXX])
The question about who rises “like the [Nile] River and like rivers” the “waters” of which “toss” or “surge” relates to Pharaoh Neco and his military aims. Neco desired to expand his control over other areas like the annual flood waters of the Nile. (46:7 [26:7, LXX]) Mizraim [Egypt (LXX)], under the rule of Pharaoh Neco, rose like the tossing or surging waters of rivers. In the person of Neco, Egypt is represented as boasting, “I will rise. I will cover the earth [or land]. I will destroy the city” (a collective singular meaning “cities”) and those residing in it (or them). (46:8 [26:8, LXX]; see the Notes section.)
The imperative is directed to the horses and “chariot” (a collective singular denoting “chariots”). “Rise” (or charge into battle), “horses,” and “rage” (or go like mad), chariots. The Septuagint says, “Mount on the horses; prepare the chariots.” Other warriors with the Egyptians were those of Cush (“Ethiopians” [LXX]), Put (“Libyans” [LXX]), and Lud. The mighty men of Put and the Ludim warriors may have been from northern Africa. The Septuagint, however, refers to the “Ludim” as “Lydians,” a people who resided in southwestern Asia Minor. The warriors were directed to “go forth,” advancing into battle. Those of Cush and Put handled the “buckler” (magén), a small round shield. (See verse 3 for additional comments.) The “bow” was the weapon of the Ludim. Treading the bow refers to stringing it. The foot would be placed in the middle of the bow to bend it, and then the unattached string would be tied to the opposite side of the bow. To Cush and Put and to the Ludim, the directive was, “Go forth.” The Septuagint says, “Go forth, warriors of the Ethiopians and Libyans armed with weapons; and Lydians, rise up, bend [or stretch] the bow.” (46:9 [26:9, LXX])
The defeat of the warriors under the command of Pharaoh Neco at Carchemish by the Euphrates is identified as an expression of YHWH’s punitive judgment. It is referred to as the “day” that belongs to the “Lord, YHWH of hosts [the God with hosts of angels in his service]” (the “Lord, our God” [LXX]), a “day of vengeance to avenge himself on his enemies.” The “sword” of warfare (the “sword of the Lord” [LXX]) is personified and portrayed as devouring and sating itself, having its fill from the blood of YHWH’s foes. With the slaughter taking place “in the land of the north by the Euphrates River” and directed against his enemies, it is designated as a “sacrifice for the Lord, YHWH of hosts” (“the Lord Sabaoth” [a transliteration of the Hebrew word for “hosts” (LXX)]). (46:10 [26:10, LXX])
Gilead, a region east of the Jordan River, anciently was known for the healing properties of its balsam. This balsam is thought to have been the resinous substance obtained from a shrublike evergreen tree. Physicians often used balsam to promote the healing of wounds. The “virgin daughter of Egypt” is told to “go up to Gilead” to get balsam, but this directive is ironic, for there would be no healing for the wound of the military defeat. According to the Septuagint rendering, “Galaad” (Gilead) is instructed to procure the resin for the “virgin daughter of Egypt.” Though Egypt is portrayed as having used many medicines for healing, this proved to be in vain. There was nothing to make Egypt whole again. In the past, Egypt was like a “virgin” by reason of not having suffered humiliating defeat. (46:11 [26:11, LXX])
The people of other nations would hear about the disgrace that had come upon Egypt, with the outcry or wailing over the disastrous military outcome filling the “earth” or extending far beyond the scene of the defeat. Warrior stumbled over warrior, apparently in a desperate attempt to flee from the enemy. Both the one who stumbled and the warrior over whom the other mighty man stumbled ended up falling together. (46:12 [26:12, LXX])
“Jeremiah the prophet” received another message from YHWH. This word related to the “coming of Nebuchadrezzar [Nebuchadnezzar] the king of Babylon to strike down the land of Mizraim [Egypt (LXX)].” In his Antiquities (X, ix, 7), Josephus wrote, “In the fifth year after the destruction of Jerusalem, which was the twenty-third of the reign of Nebuchadnezzar, he made an expedition against Celesyria; and when he had possessed himself of it, he made war against the Ammonites and Moabites; and when he had brought all those nations under subjection, he fell upon Egypt, in order to overthrow it.” Also a fragmentary Babylonian text (ANET, 1974 edition, page 308) that is dated to the thirty-seventh year of Nebuchadnezzar’s reign refers to a military campaign against Egypt. (46:13 [26:13, LXX])
Apparently messengers were the ones directed to make a proclamation in “Mizraim” (Egypt [LXX]) and in Migdol (Magdolos [LXX], possibly a site not far from Pelusium [Tel el Farame]), Noph (Memphis [LXX], a capital of ancient Egypt that is linked to a site on the west side of the Nile and to the south of modern Cairo) and Tahpanhes, a city in the Delta region of Egypt, for the people there to be in a state of readiness to face calamity. “Take your stand and be prepared, for a sword will devour round about you.” Victims of war would be all around any survivors. (46:14 [26:14, LXX]; see the Notes section.)
The rhetorical question has been variously understood to refer to the fate of Egyptian warriors or to that of the Apis bull that was venerated in Memphis as the incarnation of a god (Ptah). “Why have your warriors fallen? They cannot stand, for the LORD has knocked them down.” (NLT) “Why are your stalwarts swept away? They did not stand firm, for the LORD thrust them down.” (Tanakh [JPS, 1985 edition]) “Why has Apis fled? Your champion did not stand, because the LORD thrust him down.” (NAB, revised edition) “Why does Apis flee? Why does your bull-god not stand fast? Because the LORD has thrust him out.” (REB) The application to Apis has the support of the Septuagint. “Why did Apis flee? Your choice bull calf did not remain, for the Lord disabled him.” (46:15 [26:15, LXX]; see the Notes section.)
Based on previous verse, YHWH may be understood as having multiplied “stumbling” in the case of the Egyptian warriors and the mercenaries. In view of his use of the Babylonian military, YHWH is the one to whom the many cases of stumbling are attributed. Again and again among the Egyptian fighting men and the mercenaries, one “man fell upon another.” The mercenaries and foreigners residing in Egypt then said to one another, “Arise and let us return to our people and to the land of our birth, because of the sword of the oppressing one,” the victorious Nebuchadnezzar and his troops. (46:16 [26:16, LXX]; see the Notes section.)
It appears that the mercenaries and foreigners who lived in Egypt called the “name of Pharaoh, king of Egypt,” by an unflattering epithet — a “crash [or big noise] who lets the hour [or festival] go by.” This epithet has been variously rendered, including, “Braggart-missed-his-chance” (NAB, revised edition), “Noisy Braggart Who Missed His Chance” (GNT), “King Bombast, the man who missed his opportunity” (REB), “Talks Big-Does-Nothing.” (CEV) In the Septuagint, the Hebrew words are transliterated, “Saon-esbi-emoed.” (46:17 [26:17, LXX]; see the Notes section.)
The solemn declaration of YHWH is introduced with the words, “As I live, says the King, whose name is YHWH of hosts” (the God with hosts of angels in his service). In the Septuagint, the rendering is, “I live, says the Lord God.” Mount Tabor rises impressively from the Valley of Jezreel to a height of more than 1,840 feet (over 560 meters). At its highest point, Carmel rises about 1,790 feet (c. 545 meters) above sea level. The one who was to come into the land of Egypt would be as impressive as “Tabor among the hills” and “Carmel by the sea” (the Mediterranean Sea), eminences that towered over the surrounding land. This one may refer to Nebuchadnezzar with his military force. Translators have variously rendered the Hebrew text. “As Mount Tabor towers above the mountains and Mount Carmel stands high above the sea, so will be the strength of the one who attacks you.” (TEV) “One will come, … one mighty as Tabor among the hills, as Carmel by the sea.” (REB) “One is coming against Egypt who is as tall as Mount Tabor, or as Mount Carmel by the sea!” (NLT) “Those enemies who attack will tower over you like Mount Tabor among the hills or Mount Carmel by the sea.” (CEV) “As surely as Tabor is among the mountains and Carmel is by the sea, so shall this come to pass.” (Tanakh [JPS, 1985 edition]) (46:18 [26:18, LXX]; see the Notes section.)
The Egyptian survivors of the conflict with Nebuchadnezzar and his troops would not be able to remain in the land. Therefore, the “daughter of Egypt,” was told to prepare “baggage for exile.” The items would include essentials that could fit in a bag and not be too heavy to carry for a long distance. Regarding her circumstances, the “daughter of Egypt” is referred to as “sitting.” This could mean that people of Egypt were settled securely in their land. That security would end. Noph (Memphis [LXX]), an ancient capital of Egypt, would become a “waste” or a place occasioning horror on account of what would happen to the city. It would be burned and come to be a place without an inhabitant. (46:19 [26:19, LXX])
Mizraim (Egypt [LXX]) is likened to a “beautiful heifer” that would be subjected to an attack “from the north.” The Hebrew word qérets designates the agency (King Nebuchadnezzar and his military force) that would come against the heifer. This word appears to apply to a biting or stinging insect. It has been rendered “gadfly” (NIV, REB), “horsefly” (NAB, revised edition; NLT), and “stinging fly” (TEV). The word in the Septuagint is apóspasma, which term designates a “shred,” “fragment,” “broken branch,” or something that is broken off. (46:20 [26:20, LXX])
The mercenaries in the midst of Egypt are referred to as “calves of a stall” or fattened calves,” suggesting that these warriors were helpless and ready to be slaughtered. Instead of warring valiantly, they “turned” or gave way and fled. “They did not stand,” failing to hold their ground. In their case, the “day of their calamity” came upon them, the “time of their visitation [punishment (LXX)]” or of their being given attention in a manner that proved to be ruinous to them. (46:21 [26:21, LXX])
There is an apparent wordplay — the going (yelek) like a serpent and the coming (yelekhu) of the attacking force with axes. Either the “voice” or the “sound” of Egypt is “like [that] of a serpent” as it “goes” or slithers away. The Septuagint refers to the “voice” or the “sound” as being like that of a “hissing snake” and explains this as being “because they will go in sand.” One way to understand the Hebrew text is to view the warriors and people of Egypt as trying to make an escape from the military force under the command of King Nebuchadnezzar. In their helpless state, their voice is reduced to a low mournful sound or to sighing or moaning comparable to the hissing of a snake in flight or the sound it makes as it slithers away in the vegetation to escape danger. Modern translations have variously rendered the text, often incorporating part of the Septuagint rendering. “Egypt is hissing like a fleeing snake, for the enemy has come in force. They attack her with axes, like fellers of trees.” (REB) “Her voice is like a snake! Yes, they come in force; they attack her with axes, like those who fell trees.” (NAB, revised edition) “Egypt runs away, hissing like a snake, as the enemy’s army approaches. They attack her with axes, like men cutting down trees and destroying a thick forest.” (TEV) “She shall rustle away like a snake as they come marching in force; they shall come against her with axes, like hewers of wood.” (Tanakh [JPS, 1985 edition]) “The enemy army will go forward like a swarm of locusts. Your troops will feel helpless, like a snake in a forest when men with axes start chopping down trees. It can only hiss and try to escape.” (CEV) (46:22 [26:22, LXX])
The cutting down of Egypt’s forest may be understood to refer to the devastation of the land — its trees, vegetation, crops, cities, and dwellings. According to the “declaration of YHWH,” this would happen despite the fact that the country had appeared secure like an impenetrable forest. Egypt would be overwhelmed by a huge force of warriors that is described as more “numerous than locusts” (a collective singular in Hebrew) and “without number.” (46:23 [26:23, LXX])
The military defeat would disgrace and humiliate the “daughter of Egypt.” She would be given “into the hand of a people from the north.” Nebuchadnezzar and his troops would be coming into Egypt from the north and, therefore, are designated as “people from the north,” even though Babylonia was located far to the east of Egypt. (46:24 [26:24, LXX])
“YHWH of hosts [the God with hosts of angels in his service], the God of Israel” declared, “Look, I am visiting [directing attention for punitive judgment on] Amon of No and Pharaoh and Mizraim [Egypt] and her gods and her kings, and Pharaoh and those trusting in him.” No, also known as Thebes, was a one-time capital of ancient Egypt and the chief center for the veneration of the god Amon. The city was located on both banks of the upper Nile. In Egyptian texts, it was referred to as the “City of Amon.” A successful military campaign against Egypt would also have constituted a judgment on the gods, as they would not have been of any assistance to Pharaoh and those who trusted in him, primarily his Egyptian subjects and others who had taken up permanent residence in the land. The “kings” may have been the rulers of Egypt who would be affected by military invasions. Another possibility is that, in this context, the word “kings” designates high officials. (46:25 [26:25, LXX]; see the Notes section.)
YHWH purposed to give Pharaoh and all those who trusted in him, the Egyptian deities, and the land of Egypt into the “hand” or power of “Nebuchadrezzar [Nebuchadnezzar] the king of Babylon and into the hand of his servants [men in royal service].” The means for doing so would be Babylonian military triumph. The time would come, however, when the fortunes of Egypt would change, and people would reside securely in the country as they did in “days of old.” (46:26; see the Notes section.)
“Jacob” and “Israel” are parallel designations, for the name of Jacob was changed to Israel after he wrestled with an angel. Here Jacob and Israel refer to the Israelites, the people who descended from him. They were not to give in to fear or be terrified on account of distressing developments, including exile. YHWH recognized the people as his “servant” and assured them that he would save them from “far away” (or the distant locations to which they had been scattered) and their “seed” or offspring would be delivered “from the land of their captivity.” The descendants of Jacob would be able to return to their own land and enjoy living there without disturbance, be at ease or secure, and not be subjected to military aggression that would give rise to trembling with fear. According to the Septuagint, Jacob would have “quiet and sleep. ”(46:27 [26:27, LXX])
The reason Jacob (or the people descended from him) should not be afraid was YHWH’s assurance to him as his servant, “I am with you,” acting as his protector and helper. He would make an end to the “nations” to which the descendants of Jacob had been dispersed, but the descendants of Jacob would not come to their finish. On account of their disobedience, YHWH would discipline them in just measure or to the degree that would accomplish his purpose respecting them and cause them to abandon their wayward course. He would not leave them unpunished. (46:28 [26:28, LXX])
Notes
In the Septuagint, there is no corresponding wording for verse 1 of the Hebrew text.
In verses 3 through 12, the vivid poetic description of the preparations for battle and the subsequent defeat of the Egyptian warriors under the command of Pharaoh Neco (Nechoh, Necho) may have served as an implied warning against looking to Egypt for military assistance.
Verse 5 of chapter 26 in the Septuagint does not make any mention of seeing. It raises the question as to why the warriors are terrified and retreat. According to another interpretation of the Hebrew text, Jeremiah raises the question, “Why have I seen it?” This question is then followed by the words of YHWH that portray the defeat of the Egyptian military force. A number of modern translations that are more interpretive in their renderings do not allow for understanding the Hebrew text in this way. “‘But what do I see?’ asks the LORD.” (TEV) “But now, what sight is this? They are broken and routed, their warriors defeated; they are in headlong flight without a backward look. Terror let loose! This is the word of the LORD.” (REB) “I can see the battle now — you are defeated and running away, never once looking back. Terror is all around.” (CEV)
The Septuagint, in verse 8 of chapter 26, contains an abbreviated text. “Waters of Egypt will rise like a river, and it said, I will rise and cover [or flood] the land and destroy those residing in it.” This rendering is either representing Egypt or the flood water as making the boast.
In verse 14 of chapter 26, the Septuagint does not include Tahpanhes (Taphnas). The concluding phrase is, “for a sword has devoured your yew.” The rendering “your yew” possibly came about when the translator read the Hebrew expression for “round about you” as “your thicket.”
One of the problems in the Hebrew text of verse 15 is that there is a change from plural to singular. The words may be translated, “Why do your mighty ones lie prostrate? He does not stand, for YHWH has pushed him down.” If the term for “mighty ones” is regarded as a plural of excellence, it could relate to what the Egyptians considered as a mighty one, a deity, or the representation or incarnation of a mighty one or a god. The singular phrase that follows would then fit.
In verse 16 of chapter 26, the Septuagint refers to the Egyptian military force as a “multitude” that “was weak and fell.” Instead of the expression that may literally be rendered “sword of the oppressing one” or the oppressor, the Septuagint says “Greek sword.” This rendering apparently arose because the translator read the participial form of the Hebrew word for “oppress” (yanáh) as a form of yawán (Greece)
In the Septuagint (26:17), the Pharaoh is identified as Nechao (Nechoh, Necho, Neco).
The Septuagint (26:18) contains a transliteration for “Tabor” (Itabyrion). According to another interpretation of verse 18, YHWH is like lofty Tabor and Carmel and comes to execute judgment upon Egypt through the agency of Nebuchadnezzar and his troops.
The Septuagint translator appears not to have recognized “Amon” as the name of an Egyptian god. In verse 25 of chapter 26, the wording of the Septuagint is, “Look, I am avenging Amon, her son [Egypt’s son], on Pharaoh and on those trusting in him.”
The wording of verse 26 is not included in the Septuagint.
“Jeremiah the prophet” received a message from YHWH “about the Philistines before Pharaoh struck down Gaza.” This attack on the Philistine city of Gaza is introduced as a marker of the time when the word of YHWH came to Jeremiah, but it is not related to the developments mentioned in the text that follows. The Septuagint rendering is, “About the allophyles [people of other tribes] (47:1 [29:1, LXX])
The military force that would sweep over Philistia is likened to rising “waters from the north,” the direction from which the invaders would be coming. These waters are described as becoming an overflowing torrent that would flood the land and everything that “filled it” or everything on the land. The designation “city” apparently is a collective singular that refers to the cities of Philistia. These would be the cities and their inhabitants that the Babylonian invaders would overrun like a raging flood. Men or people would cry out in fear, and all the people residing in the land would howl or wail in anticipation of the calamity they would be facing. (47:2 [29:2, LXX])
There would be a frightening sound from the stamping of the stallions in the invading force under the command of King Nebuchadnezzar. The sound of his horses stamping would be accompanied by the clattering of “his chariots” and the “rumbling of [their] wheels.” Fathers would not “turn back” to their sons or children to come to their aid, for they would be helpless to do anything. Faced with the noise from the overwhelming invading force, the hands of fathers would sink down, rendered useless for providing protection from the military threat. (47:3 [29:3, LXX])
Fathers would be helpless “because the day” or the time would be coming for bringing ruin to “all the Philistines.” From Tyre and Sidon, Phoenician cities to the north of Philistia, “every survivor that was helping” would be cut off. This could mean that there would be no survivors of military conquest from Tyre and Sidon who would be in a position to come to the aid of the Philistines. Another possible meaning would be that there would be no survivors among the Philistines who could provide military aid to the people of Tyre and Sidon. A number of modern translations are more specific than is the Hebrew text in identifying the ones who could not help. “The time has come for the Philistines to be destroyed, along with their allies from Tyre and Sidon.” (NLT) “Their hands hang helpless, because of the day that is coming to destroy all the Philistines and cut off from Tyre and Sidon the last of their allies.” (NAB, revised edition) “For the day has come to destroy all the Philistines and to cut off all survivors who could help Tyre and Sidon.” (NIV) “None of you will be left to help the cities of Tyre and Sidon.” (CEV) “Their hands hang powerless, because the day has come for all Philistia to be despoiled, and Tyre and Sidon destroyed to the last defender.” (REB) YHWH is the one who would let this calamity befall the Philistines. Therefore, he is identified as the One who despoils them, the “remnant from the island of Caphtor” (which is commonly understood to have been Crete, the island from which, according to Amos 9:7, the Philistines came to Canaan). The Septuagint says that the “Lord will destroy the remaining ones of the islands” (or the remnant dwelling on the islands). (47:4 [29:4, LXX])
The “baldness” to come to Gaza (the southernmost major Philistine city that has commonly been linked to modern Gaza) was the mourning and humiliation that the people would experience on account of the Babylonian conquest. In a literal sense, the survivors may have shaved off their hair in expression of their grief. For Ashkelon (a Philistine city generally identified with a site about twelve miles [c. 19 kilometers] north of Gaza) to be “silenced” would mean that it would become a desolated city without inhabitant. The Septuagint refers to Ashkelon (Askalon) as being “thrown away.” Making cuts upon oneself was one practice by which people expressed great sorrow. The Septuagint makes no mention of this but indicates that the remaining Enakim (Anakim) had been “thrown away.” Translations vary in their interpretive renderings of the Hebrew text because of the way in which the Hebrew expression ‘imqám is understood. Suggested meanings include “their valley” or “plain,” “Anakim,” and “their strength.” “O remnant of their valley, How long will you gash yourself?” (Tanakh [JPS, 1985 edition]) “You remnant from the Mediterranean coast, how long will you cut yourselves in mourning?” (NLT) “The Anakim who survive in Gaza and Ashkelon will mourn for you by shaving their heads and sitting in silence.” (CEV) “Gaza is shorn bare, Ashkelon ruined, the remnant of the Philistine power. How long will you gash yourselves and cry …?” (REB) “O remnant of their power! How long will you gash yourselves?” (NRSV) (47:5 [29:5, LXX])
It appears that Jeremiah raised the rhetorical question, “Ah, sword of YHWH, how long [literally, until when] will you not be quiet [or how much longer will it before you refrain from slaughtering]?” Perhaps when contemplating the greatness of the slaughter, Jeremiah was moved to express a measure of compassion, telling the sword to “gather” itself or to place itself into its “scabbard,” to “rest and be still [rest and be raised up or exalted (LXX)].” (47:6 [29:6, LXX]) He recognized, however, that the sword could not be quiet, for YHWH had commanded it to be wielded against Ashkelon and the seacoast (the other Philistine cities in the eastern coastland of the Mediterranean Sea). There is where YHWH had appointed or assigned the sword to carry out slaughter. According to the Septuagint, the Lord commanded the sword to be aroused against Ashkelon (Askalon), against the peoples or places by the sea, and against the remaining ones. (47:7 [29:7, LXX])
The message “about Moab” is introduced with the words, “This is what YHWH of hosts [the God with hosts of angels in his service], the God of Israel has said.” (“Thus said the Lord …” [LXX]) In the text that follows in this chapter, the calamity to come upon Moab is expressed as if it had already occurred. This is because it was certain to happen according to YHWH’s purpose. The land of Moab was located east of the Dead Sea, with the river valley of Zered as the southern boundary and the river valley of Arnon as the northern boundary. (48:1 [31:1, LXX])
“Woe” or calamity is pronounced on Nebo [Nabau (LXX)] because this city would be devastated. The ancient site of Nebo is commonly linked to modern Khirbet el-Mekhayyet located about five miles (c. 8 kilometers) southwest of Heshbon (generally identified with the site known as Hisban). The capture of Kiriathaim would mean disgrace for this Moabite city. There is uncertainty about where Kiriathaim may have been situated. Shame and dismay or shattering are said to have come on the “height.” This could refer to what would happen to the lofty situation of Kiriathaim. Another possibility that the Hebrew word that is rendered “height” or “fortress” could be a place name, “Misgab” (Margolis, REB), but no town or city with this name has been identified with any known site. Different readings are found in ancient manuscripts of the Septuagint. (“Amath was disgraced and conquered.” [“Amath (Amasagab) was disgraced, and Agath (Hatath).”]) (48:1 [31:1, LXX])
Conquest meant disgrace for Moab. Therefore, it could be said that the “praise” [or glory] of Moab” ceased. A number of translations are more explicit in their renderings than is the Hebrew text. “No one will ever brag about Moab again.” (NLT) “The splendor of Moab is gone.” (TEV) “No one honors you, Moab.” (CEV) According to the Septuagint, there would be no more “healing” for Moab. In Heshbon, a city north of the Moabite territory that would be conquered, the enemy forces plotted calamity for Moab. They are quoted as saying, “Come, and let us cut her off from being a nation.” Also “Madmen” would be brought to silence, becoming a desolated place without any inhabitants. The “sword” of war would pursue this city and its residents. “Madmen” has not been identified with any known site, and the Septuagint does not refer to it. According to the Septuagint, Moab would “cease by cessation,” coming to a complete end. (48:2 [31:2, LXX])
The exact location of Horonaim is uncertain. It is from this city that a cry of distress would be heard on account of the “desolation and great crushing,” shattering, or ruin that was certain to occur. (48:3 [31:3, LXX])
Moab is portrayed as crushed, broken, or ruined. From young ones or small children, an outcry of distress resounds. The Septuagint rendering differs from the extant Hebrew text. “Moab has been shattered. Announce [it] in Zogora [probably Zoar].” (48:4 [31:4, LXX])
Survivors of the military campaign against Moab would make their way up the “ascent” of or to “Luhith, weeping bitterly (literally, “with weeping, weeping”). The Septuagint says that “Halaoth was filled with weeping.” “Halaoth” is a transliteration of the Hebrew expression “the Luhith.” On the descent of or down on the way from Horonaim (the location of which place is uncertain), the fleeing people apparently are the ones who would be hearing a distressing outcry over the destruction that had taken place. This outcry would appear to be coming from Horonaim. According to the Septuagint, one who is weeping would be coming up by the way of Horonaim. It then concludes with the words, “a cry of destruction you heard.” (48:5 [31:5, LXX])
The Moabites are told to flee, making an escape for their “soul” or their life. Apparently because only a remnant would succeed in their flight out of danger, the people here may be likened to a lone “juniper tree” (‘aroh‘ér). There is uncertainty, however, about whether the reference is to the juniper. One view is to regard the Hebrew term as a proper noun — Aroer. The Septuagint translator appears to have understood the Hebrew word to be ‘aróhd, meaning “wild donkey” (“and you shall be like a wild donkey in the wilderness”). Modern translations vary considerably in their renderings. “Hide in the wilderness.” (NLT) “Become like one destitute in the wilderness.” (REB) “Head into the desert like a wild donkey.” (CEV) “Become like a bush in the desert.” (NIV) “And be like Aroer in the desert.” (Tanakh [JPS, 1985 edition]) (48:6 [31:6, LXX])
The Moabites trusted in their “works” and their “treasures.” Their “works” could include everything that they made with their hands or may refer more restrictively to idols that were the product of their hands. Treasures could designate everything of value that they had stored up and that gave them a sense of security. Because of trusting in their works and their treasures (in their “strongholds” [LXX]), they would be “taken” or captured. Their principal deity, Chemosh, would go into exile. This may indicate that the victorious warriors would take images of Chemosh with them to indicate that they had triumphed over the Moabite god. Priests of Chemosh would also go into exile, as also would princes or high officials who were devotees of this god. (48:7 [31:7, LXX])
One who would cause ruin or an invading military force would come against every Moabite city. This destroyer proved to be King Nebuchadnezzar and his warriors. No besieged city would escape conquest. Just as YHWH had said through Jeremiah, the Moabite valley would “perish” and the Moabite plain would be “destroyed.” This meant that the entire region of northern Moab would be devastated. (48:8 [37:8, LXX])
The Hebrew words that designate what is to be given to Moab and the purpose this object would serve are the noun tsits (which, in other contexts, means “flower” or “rosette”) and the verb natsá’. There is considerable uncertainty about the meaning of these Hebrew words, and this has resulted in various renderings, including those based on emendations. “Set up a tombstone for Moab.” (NAB, revised edition) “Oh, that Moab had wings so she could fly away.” (NLT) “Set aside salt for Moab, for she will surely fall.” (NRSV) “Spread salt on the ground to kill the crops.” (CEV) “Give a warning signal to Moab, for she will be laid in ruins.” (REB) The wording in the Septuagint may be rendered, “Give signs to Moab, for it will be ignited in flames.” In the Vulgate, the basic meaning “flower” is preserved (date florem Moab [“give a flower to Moab”]). Regardless of the meaning of the Hebrew words, whatever is said to be given to Moab must relate to the calamity the people would experience. If the meaning “flower” or “rosette” is adopted, the reference could be to an item that is fashioned into a kind of ornament. (Compare Exodus 28:36 and 39:30.) When the Moabites would go forth from their land into exile that “flower” would serve as an identifying sign of the calamity that had befallen them. The cities would be reduced to ruins (“become untrodden,” places through which no one would pass [LXX]), with no one residing in them. (48:9 [31:9, LXX])
YHWH had purposed the judgment to be expressed against Moab by means of the military force under the command of King Nebuchadnezzar. Therefore, a curse is pronounced on one who would be lax in doing the “work of YHWH” and one who restrained “his sword from blood,” holding back from using his sword in fighting against the Moabites. (48:10 [31:10, LXX])
From “youth” or its early history as a nation that dispossessed the Emim (Deuteronomy 2:10), Moab had been at ease or enjoyed relative security. According to the Septuagint, Moab “trusted in his glory” or his honorable and strong position. The situation of the Moabites was much like that of wine which is left undisturbed on the lees or the sediment at the bottom of the vessel, with the wine becoming stronger and its taste and bouquet being enhanced. As if left in their own vessels, the Moabites continued to live securely in their own land and had not been taken as captives into exile. Their condition was comparable to wine that retained its taste and bouquet, for the nation had not changed significantly during the course of its history. (48:11 [31:11, LXX])
The secure circumstances that the Moabites had long enjoyed was soon to end. To focus attention on the change, the words YHWH is quoted as saying are introduced with “look.” “Days” or the time would be coming when he would send “tilters” or decanters who would not leave the people undisturbed in their own land like wine in vessels or jars. Moab would be tilted, and the vessels would be emptied, indicating that the people would be forcibly removed from their land and taken into exile. The jars would be shattered, representing the complete desolation of the land. In the Septuagint, the reference is to smashing the vessels of Moab and cutting his “horns” (possibly horns used as drinking vessels) in pieces, completely shattering the power of the nation. (48:12 [32:12, LXX])
After experiencing judgment in the form of military conquest, the Moabites would be ashamed of their god Chemosh, for this nonexistent deity would not have came to their aid. Their shame would be like that of the “house of Israel” in connection with “Bethel their trust.” The city of Bethel became a principal center for idolatrous worship in the ten-tribe kingdom of Israel. Jeroboam, the first monarch of the realm, established calf worship at Bethel in the south and Dan in the north. (1 Kings 12:26-33) Although the Israelites came to believe that their devotion to idolatrous practices at Bethel and to foreign deities assured their security, no help came to them when the Assyrians conquered the ten-tribe kingdom of Israel and took the survivors into exile. Their failure to put their trust exclusively in YHWH led to their downfall. (48:13 [32:13, LXX]; 2 Kings 17:5-23)
It appears that the Moabites regarded themselves as militarily strong and prepared to counter any military threat. This is implied by the rhetorical question, “How can you say, ‘We are warriors and mighty men of war’?” Upon being conquered, that boast would prove to be hollow. (48:14 [32:14, LXX])
As if the Babylonians under the command of King Nebuchadnezzar had already conquered Moab, the “King, whose name is YHWH of hosts” (the God with hosts of angels in his service), declared that Moab had been destroyed and that a devastator had come up against all the cities. The “choicest young men” (the very future of the nation) had “gone down to slaughter.” (48:15 [32:15, LXX]; see the Notes section.)
For Moab, disaster was “near to come” or imminent, and “evil,” distress, or suffering was hastening very much. There would be no delay in the coming of calamity upon Moab. (48:16 [32:16, LXX]; see the Notes section.)
The Hebrew text could be understood to mean that the peoples round about Moab or neighboring nations were to show sympathy to or lament [nud] over the Moabites. Renderings of nud in modern translations include “bewail” (REB), “mourn” (NAB, revised edition, NRSV, TEV), “condole” (Tanakh [JPS, 1985 edition]), and “grieve” (NJB). Other lexical meanings for nud are “move,” “wander,” “shake,” “flutter,” and “be agitated.” The corresponding verb in the Septuagint (kinéo) shares basic meanings (“move,” “shake,” “stir,” “arouse,” and “agitate”). Therefore, the Septuagint could be understood to refer to shaking the head at Moab in expression of scorn or derision. Another possible meaning might be for neighboring peoples to “move” against Moab. Depending on how kinéo is translated, neighboring peoples may be portrayed as stirred in their feelings for Moab or as coming to be in a state of turmoil over what had happened to Moab. To “know” the “name” of the Moabites could mean to know them or their reputation well or to be on friendly terms with them. In view of the humiliation that would befall the Moabites, the following lament would be appropriate, “How the strong rod has been broken, the staff of beauty [glory, glorying, or boasting (magnificence [LXX])]!” What had once been the basis for pride would have been completely shattered. According to the Septuagint rendering, all those knowing the “name” of Moab were to make this expression. (48:17 [32:17, LXX])
The sitting or enthroned “daughter of Dibon,” the city once enjoying majestic splendor like that of a queen, was to “come down from glory” or from the honorable status she had enjoyed. Instead, she was to “sit in thirst [sit in wetness (or a damp place in discomfort), LXX],” like a helpless captive in a state of hunger and thirst. The sad plight of Dibon would result from the “destroyer of Moab” that would come against the city and destroy her “strongholds.” Dibon has been identified with Dhiban, Jordan, situated a short distance north of the Arnon and about 13 miles (over 20 kilometers) east of the Dead Sea. (48:18 [32:18, LXX])
One sitting or residing (represented as a woman) in Aroer, a city identified with a site east of the Dead Sea and on the north side of the gorge of the Arnon, was to “stand by the way” or road “and watch.” Upon seeing a man fleeing or a woman making her escape, this person was to ask, “What has happened?” (48:19 [32:19, LXX]) The answer was, “Moab has been disgraced” (suffered humiliating conquest), “for it has been shattered. Wail and cry out [over the disaster that has befallen Moab].” Escapees were heading northward for the purpose of fording the Arnon. So it was by the Arnon, that the imperative applied, “Announce … that Moab has been devastated.” (48:20 [32:20, LXX])
“Judgment” is represented as already having come upon the “land of the level region” (the elevated plateau [Misor (LXX)], a transliteration of the Hebrew noun and treated as a proper name) that was then part of Moabite territory and extended northward from the Arnon River) According to Josephus (Antiquities, X, ix, 7), it was not until the fifth year after the destruction of Jerusalem that King Nebuchadnezzar with his troops launched a military campaign against Moab. With few exceptions, most of the cities that were devastated cannot be positively identified with any known sites. These cities were Holon (Chailon, Chelon [LXX]), Jahzah (Jahaz [48:34], Iassa [Jassa], Rephas [LXX]), a city that, at an earlier time, was in the tribal territory of Reuben (Joshua 13:15-18), Mephaath (Mophath, Mophaath [LXX]), once a Levite city in the tribal territory of Reuben (Joshua 13:15-18; 21:34, 36, 37) (48:21), Dibon (Daibon [LXX]; see verse 18), Nebo (Nabau [LXX]; see verse 1), Beth-diblathaim (house of Deblathaim [LXX]) (48:22), Kiriathaim (Kariathaim [LXX], once a city in the tribal territory of Reuben [Joshua 13:15-19]), Beth-gamul (house of Gamol [LXX], tentatively linked to Jumaiyil, situated about 8 miles [c. 13 kilometers] east of Dhiban, Jordan [Dibon]), Beth-meon (house of Maon [LXX], a city identified with ruins at Ma’in and located about 7 miles [c. 12 kilometers] east of the Dead Sea) (48:23), Kerioth (Karioth [LXX]), Bozrah (Bosor [LXX], not the Bozrah in the territory of Edom), and “all the cities of the land of Moab, [both] far and near.” The expression “far and near” is not linked to a specific reference point. It could be in relation to the Arnon River, the territory of the kingdom of Judah, or Jerusalem. Another possibility is that the reference is to cities on the border of Moab (nearby) and the interior of Moab (far from the border). (48:24)
Both the designations “horn” and “arm” relate to power. The cutting down of the “horn of Moab” and the breaking of his “arm” point to the crushing of Moab in the course of King Nebuchadnezzar’s military campaign. (48:25)
YHWH purposed to use King Nebuchadnezzar and his troops to express his judgment against Moab. The humiliating defeat the Moabites would experience would be comparable to being degraded to the vulnerable and helpless state of someone who was made drunk. This would happen because Moab had magnified himself against YHWH, for the Moabites had acted hatefully toward his people. Seemingly portrayed as being so drunk as to vomit, Moab would become the object of ridicule. In relation to what Moab would do “in his vomit,” the Hebrew word sapháq is used. This word basically means “clap” or “slap.” Possibly the meaning is that Moab is being depicted as slapping or splashing around “in his vomit” or falling into it with a splash. Modern translations vary in their renderings. “Now I [YHWH] will tell other nations to make you drunk and to laugh while you collapse in your own vomit.” (CEV) “Moab shall vomit until he is drained.” (Tanakh [JPS, 1985 edition]) “Let Moab swim in his vomit.” (NAB, revised edition) “Let Moab overflow with his vomit.” (REB) “Let Moab wallow in her vomit.” (NIV) (48:26 [31:27, LXX])
At an earlier time, Israel (probably here meaning the kingdom of Judah) had been an object of mockery for the Moabites, apparently on account of the calamity that had befallen the people. The implication appears to be that “Israel” was not found in the company of thieves so as to have become the object of Moabite derision that was expressed with the shaking of the head when speaking of “him” or the people of the kingdom of Judah. A number of modern translations are more specific in the meaning they convey than is the Hebrew text. “Did you not ridicule the people of Israel? Were they caught in the company of thieves that you should despise them as you do?” (NLT) “Was not Israel the object of your ridicule? Was she caught among thieves, that you shake your head in scorn whenever you speak of her?” (NIV) “Was not Israel your butt? Yet was he ever in company with thieves, that each time you spoke of him you shook your head?” (REB) “You made fun of my people and treated them like criminals caught in the act.” (CEV) According to the Septuagint, the question is whether Israel was found among his stolen things because Moab fought against the nation. (48:27 [31:27, LXX])
Evidently on account of the military campaign to be launched against them, the Moabites were told to leave the cities and take up dwelling on a rock, crag, or a remote rocky height. The “inhabitants of Moab” were to become “like a dove that nests in the regions of the mouth of a pit,” gorge, or cavern (like doves nesting in rocks at the mouth of a pit [hole, cavern, or gorge]), possibly meaning the clefts in the gorge of the Arnon River. Renderings in modern translations include “live like doves in the shelter of cliffs and canyons” (CEV), “become like a dove which nests in the rock-face at the mouth of a cavern.” (REB), and “be like the dove that nests in the walls of a gorge.” (NAB, revised edition) (48:28 [31:28, LXX])
“We,” apparently the people of the kingdom of Judah (but “I” in the Septuagint) had heard about the “pride of Moab.” They knew full well about the great haughtiness of Moab. This is emphasized with repetition — “his loftiness and his pride and his arrogance and the haughtiness of his heart.” This haughtiness was an attribute of the heart or the inmost self of the Moabites. Their extreme pride may have arisen when they viewed themselves in a secure position. (48:29 [31:29, LXX]; compare Isaiah 16:6.)
YHWH is quoted as saying in an emphatic manner that he knew or was fully aware of the “fury” or “insolence” (“works” [LXX]) of Moab. If the focus of the Hebrew word is on “fury,” this may indicate that the Moabites responded in anger to developments that were contrary to their aims. They had made themselves guilty of empty or false talk or boasting and what they did was likewise empty, false, or not right. Although there is a measure of ambiguity in the Hebrew text, modern translations convey this basic meaning. “I myself know his arrogance — oracle of the LORD — liar in word, liar in deed.” (NAB, revised edition) “His boasts are empty — as empty as his deeds.” (NLT) “‘I know her insolence but it is futile,’ declares the LORD, ‘and her boasts accomplish nothing.’” (NIV) (48:30 [31:30, LXX]; see the Notes section.)
On account of the calamity that would befall the Moabites, Jeremiah may be the one who would “howl” or wail over Moab. His outcry would be for all of Moab. Probably because ruin would come to Kir-heres, one would mourn for the men or people from this city. Kir-heres is another name for Kir-hareseth (Kiradas [LXX]), a city that has been identified with Al Karak (Karak, Kerak). This city is located on a small plateau with an elevation over 3,000 feet (c. 900 meters) and about 12 miles (nearly 20 kilometers) east of a point below the Lisan Peninsula in the Dead Sea. According to the Septuagint, the imperative is for the wailing over Moab to be on all sides, and apparently the “droughts” were to occasion the outcry over the men of Kiradas (Kir-heres). (48:31 [31:31, LXX]; compare Isaiah 16:7 and see the Notes section.)
If Jeremiah is understood to be the one who wailed over and cried out for Moab (48:31), he would also be the one who wept. Modern translations convey two basic meanings about the object and nature of the weeping. “More than for Jazer I weep for you, vine of Sibmah.” (NAB, revised edition) “You people of Sibmah, rich in vineyards, I will weep for you even more than I did for Jazer.” (NLT) “I weep for you, as Jazer weeps, O vines of Sibmah.” (NIV) The Septuagint rendering is, “As with the weeping of [or for] Iazer [Jazer], I will weep for you, vine of Sebema [Sibmah].” The exact locations of Jazer and Sibmah are not known. Sibmah must have been known for extensive viticulture, and the reference to the “vine of Sibmah” may be to all the grapevines that appeared like one plant that covered an extensive area. The tendrils or branches of this vine are portrayed as passing over the sea. This could mean that the vine (as representing all the grapevines) covered such a large area that it reached the sea (the Dead Sea) with overhanging branches. Besides reaching the sea, the branches of the vine are also depicted as reaching Jazer. The flourishing state of the grapevines and fruit-bearing trees would cease to exist. As if the devastation of the Babylonian invaders under King Nebuchadnezzar had already occurred, the Hebrew text concludes, “A destroyer has fallen upon your summer fruit [olives, dates, pomegranates, and figs] and your vintage [grape gatherers (LXX)].” (48:32 [31:32, LXX]; compare Isaiah 16:8.)
Military invasion and conquest would mean the end of the former rejoicing and gladness over bountiful harvests in the “orchard” or garden land and the land or country of Moab. According to the Septuagint, “rejoicing and gladness were swept away from the Moabites.” Apparently YHWH is quoted as saying that he had made wine to cease from the winepresses. This would also mean that there would be no joyous shouting being heard from those who were treading the grapes. The reference to shouting not being shouting could mean that the shouting of those treading the grapes would have ceased and been replaced by the cry of those fleeing from the attacking military force. The Septuagint mentions the wine as being in the vats, with no one doing the treading in the morning and in the evening. Instead of saying that no one shouted, the Septuagint transliterates the Hebrew word for “shouting” as “aidad.” (48:33 [31:33, LXX]; compare Isaiah 16:10.)
Hisban, the site thought to have been ancient Heshbon (Hesebon [LXX]), is located over 15 miles (c. 25 kilometers) east of the point where the Jordan flows into the Dead Sea. About two miles (c. 3 kilometers) to the northeast of Hisban is el-‘Al, the place that has been linked to ancient Elealeh (Eleale [LXX]). Jahaz has not been positively identified with any known site. One suggested location is over six miles (c. 10 kilometers) north of Elealeh, and another suggested site is more than ten miles (over 16 kilometers) south of Heshbon. The cry of distress or alarm from the Moabites is represented as being heard from Heshbon to Elealeh and to Jahaz (Jahzah [48:21]). They raised their voice from Zoar (Zogor [LXX]) to Horonaim and to Eglath-shelishiyah (Aglath-salisia [LXX]). Ancient Zoar, the city to which Lot fled with his daughters (Genesis 19:22, 23, 30), was probably located at the southern end of the Dead Sea. Horonaim has not been identified with any known site and neither has Eglath-shelishiyah. The “waters of Nimrim” could refer to a stream that flows into the southern end of the Dead Sea. For these waters to be “desolate” or in a state of ruin could indicate that the invading force had stopped them up. There is a possibility, however, that the reference to the “waters of Nimrim” points representatively to the desolation of the entire territory of Moab. This could mean that the desolation would be comparable to the effect produced on the vegetation when a stream dries up. (48:34 [31:34, LXX]; compare Isaiah 15:5, 6, and see the Notes section.)
YHWH purposed to bring an end to Moab, using Nebuchadnezzar and his troops to accomplish this. As a result, no one would be offering a sacrifice at a “high place” or at the location of a cultic site, and no man would be burning incense to his god or gods. In the Septuagint, the one ascending to the bomos (a transliteration of the Hebrew word for “high place”) is identified as the one who offers incense to his gods. (48:35 [31:35, LXX]; compare Isaiah 16:12.)
Possibly Jeremiah, deeply affected when contemplating the suffering the Moabites would experience, referred to his “heart” or inmost self as being stirred up or as droning like flutes, as it also was for Kir-heres. (Regarding Kir-heres, see the comments on verse 31.) Perhaps Jeremiah sensed a state of emotional upheaval within himself that was comparable to the droning of flutes. The first-person suffix (“my”), however, may be understood to refer to YHWH, for he is identified as the speaker in the previous verse. If that is the case, the sympathetic inner stirring may be explained according to the comments in the Notes section on verses 31 and 32. Nevertheless, despite this sympathetic stirring, the judgment against Moab was deserved. Therefore, the wealth Moab (or the Moabites) had acquired would perish. (48:36 [31:36, LXX]; compare Isaiah 16:11.)
In times of distress and mourning, people would shave their heads and men would additionally cut off their beards. They would also make cuts or gashes on their hands and, over the bare skin of their loins, gird themselves with sackcloth, a coarse cloth probably made of goat’s hair. This is what the Moabites are represented as doing because of the calamity they would experience as a conquered people. (48:37 [31:37, LXX]; compare Isaiah 15:2, 3, and see the Notes section.)
Everywhere in Moab there would be wailing or lamentation — on all the flat roofs of the houses and in all the squares. YHWH is quoted as giving the reason for this extensive wailing. “For I have broken Moab like a vessel” in which no one finds pleasure or for which no one has any use. (48:38 [31:38, LXX]; compare Isaiah 15:3.)
Regarding Moab, the people would wail, “How he is broken! [How he has changed! (LXX)] How Moab has turned his back in shame [having been humiliated and defeated]!” To all the people of the nations round about, Moab would become an object of derision and a horror (a frightening sight to behold on account of the utter desolation [anger or irritation (LXX)]). (48:39 [31:39, LXX])
YHWH is quoted as saying, “Look, like an eagle one will fly and spread his wings against Moab.” The thought appears to be that the military force under the command of Nebuchadnezzar would swoop down upon Moab just like an eagle when making a rapid descent upon its prey. Focusing attention on what would happen, the phrase is introduced with the word “look.” (48:40 [31:40, LXX]; see the Notes section.)
The warriors under the command of King Nebuchadnezzar would capture the cities of Moab and seize the fortresses. Faced with the attacking troops “in that day” or at that time, the “mighty men” or warriors of Moab would lose courage. This is likened to the transformation of their “heart” to that of a “woman in labor.” (48:41 [31:41, LXX]; see the Notes section.)
Moab would be destroyed as a people for having “magnified himself against YHWH.” The Moabites did this when they exalted themselves over YHWH’s people, ridiculing and looking down upon them in their time of affliction. (48:42 [31:42, LXX])
YHWH declared that “terror and pit and snare” (“snare and fear and pit” [LXX]) would be upon the one “sitting in Moab.” The reference to one sitting applies to all the people residing in the land of Moab. Without exception, they would face disaster from which there would be no escape. (48:43 [31:43, LXX]) The one fleeing from the “face of terror” or from a frightening situation would not be able to get away from danger but would experience a calamity comparable to falling into a pit. As for the one climbing out of a pit or trying to extricate himself from a dire situation, he would be caught in a snare, thus failing to avert disaster. The declaration of YHWH continues, “For I will bring to her [the nation (will bring these things [LXX])], to Moab, the year [or time] of their visitation [reckoning or punishment].” (48:44 [31:44, LXX])
The Moabites who were fleeing from the invasion of King Nebuchadnezzar and his warriors “stood” or stopped “in the shadow of Heshbon (generally identified with the site known as Hisban). They would be seeking protection from the invaders as one would look for relief from the hot sun in an area of shadow or shade. The Moabites who would be fleeing are described as being “without strength” and, therefore, unable to continue their flight to a more distant location. Heshbon, however, would not be a secure place, “for a fire” would go out from Heshbon, indicating that the city would be conquered and burned. The reference to a “flame from the midst of Sihon” serves to recall that Heshbon was the “city of Sihon, the king of the Amorites,” who fought against the Moabites centuries earlier. (Numbers 21:26-28) The “flame” from Heshbon would consume the “temples of Moab and the crown of the head of the sons of tumult [possibly designating Moabite warriors in a state of uproar].” In view of the reference to the “crown of the head,” the “temples of Moab” may be understood to designate the hair growing at the sides of the head. The imagery apparently suggests that all of Moab would be desolated. A number of modern translations contain highly interpretive renderings. “For a fire comes from Heshbon, King Sihon’s ancient home, to devour the entire land with all its rebellious people.” (NLT) “Near the city of Heshbon, where Sihon once ruled, tired refugees stand in shadows cast by the flames of their burning city. Soon, the towns on other hilltops, where those warlike people live, will also go up in smoke.” (CEV) “Helpless refugees try to find protection in Heshbon, the city that King Sihon once ruled, but it is in flames. Fire has burned up the frontiers and the mountain heights of the war-loving people of Moab.” (TEV) (48:45; see the Notes section; and regarding Heshbon, see verse 34.)
“Woe” or calamity is pronounced on Moab. The Moabites are called the people of Chemosh, for Chemosh was their main god. As victims of defeat in war, the “sons” and “daughters” of Moab would be led away as captives. (48:46; see the Notes section.)
YHWH promised to turn back or restore the “captivity [body of captives or, according to numerous translations, the fortunes] of Moab at the end of the days” or at a future time. This promise provided hope for the people against whom YHWH’s judgment had been expressed and which had been included in a written record (“thus far [is] the judgment of Moab”). (48:47; see the Notes section.)
Notes
In verse 15 of chapter 32, the Septuagint does not include any reference to the “King, whose name is YHWH of hosts.”
The Septuagint, in verse 16 of chapter 32, says that the “day of Moab,” or the time of reckoning, was “near to come,” and “his evil [harm or ruin], very quickly.”
The rendering in the Septuagint of verse 30 in chapter 31 is obscure. “But I knew his works. [It was] not enough for him; thus he did not do.”
According to verse 30, YHWH is the speaker. Therefore, based on this verse, the first person verbs in verses 31 and 32 could be understood to represent YHWH as wailing and crying out for Moab and weeping for the vine of Sibmah. Although judgment against the Moabites was merited, it would have been YHWH’s desire for them to change their ways so that he could spare them the great distress that they would otherwise experience. (Compare Jeremiah 18:7-10.) The case of the Ninevites illustrates this. They repented and YHWH is quoted as asking Jonah whether he should not have concern or feel compassion for the people of Nineveh and the many animals, just as Jonah felt sorry about the withering of a plant that had provided him with welcome shade. (Jonah 4:10, 11) Similarly, Jesus Christ, like his Father, felt keenly for what would happen to the people of Jerusalem on account of the coming judgment that would befall them. In view of the terrible suffering the people would experience during the siege and conquest of the city, Jesus wept. He reflected the compassionate spirit of his Father. (Compare Matthew 23:33-39; Luke 19:41-44.) Accordingly, the ascribing of expressions of sadness to YHWH would not be contrary to what is set forth in the Scriptures.
In verse 34 of chapter 31, the Septuagint does not mention Jahaz. It says that “their cities gave out their voice, from Zogor to Horonaim and Aglath-salisia.” Regarding the “water of Nebrim [Nimrim], the Septuagint says that it “will be for burning” or for being dried up.
The Septuagint rendering of verse 37 of chapter 31 departs somewhat from the Hebrew text. There are two different readings in the extant Greek texts of the initial phrase. “Every head in every place will be shaved” “They will shave every head in every place.” Then the verse continues, “and every beard will be shaved, and all hands will beat [probably beat on their chests in expression of grief], and [there will be] sackcloth on every loin.”
The Septuagint (31:40) makes no mention of an eagle, but introduces the phrase in the next verse with the words, “For thus said the Lord.”
In verse 41 of chapter 31, the Septuagint renders the Hebrew expression that is translated “the cities” as the transliteration, making it a proper noun (Hakkarioth). There is no reference to the heart of Moabite warriors becoming like the heart of a woman in labor.
The text of verses 45 through 47 is missing in the Septuagint.
The words of YHWH relate to the “sons of Ammon” or to the Ammonites. According to Genesis 19:30-38, they were the descendants of Abraham’s nephew Lot through the younger of his two daughters. (Genesis 19:30-38) YHWH is quoted as raising rhetorical questions. “Does Israel have no sons, and has he no heir? Why has Malcam [Milcom (Melchom, Melchol [LXX])] dispossessed Gad, and his people [the Ammonites] have settled” in the cities of Gad? “Israel,” the name given to Jacob after he wrestled with an angel (Genesis 32:24-28), did have “sons” or descendants and, therefore, also heirs. By Zilpah, the maid of his wife Leah, Jacob or Israel became father to Gad. (Genesis 30:9-11) The descendants of Gad, the Gadites, received an inheritance of land on the east side of the Jordan River. (Numbers 32:33-36) Centuries later, Assyrian monarch Tiglath-pileser III successfully warred against the ten-tribe kingdom of Israel, and the Gadites along with other Israelites were taken as captives into exile. Apparently at that time, the Ammonites took advantage of the circumstances and began to settle in former Gadite cities. For this reason, “Malcam” or Milcom, the chief god of the Ammonites, is referred to as having dispossessed Gad. (49:1 [30:1(17), LXX])
“Therefore (on account of what the Ammonites had done), YHWH declared, “Look, days are coming” when he would cause the “sons of Ammon” or the Ammonites to hear a “cry of battle” or the shouts of attacking warriors against their principal city Rabbah (identified with modern Amman, Jordan [Rabbath (LXX)]). The city would become a ruin, being transformed from a thriving city into a desolate mound. “Daughters” of Rabbah or nearby towns and villages would be burned. At a future time, the Israelites whom the Ammonites had dispossessed would dispossess them. In the second century BCE, Judas Maccabeus and the warriors under his command did triumph decisively over the Ammonites. (1 Maccabees 5:1-8) This may be considered as a fulfillment of the prophecy. (49:2 [30:2(18), LXX]; see the Notes section.)
Heshbon is commonly identified with Hisban, a site located over 15 miles (c. 25 kilometers) east of the point where the Jordan flows into the Dead Sea. In the time of Jeremiah, Heshbon was an Ammonite city. Its residents would be the ones who were called upon to wail, apparently over the calamity they would face during siege and conquest and the devastation of nearby Ai (a city that has not been positively identified with any known site). “Daughters” of Rabbah, probably meaning the people of nearby towns and villages, are told to “cry out,” evidently in distress. A number of modern translations, however, identify the “daughters” as residents of the city —“women of Rabbah” (GNT) and “people of Rabbah” (NLT). To express grief, the people were to gird the bare skin of their loins with sackcloth, a coarse cloth commonly made from goat’s hair. The people would lament. Possibly because of being unable to access protection within the walls of fortified cities, they would take refuge and move about in stone pens for sheep and goats. Their principal deity, Malcam or Milcom, would go into exile. This suggests that the victorious warriors would take images of Malcam with them to indicate that they had triumphed over the Ammonite god. Priests of Malcam would also go into exile, as would princes or high officials who were devotees of this god. (49:3 [30:3(19), LXX]; see the Notes section.)
Ammon is probably called “unfaithful” or “rebellious daughter” (“daughter of disgrace” or dishonorable daughter [LXX; or, according to another reading, “daughter of brazenness” or insolent daughter) because of the hostility the Ammonites displayed toward the Israelites to whom they were related through descent from Abraham’s nephew Lot. Apparently the Ammonites took great pride in the beauty of their valleys. This appears to be the basis for the Hebrew wording that may be rendered as a rhetorical question, “Why do you boast of your valleys, your flowing valley?” The valley through which the Jabbok River courses has steep sides and may be the “flowing valley” that formed a natural boundary for Ammonite territory. Besides taking pride in their valleys, the Ammonites trusted in their “treasures,” all the means at their disposal to make them feel secure. With self-assurance, Ammon is quoted as saying, “Who will come to me [or against me]?” (49:4 [30:4(20), LXX]; see the Notes section.)
The “Lord YHWH of hosts” (the God with hosts of angels in his service) determined to bring something frightful or terrifying upon Ammon from “all the ones round about” or from every direction. An attack would be coming against the Ammonites, forcing the warriors and the people to scatter as best they could in every available direction (literally, every “man before his face”). There would be no recovery, for no one would gather those who were fleeing. (49:5 [30:5(21), LXX])
At a later time, YHWH purposed to restore the “captivity of the sons of Ammon” (or the Ammonite captives). This provided the Ammonites a basis for hope. (49:6; see the Notes section.)
“YHWH of hosts” (the God with hosts of angels in his service) made known his judgment against Edom (Idumea [LXX]). As descendants of Edom or Esau, the twin brother of Jacob, the Edomites were more closely related to the Israelites than any other people. Teman (Thaiman [LXX]), either a city or a district in the land of Edom, was known for its sages. Therefore, YHWH is quoted as asking, “Is there no more wisdom in Teman? Has counsel perished from those having insight? Has their wisdom decayed [sarách]?” In this context, wisdom probably relates to the insight needed to develop a successful plan to counter the imminent military threat from King Nebuchadnezzar and his troops. Although there were wise men in Teman, they would not be able to provide the essential counsel to deal with the military invasion. Their wisdom would be as useless as a putrefied substance. The Hebrew word sarách can also have other meanings, and this is reflected in the renderings of modern translations. “Has their wisdom been dispersed abroad?” (REB) “Has all their wisdom disappeared?” (TEV) “Has their wisdom gone stale?” (Tanakh [JPS, 1985 edition]) According to the Septugaint, “their wisdom has gone away.” (49:7 [29:8(30:1), LXX])
With no possibility of launching a successful defense, the only option for the Edomites was to flee and not to resist. The directive for those residing in Dedan to “go deep to dwell” may mean that they should try to find refuge in caves and other hidden or remote places. Although the Dedanites were not residents of Edom, they appear to have occupied a region nearby (Ezekiel 25:13) and would have been affected by a military campaign against Edom. At the time YHWH would be “visiting” or turning his attention to “Esau” or Edom to render judgment, he would bring calamity upon him (the Edomites). (49:8 [29:9(30:2), LXX]; see the Notes section.)
Persons who gathered grapes would leave gleanings behind. Thieves coming into a place by night would only steal what they wanted, leaving other items untouched. In the process of stealing under the cover of darkness, they would cause ruin but not destroy everything. Translations vary in conveying this basic thought as it relates to Edom. “If grape pickers came to you, would they not leave a few grapes? If thieves came during the night, would they not steal only as much as they wanted?” (NIV) “If vintagers were to come upon you, would they leave no gleanings? Even thieves in the night would destroy only for their needs!” (Tanakh [JPS, 1985 edition]) “When men pick grapes, they leave a few on the vines, and when robbers come at night, they take only what they want.” (TEV) “Those who harvest grapes always leave a few for the poor. If thieves came at night, they would not take everything.” (NLT) The Septuagint describes the action as being taken against Edom. The grape gatherer would not leave gleanings, and those coming would place their hands, evidently to seize, like thieves. (49:9 [29:10(30:3), LXX]; also see Obadiah 5.)
Unlike grape gatherers or thieves, YHWH determined to leave nothing behind for Esau or Edom but would strip him bare, uncovering all of his “hiding places.” Any possibility of concealment would prove to be nonexistent. Edom’s “seed” or offspring, brothers, and neighbors would perish as victims of war, and Edom would cease to exist as a nation. According to the Septuagint, the Edomites perished, each one “by the hand of his brother and his neighbor.” (49:10 [29:11(30:4), LXX]; see also Obadiah 6.)
The words about leaving the orphans could be understood to mean that those who perished would leave orphans behind. YHWH’s compassionate promise was that he would keep these orphans alive, caring for them. Also the widows could trust in YHWH for his care. A number of modern translations are more specific in conveying this significance than is the Hebrew text. “But I can be trusted to care for your orphans and widows.” (CEV) “But I will protect the orphans who remain among you. Your widows, too, can depend on me for help.” (NLT) “Leave your orphans with me, and I will take care of them. Your widows can depend on me.” (TEV) “Leave your orphans with me, I will rear them; let your widows rely on me!” (Tanakh [JPS, 1985 edition]) “Leave your orphans, I shall support them, and let your widows rely on me!” (NJB) The Septuagint rendering does not reflect the same compassionate spirit. It indicates that it would not be possible for the orphan to be left so as to be able to live. God is then quoted as saying, “And I will live, and widows rely on me.” (49:11 [29:12(30:5), LXX])
The declaration of YHWH is introduced with the word “look,” focusing attention on the judgment to be expressed against the Edomites. Formerly, it had not been customary for them to drink from the cup that signified bitter defeat, but this would become a certainty. In response to the rhetorical question about whether Edom would be left unpunished, YHWH’s answer was, “You will not go unpunished, for you will drink [from the cup]” (literally, “to drink, you will drink”). (49:12 [29:13(30:6), LXX])
By his own self, YHWH “swore” or solemnly declared that Bozrah (a major Edomite city that has been linked to Buseirah in southern Jordan) would become a “horror, a reproach, a waste, and a curse.” The fate of Bozrah would give rise to a dreadful sense of horror among those who would come to know about it. The people of Bozrah would become an object of reproach or mockery on account of what had befallen them. The city would be desolated, and the calamity to come upon it would be so great that people would be referring to it when expressing a malediction or a curse, and survivors from Bozrah would have curses directed against them. The Septuagint rendering could be understood to indicate that the nation in the midst of Idumea would become “untrodden” (like a devastated place through which no one traveled) “and a reproach and a curse.” “All her cities,” the towns and villages near Bozrah, would become ruins for all time to come. (49:13 [29:14(30:7), LXX])
Apparently Jeremiah heard a report or a message from YHWH and about a messenger being sent out among the nations to proclaim to them, “Gather yourselves together, and come against [Edom], and rise up for battle.” According to the Septuagint, the Lord is the one who “sent messengers to the nations.” Warriors from various nations were to gather themselves to undertake a military campaign against Edom. (49:14 [29:15(30:8), LXX]; also see verse 1 of Obadiah.)
As a nation, the Edomites considered themselves secure, but YHWH would make Edom “small,” insignificant, weak or helpless among the “nations” that would war against it. To foreign invaders, Edom amounted to nothing. It would be “despised” by or among them (literally, “among [or by] man” [a collective singular]; “among men” [LXX]), looked upon contemptuously as something to be seized and despoiled. (49:15 [29:16(30:9), LXX]; also see verse 2 of Obadiah.)
The initial phrase regarding Edom could be literally rendered, “The shuddering you effected has deceived you, the insolence of your heart.” This could mean that the Edomites, in their seemingly secure position and their warring, caused shuddering or fear among other peoples or that their extreme arrogance caused people to shudder. This deceived the Edomites into thinking that no one could topple them from their secure position. In their “heart” or their inmost selves, they haughtily imagined that no one could conquer them and devastate their land. They regarded the natural barriers of their mountainous territory as furnishing sure protection. The Edomites had their residence in a “crag,” providing them with a strategic advantage if faced with the threat of an enemy invasion. They held or occupied the “height of the hill.” “Like an eagle,” the Edomites had built their “nest” or abode high above the land below, but YHWH determined to bring them down from the height. (Jeremiah 49:16 [29:17(30:10), LXX]; also see the Notes section and verses 3 and 4 of Obadiah.)
Edom would become a “horror,” with all persons passing by being horrified when seeing the devastation. They would “hiss” in expression of scorn and shock on account of all the “blows” or disasters that had come upon Edom. According to the Septuagint, “Idumea” would become “untrodden,” with no one traveling through the devastated land. (49:17 [29:18(30:11), LXX])
YHWH declared that Edom would experience an overthrow like that of Sodom, Gomorrah, and neighboring cities (Admah and Zeboiim [Deuteronomy 29:23]). No man would live in the desolated land, and no person [literally, “son of man”] would spend time there as a temporary resident. (49:18 [29:19(30:12), LXX])
The initial “look” focuses attention on what YHWH was about to do. He represented himself as coming up “like a lion from the pride of the Jordan [the dense thickets of thorns, thistles, bushes, vines, poplars, willows, and other vegetation along the banks of the river] to a perennial pasture,” the land of Edom that is here apparently being likened to a lush pasture that continues to be green throughout the year. As a lion would come out of the thickets of the Jordan to seize prey from the flock grazing in the pasture, YHWH, by means of the agency of his choosing, would launch an attack against Edom. The one whom he would cause to run away could be understood to be the shepherd, with the flock being left defenseless. It may be that, in place of the shepherd who was chased away, YHWH would appoint a chosen man. There is also a possibility that the Hebrew wording could be understood as a rhetorical question, with the answer being that there would be no replacement for the shepherd who was chased away. Modern translations vary considerably in their interpretive renderings, including ones that are based on emendations. “In a moment I shall chase the shepherd away and round up the choicest of the rams.” (REB) “I will come and make the Edomites run away suddenly from their country. Then the leader I choose will rule the nation.” (TEV) “I will chase Edom from its land, and I will appoint the leader of my choice.” (NLT) “In a flash, I shall make them run away, and there appoint someone I shall choose.” (NJB) “I will chase Edom from its land in an instant. Who is the chosen one I will appoint for this?” (NIV) “I will suddenly chase Edom away from it [the perennial pasture]; and I will appoint over it whomever I choose.” (NRSV) “It shall be as when a lion comes up out of the jungle of the Jordan against a secure pasture: in a moment I can harry him out of it and appoint over it anyone I choose.” A footnote says, “Emendation yields “he can harry them [i.e., the sheep] out of it; and what champion could one place in charge of them?” (Tanakh [JPS, 1985 edition]) The Hebrew text continues with rhetorical questions. “For who is like me? Who will summon me? And what shepherd can stand before my face [or before me]?” There was no one like YHWH (the God with no equal), no one who could summon him for a confrontation, and no shepherd or ruler who could take his stand against him in defense of his flock or his subjects. (49:19 [29:20(30:13), LXX]; see the Notes section.)
The imperative was to “hear the counsel [or determination] of YHWH” that he had “counseled” or devised “against Edom” (Idumea [LXX]) and his “thoughts” or purposes that he had “thought” or purposed “against the inhabitants of Teman” (either a city or region in Edomite territory [Thaiman (LXX)]) “Little ones [least ones (LXX)] of the flock” would be “dragged” or “swept” (LXX) away. These “little ones” may be understood to be children. This significance is explicit in a number of modern translations. “Even the little children will be dragged off like sheep.” (NLT) “Even their children will be dragged off.” (TEV) “Your children will be dragged off.” It appears that the “pasture” or land where these “little ones” had their place of dwelling is personified and depicted as being appalled or horrified over them or their fate. According to the Septuagint, the abode of the least ones would be made “untrodden” (an uninhabited place through which no one would travel). Modern translations vary in the meaning they convey. “Their pasture will be aghast at their fate.” (REB) “Their pasture will be aghast because of them.” (NAB, revised edition) “He will completely destroy their pasture because of them.” (NIV) “Their pastures will certainly be sacked before their eyes!” (NJB) “Everyone will be horrified.” (TEV) “Their homes will be destroyed.” (NLT) (49:20 [29:21(30:14), LXX])
The “sound of their fall” or the downfall of the Edomites, including their youngsters, is portrayed as being so great as to make the “earth” or land “quake” (“the earth feared” [LXX text of Codex Vaticanus and Codex Sianiticus]), and the sound of an outcry of distress over the calamity being so loud as to be heard at the Red Sea (yam-suph [sea of reeds]; “in [at] the sea” [LXX] or, according to another reading, the “cry of the sea was not heard”). In this context, the “Red Sea or the “sea of reeds” could refer to the Gulf of ‘Aqaba. (49:21 [29:22(30:15), LXX])
The initial “look” directs attention to the coming attack on the Edomites and its effect on the defenders. An enemy military force is likened to an eagle that ascends, flies, and spreads its wings, with Bozrah (a major Edomite city that has been linked to Buseirah in southern Jordan) being the prey or the object of attack. Faced with the attack “in that day” or at that time, the “mighty men” or warriors of Edom would lose courage. This is compared to the transformation of their “heart” to that of a “woman in labor.” The Septuagint does not mention Bozrah but indicates that the enemy force would “see like an eagle” and stretch out its wings “over the strongholds” of Edom. (49:22 [29:23(30:16), LXX])
The message relates to Damascus, the capital of Syria and apparently applies to the entire region. Hamath (Hemath [LXX]) was a city situated on the Orontes River and about 50 miles (c. 80 kilometers) east of the Mediterranean coast. Arpad (Arphad [LXX]) is believed to have been the site of Tell Rif‘at (Tell Erfad), situated approximately 100 miles (c. 160 kilometers) north of Hamath. Both locations were a considerable distance north of Damascus, the direction from which enemy troops would be coming against Damascus. The military campaign of King Nebuchadnezzar would have meant devastation for Arpad and Hamath, resulting in shame or humiliation for their inhabitants. The “bad report” that they heard probably pointed to their coming ruin. This “report” caused them to “melt” or to lose strength and to be reduced to a state of complete helplessness. They would be gripped with anxiety, a state comparable to being tossed about in a turbulent sea that “cannot be quiet” or calm. The Septuagint indicates that Hemath and Arphad would be beside themselves and infuriated and would “by no means” be able to rest. (49:23 [30:12(29), LXX]; see the Notes section.)
Probably in view of the military threat, Damascus (the people, including the defenders of the city) became feeble or plunged into a state of fear and helplessness. The city is represented as turning to flee and being seized with panic. This could indicate that the panic was so overwhelming as to hinder the people from fleeing. “Distress and pains” took hold of Damascus (or the people), like those of a “woman in labor.” According to the Septuagint, “Damascus became enfeebled; she turned to flight. Trembling seized her.” (49:24 [30:13(30), LXX])
The Hebrew exclamation may be literally rendered, “How not forsaken [is] a city of praise, a town of my rejoicing [a village they loved (LXX)]!” In this context, the Hebrew word for “not (lo’) may not have the usual significance but may function much like the word “indeed.” The “city of praise” designates Damascus, a city situated in an area of fertile soil that supported horticulture and viticulture and in a region of good pastures for sheep and goats. This made the city a place deserving of praise. The reference to “my rejoicing” may indicate that the exclamation is the lament of an inhabitant of Damascus, a person who found the city to be a delightful place of residence. (49:25 [30:14(31), LXX])
Before the military invaders, young men of Damascus would fall in the city squares, and “all the men of war” would be silenced or would perish (“fall” [LXX]) “in that day” or at that time. This was certain to occur, for “YHWH of hosts” (the God with hosts of angels in his service [the “Lord”]) had made this declaration. (49:26 [30:15(32), LXX])
YHWH is quoted as saying that he would set fire “in the wall of Damascus,” and this fire would consume the “strongholds of Ben-hadad [son of Hader (LXX)].” This would happen through the instrument of YHWH’s choosing. The designation “strongholds of Ben-hadad” probably applies to the palace complex of Ben-hadad, the king whom Hazael killed and then succeeded as monarch. (49:27 [30:16(33), LXX]; 2 Kings 8:14, 15)
“Kedar” was the name of an Arab tribe that descended from Ishmael’s son Kedar. (Genesis 25:13-15) The people of this Arab tribe lived in the Syro-Arabian desert to the east of Edom and in the northwest part of the Arabian Peninsula. Also in this general region were to be found the “kingdoms of Hazor,” and “Hazor” apparently was the name of the specific region. The Septuagint translator seemingly had difficulty with the expression “kingdoms of Hazor” and rendered the Hebrew text as “Kedar, queen of the court,” thus representing “Kedar” as an Arabian queen. According to the introductory sentence, “Nebuchadrezzar [Nebuchadnezzar (Nabouchodonosor [LXX])] the king of Babylon” had already struck down the Arab peoples, but the words that follow are a directive to him and his military force to attack. YHWH is quoted as commanding Nebuchadnezzar and his warriors to “rise, go up against Kedar, and destroy the sons [or people] of the East,” the Arab tribes, including Kedar. In the Septuagint, the Hebrew word for “east” is transliterated as “Kedem.” In his Against Apion (I, 19), the first-century Jewish historian Josephus quoted the Babylonian historian Berosus as saying that Nebuchadnezzar conquered Arabia, which would have included Kedar and the kingdoms of Hazor. (49:28 [30:6(23), LXX])
King Nebuchadnezzar and his military force would seize everything from the tent-dwelling Arab tribes — their tents, flocks, tent cloths or hangings (garments [LXX]), camels and all their vessels or all their other possessions. Adding to the horrific slaughter and plunder, the attacking invaders would cry out to the people, “Terror [is] all around!” According to the Septuagint, the warriors would call “destruction upon them all around.” (49:29 [30:7(24), LXX])
The directive from YHWH to the Arab tribes in the region of Hazor was for them to flee, wandering about far from their former territory (literally, “wander exceedingly” [“flee exceedingly” or very much (LXX)]) They were to “go deep,” which could mean to seek refuge in caves and in other concealed or remote places. The Septuagint says, “Go deep into sitting, [you the ones] sitting down in the court.” This could mean that they would need to give up their sitting in the court and “go deep” in sitting or try to escape to another place to be safe. These measures would be required because “Nebuchadrezzar [Nebuchadnezzar] the king of Babylon” had “counseled counsel” or devised a plan against them and “purposed a purpose” against them. With his troops, he planned to attack, conquer, and plunder. (49:30 [30:8(25), LXX])
YHWH’s command to the Nebuchadnezzar and his troops was to “rise and go up against a nation at ease, [one] dwelling in security.” The people who would be the object of attack enjoyed a state of peace. They were undisturbed and secure. As tent dwellers, the people had “no doors” and “no bars” to secure doors or gates. Not confined within the walls of cities, they resided solitary in the region of their nomadic existence. (49:31 [30:9(26), LXX])
YHWH declared that their camels would be plundered, and their livestock seized as booty. According to the Septuagint, the multitude of their cattle would be “for destruction.” By means of Nebuchadnezzar and his troops, YHWH determined to “scatter them to all the winds” (or in every direction as if winnowing [“winnow” them “with every wind” (LXX)]). The Arab people are described as having the hair of the “corners” or temples clipped. Possibly this means that the men cut off the hair between the ear and the eye. In the Septuagint, the corresponding phrase is, “being shaved before their face” (or before them). The Septuagint then concludes with the thought that God would effect “their rout from every side.” (49:32 [30:10(27), LXX])
The region of Hazor would become a desolated place, where jackals would have their haunt. It would remain a waste for all time to come. According to the Septuagint, the “court” would become a “haunt of sparrows” and remain “untrodden” (with no one passing through) forever. No longer would anyone live in the region of Hazor, and no man (literally, “son of man”) would reside there temporarily. (49:33 [30:11(28), LXX])
At the start of the rule of Zedekiah or early in his reign (no more than about eleven years before the destruction of Jerusalem [2 Kings24:18]), the “word of YHWH” came to “Jeremiah the prophet about Elam” (an ancient kingdom that was located in what is today southwestern Iran). The introductory words in the Septuagint are, “What Jeremiah [Ieremias] prophesied against the nations of Ailam [Elam].” (49:34 [25:14, LXX])
“YHWH of hosts” (the God with hosts of angels in his service [the “Lord” (LXX)]) is quoted as saying, “Look, I am breaking the bow of Elam, the beginning of their might.” (“Let the bow of Ailam be broken, the beginning of their lordship [or exercise of power].” [LXX]) The breaking of the bow indicates that the Elamites would be deprived of military strength and reduced to a state of defenselessness. As the “beginning of their might,” the bow in the hands of their expert archers apparently was the main source of their military power. (49:35 [25:15, LXX])
YHWH purposed to bring upon Elam “four winds from the four ends [or quarters] of the heavens” and “scatter” the Elamites “to all these winds” or in all these directions. The “winds” apparently represented the enemy troops that would come from all directions against Elam, triumphing over the Elamites and causing the survivors to be dispersed. There would be no nation in the region to which those driven out of Elam would not come. (49:36 [25:16, LXX])
YHWH determined to “shatter” or terrify the Elamites “before their enemies and before those seeking their soul” (or life). By means of enemy military forces, he would bring “evil” or calamity upon them, causing them to experience his burning or fierce anger. The word of YHWH continued, “And I will send the sword [my sword (LXX)] after them until I have consumed them.” There would be no escape for the Elamites from the horrors of war. (49:37 [25:17, LXX])
YHWH apparently is quoted as representing himself as having gained the victory over the Elamites and setting his “throne in Elam” to render judgment. That judgment would then be expressed against the Elamite king and the princes, and it would mean destruction for them. According to the Septuagint rendering, the judgment is less severe. God is represented as saying that he would send away princes and nobles. (49:38 [25:18, LXX])
“In the end of the days” or at a future time, YHWH promised to gather the “captivity of Elam” or to restore captive Elamites (the “fortunes of Elam,” according to numerous translations). Although the judgment upon Elam would be severe, the Elamites were not left without hope. (49:39 [25:19, LXX])
Notes
In verse 2(18) of chapter 30, the Septuagint does not mention “daughters” or villages and towns. It refers to the burning of “altars” and indicates that Israel would inherit the rule over Ammon.
The Septuagint, in verse 3(19) of chapter 30 does not mention anything about stone pens, but the “daughers of Rabbath” were to “put on sackcloth and have a seizure and lament [beat themselves upon the chest] over Melchom, for he will go into exile.” According to another reading, the “daughters of Rabbath” were to “put on sackcloth and lament, for Melchol [Melchom] will go into exile.”
The Septuagint rendering of the initial phrase in verse 4(20) of chapter 30 differs somewhat from the reading of the Hebrew text. “Why will you rejoice in the plains of Enakim, daughter of disgrace [or daughter of brazenness] …?”
The wording of verse 6 is not included in the Septuagint.
In the Septuagint, with seeming reference to the sages of Thaiman (Teman), the initial phrase in verse 9 of chapter 29 (or according to another arrangement, verse 2 of chapter 30) is, “their place was deceived.”
In the first part of verse 17 of chapter 29 (or according to another arrangement, verse 10 of chapter 30), the Septuagint rendering is obscure and differs from the Hebrew text. “Your amusement [paignía] has taken you by the hand; the brazenness of your heart broke up fissures of rocks. It seized the strength of a high hill.” Certain lexicographers have concluded that, in this context, the word paignía could mean “insolence.”
The Septuagint (29:20 or, according to another arrangement, 30:13) renders the Hebrew text of verse 19 somewhat differently. “Look, as a lion from the midst of the Jordan he will come up to the place of Aitham, for quickly I will drive them [the Edomites] from her [Idumea (Edom)]. And appoint the young men over [or against] her. For who is like me? And who will resist me? And who is this shepherd that will stand against my face [against me]?” The Septuagint translator apparently read the Hebrew adjective for “perennial” as a place name, “Aitham.”
The Hebrew text of verse 23 is obscure, and this has resulted in various renderings in modern translations. “Hamath and Arpad are shamed, for they have heard bad news. They are convulsed with anxiety like the sea that cannot be calmed.” (NJB) “The towns of Hamath and Arpad are struck with fear, for they have heard the news of their destruction. Their hearts are troubled like a wild sea in a raging storm.” (NLT) “The people in the cities of Hamath and Arpad are worried and troubled because they have heard bad news. Anxiety rolls over them like a sea, and they cannot rest.” (TEV) “Hamath and Arpad are shamed, for they have heard bad news; anxious, they surge like the sea which cannot calm down.” (NAB, revised edition) “Hamath and Arpad are confounded, for they have heard bad news; they melt in fear, they are troubled like the sea that cannot be quiet.” (NRSV) “Hamath and Arpad are shamed, for they have heard bad news. They shake with anxiety, like the sea which cannot rest.” (Tanakh [JPS, 1985 edition]) “Hamath and Arpad are covered with confusion, for they have heard news of disaster; they are tossed up and down in anxiety like the unresting sea.” (REB) “The towns of Hamath and Arpad have heard your bad news. They have lost hope, and worries roll over them like ocean waves.” (CEV) The phrase “by no means” preserves the emphatic sense of the two words for “not” in the Septuagint text (30:12[29]).
The “word of YHWH,” or the message from YHWH, that “Jeremiah the prophet” received “regarding Babylon [the capital city in southern Mesopotamia that was built on both banks of the Euphrates], regarding the land of the Chaldeans,” the region between the Tigris and Euphrates and which had Babylon as its capital. In the Septuagint, the introduction to the judgment of Babylon is, A “word of the Lord that he spoke against Babylon.” (50:1 [27:1, LXX])
As if the event had already occurred, a message about Babylon was to be declared “among the nations” and made heard. In connection with this proclamation, a signal or banner was to be raised (apparently as a sign of the victory over Babylon), and then the message was to be related and not concealed in any way. This message was, “Babylon has been seized. Bel [Belos the undaunted one (LXX)] has been disgraced; Merodach is dismayed [terrified or shattered (Marodach the delicate one is handed over [LXX])]. Her images [those of Babylon] have been put to shame; her idols [literally, “dungy things” (an expression of contempt)] are dismayed,” terrified, or shattered. The title “Bel” means “owner” or “master” and was initially applied to Enlil, the god of Nippur. In time, Merodach or Marduk, the chief god of Babylon, came to be called “Bel.” So, in this context, “Bel” and “Merodach” designate the same deity, and a number of modern translations (CEV, TEV and footnote) indicate this by omitting the reference to Bel. Unable to prevent the fall of Babylon, Bel is represented as being put to shame, and this deity (named Merodach) is represented as dismayed or shattered, terrified because of proving unable to provide aid to the Babylonians or shattered on account of having his images broken to pieces. The images would be exposed as worthless and thus disgraced. (50:2 [27:2, LXX])
The “nation” or the people that came against Babylon from the “north” was primarily composed of Medo-Persian warriors under the command of Cyrus the Persian. This nation is described as reducing the land under the control of Babylon into a desolation, with both man and beast fleeing and going away from the land. In this way, the land is portrayed as devastated and without people and their livestock. (50:3 [27:3, LXX])
The fall of Babylon would open the way for Israelites (“sons of Israel”) from the former ten-tribe kingdom of Israel and Israelites (“sons of Judah”) from the former kingdom of Judah to leave the regions of their exile. In returning to their homeland they would be unified “in those days and in that [future] time.” On their way, they would continue to “weep” to express their sorrow over having been unfaithful to YHWH, but they may also have shed tears of joy on account of being able to return to their own land. As a repentant people, they would seek “YHWH their God,” wanting an approved relationship with him as his devoted servants. (50:4 [27:4, LXX])
The goal of the Israelite returnees would be Zion. For many of them, it would be a completely unfamiliar route because they had not been among the captives who had decades earlier been taken into exile. Possibly for this reason, they, during the course of the journey, would be asking others among the returning exiles about the way to Zion, and the faces of the returnees would be turned in that direction. The Septuagint says, “They will ask the way to Sion [Zion], for here they will give [set or direct] their face.” The people would say, “Come and let us join ourselves to YHWH [in] an eternal covenant that will not be forgotten.” This could refer to the return of a relationship with YHWH as a people with a renewed resolve to be faithful to the covenant that had been concluded with their forefathers and to adhere to its requirements, not forgetting the covenant as did previous generations. According to the Septuagint, the people would come and “take refuge with the Lord [their] God, for the eternal covenant will not be forgotten.” The expression “eternal covenant” is also found in Jeremiah 32:40 (39:40, LXX). In that context, the “eternal covenant” is apparently the same as the “new covenant” mentioned in Jeremiah 31:31-34. Therefore, instead of relating to a renewed determination on the part of the Israelites to conform to the requirements of the covenant concluded centuries earlier, the reference here in verse 5 to the “eternal covenant” may be understood to apply to the “new covenant.” According to the terms of the “new covenant,” those who are beneficiaries thereof are forgiven of their sins and have the laws of YHWH written on their hearts or their inmost selves. They would be persons who truly know him as his devoted people and would be motivated out of deep love for him to do his will. (50:5 [27:5, LXX])
God’s people, the Israelites, had become like a flock of lost or straying sheep — in a vulnerable position that would lead to perishing. Their “shepherds” or their kings who should have looked out for their interests and been exemplary in upholding God’s law caused them to wander or to go astray from being exclusively devoted to their God YHWH. With the active support of the kings, many sites for the worship of foreign deities had been established on hills and mountains, and the people went from “mountain to hill” to engage in idolatrous practices. They “forgot their resting place,” their God and the temple in Jerusalem as the only sacred place for acceptable worship. The people were like sheep who could not find their way back to the safety of the fold. (50:6 [27:6, LXX])
In having become like lost or straying sheep, the Israelites were exposed to enemy attacks, having lost the protective care of YHWH. “All who found them devoured them,” killing many of them in military campaigns. The enemies had no feelings of guilt regarding the extensive slaughter they committed. They are represented as saying that they were not guilty because the Israelites had sinned against YHWH, the “pasture of righteousness and the hope of their fathers ” (“pasture of righteousness to the one gathering their fathers” [LXX]). YHWH was like a true pastureland for his people, providing them everything that they needed for their well-being. As the Righteous One, everything that he did for them was just or right. YHWH was the One in whom the forefathers of the Israelites could hope. They could always trust in him to fulfill his promises. The Septuagint rendering appears to represent God as gathering the forefathers of the Israelites (possibly referring to gathering them to form a nation) and making them into his pasture. (50:7 [27:7, LXX])
When Babylon fell to the troops under the command of Cyrus, the way opened for the Israelite exiles to return to their own land. The prophetic directive that then applied was for them to “flee from the midst of Babylon” and to “go out from the land of the Chaldeans” (the region between the Tigris and Euphrates rivers). They were the first ones to seize the opportunity to leave, being like the male goats that push their way to the front of the flock after the gate of the enclosure is opened. According to the Septuagint, the Israelite exiles were to become like aliens or be separated out “from the midst of Babylon and from the land of the Chaldeans” and to “go out and become like dragons before the face of sheep [or before sheep].” (50:8 [27:8, LXX])
YHWH purposed to arouse and bring up against Babylon a “great assembly of nations from the land of the north.” This would be a great military force that would invade the land of Chaldea. The warriors would array themselves against the capital Babylon and capture the city. In the phrase that follows regarding “arrows” and a “mighty man” or warrior, the meaning depends on which manuscript readings are adopted. “Their arrows are like those of a skilled warrior.” “Their arrows are like those of a warrior who bereaves” (or causes bereavement of children). (Tanakh, main text and footnote [JPS, 1985 edition]) In the Septuagint, the wording about the “arrow” is, “as an arrow of an expert warrior will not return empty” or without results. Modern translations usually have not chosen to follow a Hebrew text that includes the thought of bereavement. “Their arrows are like those of a skilled warrior who never returns empty-handed.” (REB) “They are skillful hunters, shooting arrows that never miss the mark.” (TEV) “The arrows they shoot are like the best soldiers, always finding their target.” (CEV) “Their arrows, like an experienced soldier’s, never return in vain.” (NJB) The basic message was that the military force battling against Babylon would triumph. (50:9 [27:9, LXX])
For the attacking military force (which proved to be the troops under the command of Cyrus), the land of the Chaldeans would become booty. All the warriors who would be despoiling Chaldea would be completely sated, seizing an abundance of spoils. This was certain to happen, for it was the declaration of YHWH. (50:10 [27:10, LXX])
The message from YHWH revealed the reason for the severe judgment to be executed against the land of the Chaldeans and its capital Babylon. This reason was the warring of the Chaldean military force against YHWH’s inheritance or possession, his people and the land that he had given to them. The warriors rejoiced and exulted in their triumphs and in plundering his inheritance. These victorious warriors may here be likened to a heifer treading grain and, therefore, able to feed at will on some of the grain. They are also compared to neighing stallions, perhaps on account of their exultant shouting over their triumphs. According to the Septuagint, they were leaping “like calves in a pasture” and butting or goring “like bulls.” (50:11 [27:11, LXX])
The “mother” of the Chaldeans, including the warriors, was the city of Babylon. As a conquered city, this “mother” would be disgraced. In her role as one having given birth to the people (a “mother for good” [LXX]), she would come to disappointment, apparently on account of the loss of many of her children in war. Babylon, the capital city, also represented the nation. Upon suffering the humiliation of defeat, the nation would become last or least of the nations, ceasing to have any significant position. “Mother” Babylon would be reduced to a dry wilderness and a barren desert. (50:12 [27:12, LXX])
YHWH’s anger would be directed against Babylon, particularly because of what the Chaldean troops did to his people and the land he had given to them. His wrath against Babylon would mean destruction for the city, reducing it to an uninhabited place and a waste or a state of utter ruin. Passersby would be appalled, finding it hard to believe how the impressive city could have become such a desolate place. They would hiss or whistle because of all the blows that had been directed against Babylon. This hissing or whistling could be an expression of derision and shock. It is also possible that the hissing or whistling would be prompted by the superstitious fear that the ruins of Babylon had become a haunt for demons. (50:13 [27:13, LXX])
In having acted against his people with the fury of a ruthless military power, Babylon had sinned against YHWH. Therefore, he purposed to bring severe punitive judgment upon Babylon and the people of the land of Chaldea, letting the Medo-Persian troops carry out this judgment. The directive to all those “treading the bow” was to array themselves round about Babylon to launch the attack. “Treading the bow” refers to stringing it. The foot would be placed in the middle of the bow to bend it, and then the unattached string would be tied to the opposite side of the bow. After preparing their bows for battle action, the archers were to shoot, sparing no arrow for use in warfare against Babylon. (50:14 [27:14, LXX])
The attacking warriors were to raise a shout or a war cry round about Babylon. The city is then represented as giving “her hand” or surrendering. In the Septuagint, the warriors are directed to “applaud exceedingly” over Babylon because “her hands were paralyzed” (apparently powerless to launch a successful defense) and because the city fortifications had fallen. As if it had already taken place, the bulwarks of Babylon are said to have fallen and her walls torn down. This would take place in expression of YHWH’s vengeance. It would be retributive judgment, for the Chaldean troops had carried out widespread conquests and devastation. Therefore, the divine directive was, “As she [Babylon] has done, do to her.” (50:15 [27:15, LXX])
The military action against Babylon was to disrupt agricultural operations, and agricultural workers were not to be spared from perishing as victims of war. Both sower (“seed” [LXX]) and reaper (“the one handling a sickle in the time of harvest”) were to be “cut off” or annihilated. On account of the wielding of the sword (“Greek sword” [LXX]) in the land of Chaldea and against Babylon, foreigners living there would flee to their own people and their own land. (50:16 [27:16, LXX])
Israel is described as a sheep that had been scattered or lost and, therefore, was vulnerable to other nations that acted like beasts of prey or lions toward the people. These lions, in the form of foreign powers, had dispersed the Israelites like sheep, taking them as captives into exile or causing them to flee in all directions in an effort to escape from the sword of warfare. First, the “king of Assyria” had devoured Israel, conquering the ten-tribe kingdom of Israel and causing extensive devastation in the kingdom of Judah. Then, at the last, “Nebuchadrezzar [Nebuchadnezzar (not included in the Septuagint)] the king of Babylon” finished off the “bones” of Israel, for he conquered the kingdom of Judah with his troops and left the land of Judah in a devastated state. (50:17 [27:17, LXX])
“Therefore” (because of what the king of Babylon had done), “YHWH of hosts [the God with hosts of angels in his service (the Lord [LXX])], the God of Israel” said, “Look, I am visiting [giving attention to for the purpose of punishing (taking vengeance on [LXX])] the king of Babylon and his land as I visited [took vengeance on] the king of Assyria.” YHWH visited punishment upon the “king of Assyria” when he permitted the combined troops of Babylonian king Nabopolassar the father of Nebuchadnezzar and of Cyaxares the Mede to capture the Assyrian capital Nineveh. According to a Babylonian chronicle, the warriors carried off abundant booty and turned the “city into a ruin heap.” (50:18 [27:18, LXX])
YHWH promised to bring the Israelites (literally, “Israel”) back to their “pasture” or their own land. In the regions of Carmel and Bashan (not included in the Septuagint), they would be able to pasture or graze like sheep or be abundantly supplied with sustenance. Their “soul” or they themselves would be fully satisfied in the hill country of Ephraim and Gilead (Galaad [LXX]). All of the mentioned areas were part of the former ten-tribe kingdom of Israel. Parts of the Carmel Range, extending from the Mediterranean Sea to the plain of Dothan, were very fruitful, with flourishing olive groves and grapevines. Bashan, an extensive region east of the Sea of Galilee, was an ideal area for agriculture and provided excellent pastureland for flocks and herds. To the south of Bashan lay Gilead, also a fertile region that benefited from abundant winter rains and heavy dew in summer. Although Ephraim on the west side of the Jordan River was a mountainous and hilly region, it contained fertile soil. The reference to these different areas in the former ten-tribe kingdom of Israel suggests that Israelites from the ten tribes would be restored to their own land. (50:19 [27:19, LXX])
“In those days and at that time” when the repentant Israelites would have been able to return to their own land, they would no longer be engaging in the idolatrous practices that resulted in their loss of YHWH’s protection and blessing. YHWH is quoted as saying that a search for the “iniquity of Israel” would not locate such among the descendants of the former inhabitants of the territory of the ten-tribe kingdom of Israel. Likewise, such a search would not lead to finding any “sins of Judah” or sins of the descendants of the former inhabitants of the kingdom of Judah. This is because YHWH would forgive those whom he would leave as a remnant or a repentant remnant of Israel and Judah. According to the Septuagint rendering, he would be gracious, kind, or merciful to those left remaining in the land. (50:20 [27:20, LXX])
Merathaim may designate the region where the Tigris and Euphrates rivers flow into the Persian Gulf. If Pekod may be identified with ancient Puqudu, it was a region of Babylonia east of the Tigris. There is a possibility that Merathaim may mean “double rebellion” and apply to Babylon as the place of great rebellion against YHWH. The directive to a military force was to attack the land of Merathaim and the inhabitants of Pekod. YHWH is quoted as telling this military force, “Slay and destroy. … Do all that I have commanded you.” In the Septuagint, Merathaim and Pekod are not mentioned. The implied directive is to go against Babylon. “‘Go up bitterly against her and against those dwelling in her. Avenge, O sword, and obliterate,’ says the Lord, ‘and do according to all that I am commanding you.’” (50:21 [27:21, LXX])
“In the land” (“of the Chaldeans” [LXX]), there would be a “sound” or noise of war and “great crashing” or the destruction of walls, houses, and other structures. (50:22 [27:22, LXX])
Babylon had functioned “like the hammer of all the earth” or in lands far beyond the borders of Chaldea, crushing other peoples and nations in the course of aggressive military campaigns. But this hammer would be “cut down” (made useless as a hammerhead without a handle) and “broken” (reduced to fragments). “Among the nations,” Babylon, upon going down in humiliating defeat, would come to be a place of horror or astonishment (“obliteration” or desolation [LXX]). (50:23 [27:23, LXX])
YHWH is quoted as having set a snare for Babylon, one in which Babylon would be taken. The reference to Babylon’s not knowing apparently relates to not knowing about this snare, and being caught thereby points to the sudden and unexpected capture of the city. The reason the attacking troops found Babylon in a vulnerable state was because YHWH’s time of judgment had come for the harsh action the Babylonian troops had taken against his people and thereby had made themselves guilty of stirring themselves up or striving against him. In the Septuagint, the act of setting a snare is not attributed to God. It says, “They will attack you, and you will be captured, O Babylon, and you will not know [it]. You were found and seized, for you opposed the Lord.” (50:24 [27:24, LXX]; for the accounts of Herodotus and Xenophon about the fall of Babylon, see the Notes section.)
The “Lord YHWH of hosts” (the God with hosts of angels in his service [the Lord God (LXX)]) is represented as having a “work in the land of the Chaldeans.” That work involved the use of warriors to conquer the country, including the capital Babylon. These warriors are designated as the “weapons of his indignation,” for “the Lord YHWH of hosts” would be using them to express his anger against Babylon for the cruel way in which they had treated his people. As the instruments for his use, the warriors are portrayed as being brought out from his storehouse or armory. (50:25 [27:25, LXX])
Troops would be coming against Babylon from distant parts or from every quarter. They were to “open her granaries” or storage facilities, apparently to seize everything that had been stored. For the warriors to pile up Babylon “like heaps” could mean that they should pile up the spoils and then take whatever they wanted. A measure of obscurity in the Hebrew text has given rise to a number of interpretive renderings in modern translations. “Pile up the loot like heaps of grain.” (TEV) “Crush her walls and houses into heaps of rubble.” (NLT) “Pile up the grain from its storehouses and destroy it completely, along with everything else.” (CEV) Babylon was to be thoroughly destroyed, with nothing being left remaining. The text of the Septuagint differs significantly. “For her times have come [the times for the execution of judgment against Babylon]. Open her storage places; search her like a cave, and annihilate her. Let nothing remain of her.” (50:26 [27:26, LXX])
The “bulls” that were to be killed and go down “to the slaughter”either represent the leaders of Babylon or the valiant warriors. In the Septuagint, the reference is to drying up all the “fruit” of Babylon. This rendering may have arisen when the translator read the Hebrew word for “bulls” as a derivative of the root of the Hebrew word for “fruit.” Woe or calamity is pronounced upon the “bulls,” “for their day” had come, the “time of their visitation” or the time for their punishment. (50:27 [27:27, LXX])
The “sound” could refer to that of those fleeing and making their escape “from the land of Babylon.” In Zion or Jerusalem, they then tell about how YHWH their God exacted vengeance for what the Babylonians had done to them and his temple in Jerusalem. Modern translations vary in their renderings about the way in which the sound relates to the wording of the rest of the verse. “Listen to the people who have escaped from Babylon, as they tell in Jerusalem how the LORD our God has taken vengeance against those who destroyed his Temple.” (NLT) “I hear the fugitives escaping from the land of Babylon to proclaim in Zion the vengeance of the LORD our God, the vengeance he takes for his temple.” (REB) “Listen! the fugitives, the refugees from the land of Babylon: They announce in Zion the retribution of the LORD, our God.” (NAB, revised edition) “Refugees escape from Babylonia and come to Jerusalem, and they tell how the LORD our God took revenge for what the Babylonians had done to his Temple.” (TEV) “The Babylonian army destroyed my temple, but soon I will take revenge. Then refugees from Babylon will tell about it in Zion.” (CEV) (50:28 [27:28, LXX])
“Archers” were to be summoned against Babylon. They would be all the warriors who would be “treading the bow.” (See verse 14 about “treading the bow.”) Troops were to encamp all around Babylon and permit no one to escape from the city. Through their triumphant warring against Babylon, the warriors were to repay Babylon for everything that her military force had done in aggressive campaigns of conquest. Especially was there to be a repayment for what the Babylonian troops did when acting insolently against YHWH, the “Holy One of Israel.” Their insolent action included treating his people ruthlessly and destroying his temple. (50:29 [27:29, LXX])
“Therefore (on account of the insolent deeds), the young men of Babylon would be slain in the squares of the city, and all the warriors would be “silenced” (“thrown down” [LXX]) in death as casualties of war. In the day of retribution for Babylon, this was certain to happen, for it was the declaration of YHWH. (50:30 [27:30, LXX])
Babylon, including the entire realm, appears to be designated as the “insolent” or “arrogant one” for what it had done to YHWH’s people and his temple, and he was against this “insolent one.” “YHWH of hosts” (the God with hosts of angels in his service [the “Lord” (LXX)]) declared that the “day” for the “insolent one” had come, the time when he would “visit” it to mete out punitive judgment. (50:31 [27:31, LXX])
The “insolent” or “arrogant one” would “stumble and fall” as a conquered city and kingdom. After this fall, there would be no one who could raise Babylon to the former position as the dominant power in the region. YHWH declared that he would ignite a fire in the Babylonian cities (“in her forest” [LXX]), and that fire would consume all the surroundings. (50:32 [27:32, LXX])
“YHWH of hosts” (the God with hosts of angels in his service [the “Lord”]) is quoted as saying that the “sons of Israel” (the people of the former ten-kingdom of Israel) and the “sons of Judah” (the people of the former kingdom of Judah) were “oppressed.” Those taking them captive after the conquest held them fast, refusing to let them go or to return to their own land. (50:33 [27:33, LXX])
Although the Babylonians were determined not to release the exiles, they would not be able to retain them in a captive condition. They were no match for YHWH, the God with hosts of angels in his service (“YHWH of hosts [is] his name” [Lord Almighty (is) his name (LXX)]) and the “redeemer” or deliverer of his people. As “redeemer” he is “strong,” with no one in position to resist him. YHWH would defend the cause of his people, and give “rest to the earth” or peace to the land of his people and to the other regions that had experienced great upheaval and devastation from Babylonian campaigns of conquest. The inhabitants of Babylon, however, would come to have unrest, becoming the victims of military defeat. According to the Septuagint, the Lord Almighty “will judge” his adversaries with “judgment” or render a a punitive sentence against them. This would result in removing “the land,” perhaps meaning taking the land away from Babylonian control, and then provoking the inhabitants of Babylon or causing upheaval among them through military action against them. (50:34 [27:34, LXX])
YHWH declared that the “sword” of warfare would be directed against the Chaldeans or Babylonians, those residing in the capital city Babylon, and the princes, nobles or high officials and wise men there. (50:35 [27:35, LXX]) This sword would also come against the diviners or empty talkers, resulting in their being exposed as fools who were unable to provide advance warning about the coming attack or to advise how to counter it successfully. With the sword coming against the warriors, they would be dismayed, terrified, or shattered. (50:36 [27:36, LXX]; see the Notes section.) Everything on which the Babylonians relied for defense would become the object of the sword — horses, chariots, a mixed company (“hired soldiers” [TEV], “allies from other lands” [NLT], “foreigners in your army” [CEV]). That the designation “mixed company” probably applies to mercenaries or foreign troops is suggested by the reference to their becoming like women or weak, not valiant. The sword of war would come upon the treasures, resulting in their being plundered. According to the Septuagint, they would be scattered, possibly indicating that they would be seized and taken to various places. (50:37 [27:37, LXX])
The first word in the Hebrew text is spelled with the same consonants as the nouns for “drought” or “devastation” and “sword.” According to the Masoretic Text, the vowel points are those for “drought” or “devastation” (chórev), but a footnote in Biblia Hebraica Stuttgartensia provides the alternate reading chérev (“sword”). This difference is also apparent from the renderings in modern translations. “A sword over her waters, and they will dry up.” (REB) “A drought upon the waters, and they dry up!” (NAB, revised edition) Invading troops would bring ruin to irrigation canals and wells or springs, ruining growing crops as would drought. The drying up of waters could refer to what happened when the Medo-Persian military diverted the waters of the Euphrates, making it possible for the warriors to wade through the river to gain access into Babylon through the gates that had not been barred shut. It may well be, however, that the drying up of waters refers to drying up irrigation canals and other sources of water in Chaldea or Babylonia. A number of modern translations are more specific in conveying a similar meaning. “Your rivers and canals will dry up.” (CEV) “A drought will strike her water supply, causing it to dry up.” (NLT) “Bring a drought on its land and dry up its rivers.” (TEV) The drying up of the waters was to occur because Chaldea was a land of idols. There is a measure of uncertainty about the relationship of the next phrase to idols. One possibility is that the idols are referred to as “dreadful things” that caused the Babylonians to be maddened, for the deities the images represented provided no guidance or help. Modern translations contain a variety of different meanings. “… the whole land is filled with idols, and the people are madly in love with them.” (NLT) “All of this will happen, because your land is full of idols, and they made fools of you.” (CEV) “Babylonia is a land of terrifying idols that have made fools of the people.” (TEV) “For it is a land of idols, idols that will go mad with terror.” (NIV) “For it is a land of idols that glories in its dreaded gods.” (REB) “For it is a land of idols, soon made frantic by phantoms.” (NAB, revised edition) “For Babylon is a land full of abominable idols that have robbed its inhabitants of reason.” (Denn Babylonien ist ein Land voll abscheulicher Götzenstatuen, die seinen Bewohnern den Verstand geraubt haben. German, Hoffnung für alle) In the Septuagint, the words of verse 38 are linked to those of verse 37. “And the [treasures] will be scattered on [over or by] her water, and they will be disgraced, for it is a land of carved things [carved images], and in the islands [is] where they were boasting.” (50:38 [27:38, LXX])
“Therefore” (on account of the sword that would come against Babylon and desolate the city), “yelpers” (wild beasts or desert animals) would eventually dwell “with howlers” (possibly jackals or hyeans); and in desolated Babylon, “daughters of greed” or ostriches (birds that can survive for a considerable period without water [daughters of Sirens (LXX)]) would make their home. Babylon would cease to be a place for people to live. The city would remain an uninhabited place from generation to generation. After the Medo-Persian troops under the command of Cyrus conquered Babylon, the city did not become an uninhabited city but this did occur in later centuries and continued thereafter. (50:39 [27:39, LXX]); see the Notes section.)
The final condition of Babylon is likened to what God did when overthrowing Sodom and Gomorrah, along with the “neighbor” towns of Admah and Zeboiim. (Deuteronomy 29:23) No “man” would dwell in Babylon, and no “son of man” (earthling or person) would live there temporarily as an alien. (50:40 [27:40, LXX])
The initial “look” serves to draw attention to what would happen to Babylon. “From the north,” a “people” would be coming. A “great” or “mighty nation” and “many kings” would be stirred or aroused from the remote parts of the “earth” (regions far from Babylon) to engage in a military campaign. This “people” or “great nation” was the mighty military force that invaded Babylonia and conquered the capital city Babylon. The Medo-Persian invaders under the command of Cyrus included warriors from regions to the north of Babylon. Much of Media was located northeast of Babylon, and Ararat, Minni and Ashkenaz, realms then under the control of the Medes, were north of Babylon. (Jeremiah 51:27) According to Isaiah 21:2, the military force would also include Elamites. With the warriors being from numerous regions, there would also be “many kings” or rulers among them. It appears that the troops would have come to the city of Babylon from the north. It may also be that, in this context, the designation “north” represents a region from which serious threats originate. (50:41 [27:41, LXX])
The warriors would be skilled in handling the bow and javelin or spear. In their attack, they would be cruel and show no mercy. The large military force, including many horses, would sound like the roaring of the sea as the troops continued their advance through Babylonia. As one man, the warriors would be arrayed for battle against the “daughter [or city] of Babylon.” According to the Septuagint, they would be “prepared like fire for battle,” ready to devastate and conquer. (50:42 [27:42, LXX])
The report about the great military invasion would terrify the king of Babylon. His “hands” would drop or fall helpless (become paralyzed [LXX]). He would experience great distress and be seized with pain like that of a woman in labor. Nabonidus, the king of the Babylonian Empire, suffered defeat in battle against the troops under the command of Cyrus and then took refuge in the city of Borsippa. News about this defeat must have terrified his firstborn son, the crown prince Belshazzar, who exercised kingly authority in the capital city Babylon. (50:43 [27:43, LXX]; compare Daniel 5:5, 6.)
The initial “look” focuses attention on what YHWH was about to do. He, by means of the agency of his choosing (the troops under the command of Cyrus), is represented as coming up “like a lion from the pride of the Jordan” [the dense thickets of thorns, thistles, bushes, vines, poplars, willows, and other vegetation along the banks of the river] to a perennial pasture.” Chaldea or Babylonia here apparently is likened to a lush pasture that continues to be green throughout the year. As a lion would come out of the thickets of the Jordan to seize prey from the flock grazing in the pasture, YHWH would use the Medo-Persian military force under Cyrus to attack and conquer. The ones he would then suddenly cause to run away may be the Babylonians who would scatter in panic. Over the defeated kingdom, he would appoint a man of his choice. In the fulfillment, this proved to be Cyrus. The Hebrew text continues with rhetorical questions. “For who is like me? Who will summon me? And what shepherd can stand before my face [or before me]?” There was no one like YHWH (the God with no equal), no one who could summon him for a confrontation, and no shepherd or ruler who could take his stand against him in defense of his flock or his subjects. (50:44 [27:44, LXX]; compare 49:19 and see the Notes section.)
The imperative directed to the “men,” apparently the Babylonians, was for them to “hear the counsel [or determination] of YHWH” that he had “counseled” or devised “against Babylon” and his “thoughts” or purposes that he had “thought” or purposed “against the land of the Chaldeans.” “Little ones of the flock” would be “dragged” away. These “little ones” (“lambs of their sheep” [LXX]) may be understood to be very young children. This significance is explicit in a number of modern translations. “Even the little children will be dragged off like sheep.” (NLT) “Even their children will be dragged off.” (TEV) “Your children will be dragged off.” (CEV) It appears that the “pasture” or land where these “little ones” had their place of dwelling is personified and depicted as being appalled or horrified over them or their fate. Modern translations vary in the meaning they convey. “Their pasture will be aghast at their fate.” (REB) “Their own pasture [shall be] aghast because of them.” (NAB, revised edition) “He will completely destroy their pasture because of them.” (NIV) “Their pastures will certainly be sacked before their eyes!” (NJB) “Everyone will be horrified.” (TEV) “Their homes will be destroyed.” (NLT) The Septuagint rendering indicates that “the lambs of their sheep” would be killed and that the pasture would be removed from them. (50:45 [27:45, LXX]; see 49:20 [29:21(30:14), LXX] for nearly identical wording.)
The “sound” of the capture of Babylon would cause the “earth” or land to “quake,” particularly the extensive region that Babylon had controlled. The change from a state as the dominant power in the region to one of debasement as a defeated people would be comparable to the effect from a powerful earthquake. An outcry of distress (“her cry” or the cry of Babylon) over the calamity would be heard “among the nations.” The report of what had happened to Babylon and the Babylonians would spread extensively over a vast area. (50:46 [27:46, LXX]; see 49:21 [29:22(30:15), LXX] for similar wording.)
Notes
As translated by G. C. Macaulay (with minor changes), the following is the account of Herodotus (fifth century BCE) concerning the fall of Babylon (I, 190, 191):
“When Cyrus had taken vengeance on the river Gyndes by dividing it into three hundred and sixty channels, and when the next spring was just beginning, then at length he continued his advance upon Babylon: and the men of Babylon had marched forth out of their city and were awaiting him. So when in his advance he came near to the city, the Babylonians joined battle with him, and having been worsted in the fight they were shut up close within their city. But knowing well even before this that Cyrus was not apt to remain still, and seeing him lay hands on every nation equally, they had brought in provisions beforehand for very many years. So while these made no account of the siege, Cyrus was in straits what to do, for much time went by and his affairs made no progress onwards.
“Therefore, whether it was some other man who suggested it to him when he was in a strait what to do, or whether he of himself perceived what he ought to do, he did as follows: The main body of his army he posted at the place where the river runs into the city, and then again behind the city he set others, where the river issues forth from the city; and he proclaimed to his army that so soon as they should see that the stream had become passable, they should enter by this way into the city. Having thus set them in their places and in this manner exhorted them he marched away himself with that part of his army which was not fit for fighting: and when he came to the lake, Cyrus also did the same things which the queen of the Babylonians had done as regards the river and the lake; that is to say, he conducted the river by a channel into the lake, which was at that time a swamp, and so made the former course of the river passable by the sinking of the stream. When this had been done in such a manner, the Persians who had been posted for this very purpose entered by the bed of the river Euphrates into Babylon, the stream having sunk so far that it reached about to the middle of a man’s thigh. Now if the Babylonians had had knowledge of it beforehand or had perceived that which was being done by Cyrus, they would have allowed the Persians to enter the city and then destroyed them miserably; for if they had closed all the gates that led to the river and mounted themselves upon the ramparts which were carried along the banks of the stream, they would have caught them …: but as it was, the Persians came upon them unexpectedly; and owing to the size of the city (so it is said by those who dwell there) after those about the extremities of the city had suffered capture, those Babylonians who resided in the middle did not know that they had been captured; but as they chanced to be holding a festival, they went on dancing and rejoicing during this time until they learned the truth.”
The following (with minor changes) is taken from the translation by Henry Graham Dakyns of Xenophon’s Cyropaedia (VII, v, 7-33):
“Cyrus called a council of his officers and said, ‘My friends and allies, we have surveyed the city on every side, and for my part I fail to see any possibility of taking by assault walls so lofty and so strong: on the other hand, the greater the population the more quickly must they yield to hunger, unless they come out to fight. If none of you have any other scheme to suggest, I propose that we reduce them by blockade.’
“Then Chrysantas spoke: ‘Does not the river flow through the middle of the city, and it is not at least a quarter of a mile in width?’ ‘To be sure it is,’ answered Gobryas, ‘and so deep that the water would cover two men, one standing on the other’s shoulders; in fact, the city is even better protected by its river than by its walls.’
“At which Cyrus said, ‘Well, Chrysantas, we must forego what is beyond our power: but let us measure off at once the work for each of us, set to, and dig a trench as wide and as deep as we can, that we may need as few guards as possible.’
“Thereupon Cyrus took his measurements all round the city, and, leaving a space on either bank of the river large enough for a lofty tower, he had a gigantic trench dug from end to end of the wall, his men heaping up the earth on their own side. Then he set to work to build his towers by the river. The foundations were of palm trees, a hundred feet long and more — the palm tree grows to a greater height than that, and under pressure it will curve upwards like the spine of an ass beneath a load. He laid these foundations in order to give the impression that he meant to besiege the town, and was taking precautions so that the river, even if it found its way into his trench, should not carry off his towers. Then he had other towers built along the mound, so as to have as many guard posts as possible. Thus his army was employed, but the men within the walls laughed at his preparations, knowing they had supplies to last them more than twenty years. When Cyrus heard that, he divided his army into twelve, each division to keep guard for one month in the year. At this the Babylonians laughed louder still, greatly pleased at the idea of being guarded by Phrygians and Lydians and Arabians and Cappadocians, all of whom, they thought, would be more friendly to themselves than to the Persians. However by this time the trenches were dug. And Cyrus heard that it was a time of high festival in Babylon when the citizens drink and make merry the whole night long. As soon as the darkness fell, he set his men to work. The mouths of the trenches were opened, and during the night the water poured in, so that the riverbed formed a highway into the heart of the town. When the great stream had taken to its new channel, Cyrus ordered his Persian officers to bring up their thousands, horse and foot alike, each detachment drawn up two deep, the allies to follow in their old order. They lined up immediately, and Cyrus made his own bodyguard descend into the dry channel first, to see if the bottom was firm enough for marching. When they said it was, he called a council of all his generals and spoke as follows:
“‘My friends, the river has stepped aside for us; it offers us a passage by its own high road into Babylon. We must take heart and enter fearlessly, remembering that those against whom we are to march this night are the very men we have conquered before, and that too when they had their allies to help them, when they were awake, alert, and sober, armed to the teeth, and in their battle order. Tonight we go against them when some are asleep and some are drunk, and all are unprepared: and when they learn that we are within the walls, sheer astonishment will make them still more helpless than before. If any of you are troubled by the thought of volleys from the roofs when the army enters the city, I bid you lay these fears aside: if our enemies do climb their roofs we have a god to help us, the god of fire. Their porches are easily set aflame, for the doors are made of palm wood and varnished with bitumen, the very food of fire. And we shall come with the pine torch to kindle it, and with pitch and tow to feed it. They will be forced to flee from their homes or be burned to death. Come, take your swords in your hand: God helping me, I will lead you on. Do you,’ he said, turning to Gadatas and Gobryas, ‘show us the streets, you know them; and once we are inside, lead us straight to the palace.’
“‘So we will,’ said Gobryas and his men, ‘and it would not surprise us to find the palace gates unbarred, for this night the whole city is given over to revelry. Still, we are sure to find a guard, for one is always stationed there.’ ‘Then,’ said Cyrus, ‘there is no time for lingering; we must be off at once and take them unprepared.’
“Thereupon they entered: and of those they met some were struck down and slain, and others fled into their houses, and some raised the hue and cry, but Gobryas and his friends covered the cry with their shouts, as though they were revelers themselves. And thus, making their way by the quickest route, they soon found themselves before the king’s palace. Here the detachment under Gobryas and Gadatas found the gates closed, but the men appointed to attack the guards rushed on them as they lay drinking round a blazing fire, and closed with them then and there. As the din grew louder and louder, those within became aware of the tumult, till, the king bidding them see what it meant, some of them opened the gates and ran out. Gadatas and his men, seeing the gates swing wide, darted in, hard on the heels of the others who fled back again, and they chased them at the sword’s point into the presence of the king.
“They found him on his feet, with his drawn scimitar in his hand. By sheer weight of numbers they overwhelmed him: and not one of his retinue escaped, they were all cut down, some flying, others snatching up anything to serve as a shield and defending themselves as best they could. Cyrus sent squadrons of cavalry down the different roads with orders to kill all they found in the street, while those who knew Assyrian were to warn the inhabitants to stay indoors under pain of death. While they carried out these orders, Gobryas and Gadatas returned, and first they gave thanks to the gods and did obeisance because they had been suffered to take vengeance on their unrighteous king, and then they fell to kissing the hands and feet of Cyrus, shedding tears of joy and gratitude. And when it was day and those who held the heights knew that the city was taken and the king slain, they were persuaded to surrender the citadel themselves.”
Chapter 50 of Jeremiah indicates that the time would come when Babylon would become a desolated city without inhabitants. This did not take place when the city fell to the troops under the command of Cyrus. The prophetic word was fulfilled over the course of centuries.
In verse 36 of chapter 27, the Septuagint only includes the phrase about the warriors and says regarding them that they will be paralyzed. Possibly the omission of the phrase about the diviners is to be attributed to scribal error.
The Septuagint, in verse 39 of chapter 27, opens with the words, “Therefore, apparitions will dwell in the islands.” This rendering suggests that the translator did not understand the Hebrew text.
In verse 44, the Hebrew text and the Septuagint are very much like the wording of verse 19 of chapter 49 (29:20[30:13], LXX). The Septuagint rendering of verse 44 of chapter 27 is, “Look, as a lion from the Jordan he will come up to the place of Aitham, for quickly I will drive them from her, and every young man I will appoint over [or against] her. For who is like me? And who will resist me? And who is this shepherd that will stand against my face [against me]?” The Septuagint translator apparently read the Hebrew adjective for “perennial” as a place name, “Aitham.”
YHWH revealed that he would stir up a “destructive wind” (“destructive hot wind” [LXX]) “against Babylon and against the inhabitants of Leb-kamai [residing Chaldeans (LXX)].” The designation “Leb-kamai” may be a cryptogram for Chaldea (Kasdím). This would be according to a system called atbash, where the last letter of the Hebrew alphabet is substituted with the first, and the next to last letter is substituted with the second, and this is done with each letter of the alphabet. It is also possible that the name Leb-kamai called attention to the hostility of Babylon toward YHWH’s people and, therefore, toward him, for this name may be rendered “heart of those rebelling against me.” A destructive wind, like the hot wind from the east that withered vegetation, would come against Chaldea and the capital city Babylon in the form of military invasion and conquest. (51:1 [28:1, LXX])
Apparently the warriors that would be coming to attack Chaldea and its capital Babylon are referred to as “winnowers” (“arrogant ones” [LXX]). With a shovel or fork, winnowers tossed threshed grain into the air so that the wind would blow the lighter chaff away. The winnowing to which the Babylonians would be subjected in the form of warfare would blow them away like worthless chaff, for they would either become casualties of war or be forced to scatter in panicky flight, leaving the land empty. According to the Septuagint, the arrogant or insolent ones would treat Babylon insolently and lay “her land” waste. In the “day of evil,” calamity, or trouble for Babylon, the “winnowers” or warriors would come against the city from every side. (51:2 [28:2, LXX])
The meaning of the opening compound sentence depends upon which Hebrew manuscript reading is followed. Manuscripts either contain or do not contain the word that may be translated “not.” (“Let the one not treading his bow not do treading.” “Let the one treading his bow do treading.” [The reading without the “not” has the support of the Septuagint.]) Treading the bow was required to string it. An archer would place his foot in the center of the bow and then tie the loose end of the string to the other end of the bow. If the reference is to not treading, the words could be understood to be directed to the defenders of Babylon. With a successful defense against the attacking army being doomed to failure, preparing the bow for battle would have been useless. Similarly, a Babylonian warrior would find that standing up with the protection of his “coat of mail” (a cloak made from thick cloth or leather, commonly with metal scales attached) did not benefit him. Modern translations vary in their renderings and the meanings they convey. “Let not the archer bend his bow, and let him not array himself in his coat of mail.” (NRSV) “Let not the archer string his bow, nor let him put on his armor.” (NIV) “Let no archer bend his bow! Let no man swagger in his breastplate!” (NJB) “Don’t let the [Babylonian] archers put on their armor or draw their bows.” (NLT) “Don’t give its [Babylon’s] soldiers time to shoot their arrows or to put on their armor.” (TEV) “Attack quickly, before the Babylonians can string their bows or put on their armor.” (CEV) “Let the archer draw his bow, and let him stand ready in his coat of mail.” (Tanakh [JPS, 1985 edition]) The attacking warriors were to show no mercy to the “young men” of Babylon. In this context, the “young men” may be young warriors. The entire Babylonian military force was to be annihilated as if it had been put under a sacred ban. (51:3 [28:3, LXX])
Babylonian warriors were to fall slain in the “land of the Chaldeans” and, in the streets of Babylon [“outside” the land (LXX)], as men pierced or wounded with spears or swords. (51:4 [28:4, LXX])
The ruin that would come upon Babylon and the land of the Chaldeans would be retribution for what their warriors had done to YHWH’s people whose relationship to him was like that of a wife to her husband. “Israel [the people of the former ten-tribe kingdom of Israel] and Judah [the people from the kingdom of Judah] had not become “widowed from their God, from YHWH of hosts” (the God with hosts of angels in his service [Lord Almighty (LXX)]). Therefore, the time would come when he would act as the defender and avenger of his people. The reason for their unfavorable circumstances was that their land had become full of guilt or unfaithfulness to YHWH, the “Holy One of Israel [injustice against the holy things of Israel (LXX)].” (51:5 [28:5, LXX])
The conquest of Babylon would open the opportunity for God’s people to leave the place of their exile and to return to their own land. They were to “flee from the midst of Babylon,” with every “man” or person escaping with his “soul” or life. Their flight out of Babylon included not permitting defilement, especially idolatrous practices from there, to cling to them. This possibly was the reason for the imperative that may be rendered, “Do not be silenced [brought to a finish (thrown away [LXX])] in her guilt (injustice [LXX])].” The people were not to become sharers in the punishment for wrongs that would be meted out to Babylon. It would then be YHWH’s “time of vengeance,” bringing retribution on the Babylonians for the ruthless way they had treated them and their abominable idolatrous practices. There is a possibility that the imperative to flee included foreigners “in the midst of Babylon” so that they could thereby escape the punishment that would result from the guilt Babylon incurred by aggressive warring. (51:6 [28:6, LXX])
YHWH had permitted Babylon to be an agency to administer punishment. Therefore, Babylon is represented as a “golden cup in his hand.” The reference to a “golden cup” may serve to allude to the wealth and splendor of Babylon. From that cup, “all the earth,” or people from areas far beyond Chaldea, had been made to drink. The “wine” in that cup from which nations drank was the bitter potion of humiliating military conquest and devastation. Its effect on the nations was comparable to having been robbed of their senses or to making them mad from having become intoxicated (shaking them [LXX]). (51:7 [28:7, LXX])
The fall of Babylon would occur suddenly, and this fall would leave her completely broken, unable to recover her former position as the dominant power in the region. All that anyone could do would be to howl or wail over Babylon. YHWH is quoted as taunting any would-be healers of Babylon. “Take balm for her pain; possibly she may be healed.” The reality was that recovery would be impossible. (51:8 [28:8, LXX)
Supporters of Babylon from other nations are represented as saying that they would have healed Babylon but that this could not be done. Therefore, they would abandon Babylon, returning each “man” (or each person) to his own land. Her record of guilt that called for ”judgment” was so great that it reached the “heavens” (the perceived celestial dome) and was “lifted up to the clouds [stars (LXX)].” (51:9 [28:9, LXX])
In recognition of the retributive judgment on Babylon, God’s people would be prompted to acknowledge, “YHWH has brought forth righteousness [justice or vindication (plural in Hebrew)] for us.” After their return to Zion or Jerusalem, they could say to one another, “Come, and let us declare in Zion [or Jerusalem] the work of YHWH our God,” acknowledging him as the one who caused Babylon to fall and made it possible for them to return to their own land from the region of their exile. (51:10 [28:10, LXX])
The attacking warriors were directed to “polish” or “sharpen” the arrows (“ready the arrows” for use [LXX]), apparently to increase their penetrating capacity, and to “fill the shields,” possibly meaning “with a warrior for each shield.” The Septuagint says “fill the quivers,” and many modern translations also contain this rendering to indicate that the arrows were to fill the quivers. YHWH is identified as having “stirred up the spirit of the kings [king (LXX)] of the Medes,” arousing their desire to share in a campaign against Babylonia and the capital city Babylon. These “kings” may have included rulers over realms that were subject to the monarch of Media. All the rulers would serve YHWH’s purpose to destroy Babylon. According to the Septuagint, this would be an expression of “his wrath.” The time of the attack and conquest would be the time for the manifestation of the “vengeance of YHWH,” the “vengeance for his temple [his people (LXX)].” It was his temple in Jerusalem that the Babylonians had destroyed. (51:11 [28:11, LXX])
Raising a “signal against the walls of Babylon” could refer to hoisting a banner or battle flag around which the warriors would assemble to launch the assault. Making the “watch” strong could mean to reinforce it with additional warriors or to blockade the city so that no one could escape from there. Guards needed to be posted at strategic points. Another preparatory act for the attack was to ready an ambush. The Septuagint says, “Place quivers [for arrows]; rouse a guard; prepare weapons.” By means of the military force that would include Median warriors, YHWH would carry out his purpose and do what he had spoken regarding the residents of Babylon (“for he took in hand, and the Lord will do what he spoke against the residents of Babylon” [LXX]). (51:12 [28:12, LXX])
Babylon is being addressed as the one “dwelling by many [or great] waters” and as having “great treasures.” Built on both banks of the Euphrates River and with a system of canals, Babylon was abundantly supplied with water. The city became rich in treasures through successful military campaigns and the receipt of tribute from conquered peoples and nations. This circumstance would not continue, for the end for Babylon had come, the “cubit [or measure] of [her] unjust gain.” In their renderings, translators have variously interpreted the words about “unjust gain.” “The thread of your life is cut.” (NLT) “But now the time has come for you to die.” (CEV) “The time is come, the hour of your end.” (Tanakh [JPS, 1985 edition]) “Your end has come, your destiny is certain.” (REB) “You now meet your end, the finish of your pillaging.” (NJB) The Septuagint says, “Your end has truly come into your inward parts.” (51:13 [28:13, LXX])
“YHWH of hosts” (the God with hosts of angels in his service [the “Lord” (LXX)] swore “by his soul” (“by his arm” [LXX]), or solemnly declared by himself, “I will fill you with men [literally, “man” or earthling (a collective singular)] like locusts, and they will raise a shout over you.” These men would be warriors, numerous and destructive like locusts. The “shout” could be a battle cry or a celebratory shout in triumph. (51:14 [28:14, LXX])
The solemn declaration of YHWH regarding Babylon would unerringly be fulfilled because of who he is. He is the one who “made the earth by his power,” “established the arable land by his wisdom,” and “stretched out the heavens by his understanding” or stretched out the celestial dome like a tent over the land. No one can match his power, wisdom, and understanding. Therefore, no one can hinder or stop his purpose from being carried out. (51:15 [28:15, LXX]; see 10:12 for the same wording.)
YHWH’s “voice” probably denotes the sound of thunder, with the roar or rumbling of “waters in the heavens” referring to peals of thunder coming from the clouds. At the distant horizon, clouds may begin to appear. Seemingly for this reason, YHWH is represented as causing “vapors” or “clouds” (LXX) to rise “from the end of the earth” or the extremity of the land. According to the Septuagint, he “led the clouds from the end of the earth.” The making of “lightnings for the rain” is attributed to YHWH. This could mean that he causes lightning to appear while it is raining. YHWH is also represented as bringing forth “wind from his storehouses.” In the Septuagint, the reference is to his bringing forth “light,” possibly meaning “sheet lightning.” (51:16 [28:16, LXX]; see 10:13 for the same wording.)
The deities that people worshiped were unrealities and could do nothing. Therefore, those who revered them were foolish. This is the reason for referring to “every man” or all earthlings who worshiped nonexistent deities as stupid or unreasoning, not having knowledge. Every goldsmith or metal worker involved in the fashioning of images would be put to shame. This would be when the deities which the images represented would be exposed as worthless. The image was a “falsehood” or a delusion, for it represented a deity that did not exist, and the image itself was lifeless, having no breath in it. According to the Septuagint, “every goldsmith was put to shame by his carved things [or idols], for they [the goldsmiths] have cast lies; there is no breath in them [the images].” (51:17 [28:17, LXX]; see 10:14 for the same wording.)
Both the idols and the deities which they represented were “vanity,” emptiness, or worthlessness, for they could do absolutely nothing. The images were a work (works [LXX]) of delusion or mockery, for they were representations of gods and goddesses that did not exist. At the time of YHWH’s visitation to execute his judgment, the images and the deities they supposedly represented would perish. There would then cease to be any idolaters to revere them. (51:18 [28:18, LXX]; see 10:15 for the same wording.)
The “Portion” or “Share of Jacob” was not like the images that idolaters worshiped. Jacob here designates the people who descended from him, the Israelites. On the basis of the covenant that YHWH concluded with their ancestors at Mount Sinai, they were his people and had a relationship with him as their God. Therefore, he was their Portion or Share. In the case of the deities that idolaters revered, the lifeless images were the work of craftsmen. The God of the Israelites, however, was not fashioned by them. He himself was the one who had formed them into a nation and, in fact, had formed all things. Israel was the “tribe [or rod] of his inheritance,” or the people who belonged to him. He identified himself to them as bearing the name “YHWH of hosts,” their God with hosts of angels in his service to carry out his purpose. (51:19 [28:19, LXX]; see 10:16 for the same wording.)
The context is not specific enough to establish the instrument YHWH purposed to use as his “shatterer” or “club” and as his “implements” or “weapons of war” for smashing nations. With this instrument, YHWH determined to “destroy kingdoms.” Regarding the instrument he would use, the Septuagint says, “For [or by] me you scatter implements of war, and by you I will scatter nations, and from you I will remove [enemy] kings.” The reference could either be to the use YHWH made of King Nebuchadnezzar and his troops or to his use of Cyrus and his military force against Babylon and the land of Chaldea. A number of modern translations are more specific than is the Hebrew text and the Septuagint. “Babylonia, you were my hammer; I used you to pound nations and break kingdoms.” (CEV) “Babylonia, you are my hammer, my weapon of war. I used you to crush nations and kingdoms.” (TEV) “You [possibly Cyrus, whom God used to conquer Babylon (footnote)] are my battle-ax and sword.” (NLT) (51:20 [28:20, LXX]) The description of what YHWH resolved to do with his “shatterer” or “club” continues. “And with you I will smash [scatter (LXX)] a horse and its rider, and with you I will smash [scatter (LXX)] a chariot [chariots (LXX)] and the charioteer [charioteers (LXX)].” (51:21 [28:21, LXX]) “And with you I will smash [scatter] man [young man (LXX)] and woman [young woman and virgin (LXX)], and with you I will smash old man and youth, and with you I will smash [scatter (LXX)] young man [man (LXX)] and virgin [woman (LXX)].” (51:22 [28:22, LXX]) “And with you I will smash [scatter (LXX)] a shepherd and his flock, and with you I will smash [scatter (LXX)] a farmer and his team [of draft animals], and with you I will smash [scatter (LXX)] governors and prefects” or officials (commanders [LXX]. (51:23 [28:23, LXX])
YHWH declared that he would repay Babylon and the inhabitants of Chaldea “for all their evil [evils (LXX)]” or for all the injury they did “in Zion” or Jerusalem before the “eyes” of his people or in their sight. Babylonian warriors devastated the city, slaughtered many of the inhabitants, and took survivors as captives into exile. (51:24 [28:24, LXX])
The opening word for “see” or “look” directs attention to YHWH’s view of Babylon. He was against Babylon, a “destructive mountain [corrupting mountain (LXX).” As the dominant power in the region, Babylon, like a mountain, towered above subjected lands and nations. It was destructive (corrupting [LXX]) to “all the earth” like an erupting volcano, causing ruin and devastation with its military campaigns against peoples living far beyond the borders of Chaldea. YHWH purposed to stretch out his “hand” against Babylon and to “roll [it] down the crags” or tumble Babylon from its lofty position and make it a “burned-out mountain.” This could mean that the city would eventually be leveled and come to be a pile of burned ruins. (51:25 [28:25, LXX])
In time, Babylon would be transformed from a thriving city to desolate place from which no one would take a stone to serve as a cornerstone nor as part of a foundation. YHWH’s judgment was that, after it was reduced to waste areas, the site would remain in ruins for limitless time to come. (51:26 [28:26, LXX])
As in verse 12, raising a “signal” on the “earth” or “land” could refer to hoisting a banner or battle flag around which the warriors would assemble to prepare for the attack. Blowing a shofar (a ram’s-horn trumpet) apparently served to gather troops from “among the nations.” Warfare was regarded as a holy task that needed the support of deities. Therefore, the warriors from among the nations would be sanctified to engage in the campaign against Babylon. Troops for the campaign against Babylon were to be summoned from the realms of Ararat, Minni, and Ashkenaz (warriors from the regions in eastern Asia Minor that appear to have then been part of Media). The official to be appointed against Babylon may have been a scribe who enrolled the warriors. According to the Septuagint, “siege engines” were to be set up against Babylon. Horses were to be brought up like “bristling locusts” or as numerous as a locust swarm (“like a multitude of locusts” [LXX]). (51:27 [28:27, LXX])
The reference to sanctify “nations” against Babylon is repeated. (See verse 27.) Those sanctified to participate in the military campaign against Babylon included the “kings [or rulers] of Media [the king of the Medes and all the earth (LXX)],” its “governors” and all its “prefects” (or all the lesser officials), and “every land” (or all the warriors of every land) under the “dominion” of each of the officials. According to the Septuagint, the ones included were the “leaders” and “all the commanders” or generals of the “king of the Medes.” (51:28 [28:28, LXX])
The trembling of the “earth” or land and its writhing in pain could apply to the great devastation that would result from the invasion and conquest of the land of Chaldea and its capital Babylon. This development was certain to occur, for YHWH had purposed to make the “land of Babylon” a desolation without inhabitants. (51:29 [28:29, LXX]; see the Notes section regarding chapter 51.)
The description of the capture of Babylon is portrayed as if it had already happened. Babylon’s warriors “ceased to fight, remaining in their fortified places. Their strength “dried up” (“was shattered” [LXX]) or failed. Instead of being like valiant mighty men, they were weak or helpless like “women.” Dwellings in Babylon came to be in flames, and the bars that prevented access through the gates were broken. The wording fits the accounts in Xenophon’s Cyropaedia (VII, v, 7-33) and the Histories (I, 190, 191) of Herodotus about what happened on the night that Babylon fell. It was the time for a festival in the city, and the warriors who were not asleep or drunk were unprepared for battle. The gates had not been shut and so the condition of the bars was as if they had been broken. (51:30 [28:30, LXX])
Seemingly portraying what would occur when quarters of Babylon were being captured, the text indicates that one runner or courier would run to meet another runner or courier to relate the news, and one messenger would meet another messenger. Possibly the messengers from various parts of the city would be meeting near the palace complex. Their objective was to get the report to the king of Babylon that “his city” had been taken at the “extremity,” perhaps referring to the most distant section from the palace complex. (51:31 [28:31, LXX])
Seizure of the “fords,” or the places where the Euphrates could be crossed, may have served to block escape routes. In the Septuagint, the expression “at the end” or “extremity” (51:31) is linked to the phrase about the fords. (“At the end of his [the king’s] fords, they [Babylonian warriors] were captured.”) There is uncertainty about the meaning of the Hebrew word ’agám, usually meaning “pool.” This is because water cannot be burned. Possibly the reference is to “marshes,” particularly the tall reeds or rushes growing there. Vegetation in marshes could provide cover for people trying to flee. It may be for this reason that attacking warriors would burn marshes or the vegetation there. In this context and on the basis of Arabic, another suggested meaning for ’agám is “fort.” This explains why some translators have opted for such renderings as “bastions” (NJB), “guard-towers” (REB), and “fortresses.” (TEV) The wording in the Septuagint could be translated to indicate that “garrisons were burned in fire.” Babylonian warriors would be in panic, probably because the means of escape from the enemy force were blocked. The Septuagint says, “his [the king’s] men, the warriors, are coming out.” (51:32 [28:32, LXX])
The quoted declaration of “YHWH of hosts [the God with hosts of angels in his service], the God of Israel,” may be understood in two different ways. One significance would be that the “daughter of Babylon,” or Babylon itself (the “houses of the king of Babylon” [LXX]), is being likened to a threshing floor that is trampled down in preparation for the threshing of the grain at harvesttime. Within a short time, this “time of the harvest” for Babylon would come. Another meaning would be that Babylon is like the harvested grain about to be threshed. Both interpretations appear in the renderings of a number of modern translations. “Soon Babylon will be leveled and packed down like a threshing place at harvest time.” (CEV) “Babylon is like wheat on a threshing floor, about to be trampled. In just a little while her harvest will begin.” (NLT) “Soon the enemy will cut them down and trample them like grain on the threshing floor.” (TEV) The harvest represents the military campaign against Babylon. (51:33 [28:33, LXX]; see the Notes section.)
Zion or Jerusalem is personified and represented as relating what “Nebuchadrezzar [Nebuchadnezzar] the king of Babylon” had done. “He has devoured me and confounded me,” causing ruin and confusion through warfare. By seizing the treasures and depopulating the city, Nebuchadnezzar made Jerusalem an “empty vessel.” Like a “dragon” or a monster, the king of Babylon filled his “belly” with the “delights” of Jerusalem or with everything that was desirable and precious. The reference to being “rinsed out” could mean that everything Nebuchadnezzar did not want he discarded. This aspect has been interpretively rendered in a number of ways. “He gobbled down what he wanted and spit out the rest.” (CEV) “He took what he wanted and threw the rest away.” (TEV) “He has thrown us out of our own country.” (NLT) (51:34 [28:34, LXX]; see the Notes section.)
There would be an accounting for the blood that the Babylonian troops had spilled in aggressive warfare. Therefore, every “inhabitant of Zion” would say, The “violence done to me and to my flesh [be] upon Babylon.” “Jerusalem” is the parallel designation for “Zion,” and the expression of Jerusalem would be, “My blood [be] upon the inhabitants of Chaldea.” (51:35 [28:35, LXX])
YHWH promised to take up the case of Jerusalem or Zion (judge your opponent [LXX]), executing vengeance for his people upon Babylon for the hardship, oppression, and misery to which they had been subjected. His causing the “sea” of Babylon to dry up and making her “well” or fountain dry could refer to drying up all the sources of water and transforming the site with its ample supply of water in its canals and reservoirs to an arid place. In a judgment message against Babylon, Isaiah 21:1 contains the expression “wilderness of the sea.” Babylon was situated on the Euphrates River in the plain extending eastward to the Tigris. At flood stage, the two rivers formed what could be called a “sea,” and this may be the reason for the expression “wilderness of the sea.” Possibly the word “sea” here in the book of Jeremiah has a similar significance. (51:36 [28:36, LXX])
Babylon would become heaps of rubble. Jackals, animals that can survive in desolate regions, would have their lair in the ruins of the city. In its devastated state, Babylon would be a “horror” and a “hissing” or whistling, “without inhabitant.” Those passing by the ruins would be horrified or astonished when seeing the devastation. They would “hiss” in expression of scorn and shock or out of superstitious fear that the site had become the haunt of demons. The shorter text of the Septuagint indicates that Babylon would be destroyed and come to be without inhabitants. (51:37 [28:37, LXX])
The ones who would roar like lions and growl like lion cubs are not specifically identified. A number of modern translations, however, do so. “The Babylonians all roar like lions and growl like lion cubs.” (TEV) “The Babylonians roar and growl like young lions.” (CEV) “Her people [the people of Babylon] will roar together like strong lions. They will growl like lion cubs.” (NLT) This roaring or growling may be understood to be for prey or booty from military campaigns. (51:38 [28:38, LXX]) When the Babylonians were “inflamed” or hot, reveling in what they had attained as if heady from wine or, like lions hungering for prey, greedily wanting more spoils from warfare or tribute from conquered peoples and nations, YHWH would prepare a different kind of feast for them and make them drunk. They would have to drink the bitter potion of humiliating defeat and conquest. According to the Septuagint, the effect from this drinking would be to stupefy the Babylonians and plunge them into a sleep from which they would never awake. Based on the emendation of the Hebrew word meaning “exult,” the Hebrew text may be understood to indicate that they would “swoon away” and sleep a perpetual sleep. (51:39 [28:39, LXX])
YHWH would bring the Babylonians down to “slaughter like male lambs, like rams along with he-goats” (“kids” [LXX]). Both the masses and the prominent ones of the nations (like rams and he-goats) would perish. (51:40 [28:40, LXX])
“Sheshach” (Sheshak) is commonly considered to be a cryptogram for Babylon (Babel). This is according to a system called atbash, where the last letter of the Hebrew alphabet is substituted with the first, and the next to last letter is substituted with the second, and this is done with each letter of the alphabet. Accordingly, in the case of Sheshach (Sheshak), the beth has been substituted with the shin, and the lamed has been substituted with the kaph. In the Septuagint, however, there is no corresponding phrase about Sheshach (Sheshak). The fate of “Sheshach” or Babylon would give rise to astonishment. This is reflected in the exclamation, “How Sheshach has been captured, and the praise of all the earth seized! How Babylon [Babel] has become a horror among the nations!” Prior to the fall of Babylon to the Medo-Persian troops under the command of Cyrus and its decline in the centuries that followed, the city had been an impressive place with its strong fortifications, the famed Hanging Gardens, imposing temples, palaces and other structures, and a paved Processional Way lined with walls that were decorated with dragons, lions, and bulls. People from all the nations who saw Babylon must have been awed, and thus it was the “praise of all the earth.” In its desolated state, Babylon would give rise to horror or astonishment among all who saw the formerly impressive city in ruins. (51:41 [28:41, LXX])
The invading military force is likened to a sea that would flood Babylon, covering the city with the “sound,” roar, or great number of “its waves.” (51:42 [28:42, LXX])
Military invasion and conquest would transform the cities of Chaldea into a “horror,” causing people to be horrified or astonished when seeing the devastation. The region would become a waterless or parched land and an arid steppe (“and untrodden” [LXX]). No man would reside there (“in her” [Babylon], LXX), and no “son of man” (no earthling) would pass through the area (“rest up in her” [Babylon], LXX). (51:43 [28:43, LXX)
“Bel,” meaning “owner” or master, was a title initially applied to Enlil, the god of Nippur. In time, Merodach or Marduk, the chief god of Babylon, came to be called “Bel.” The Babylonians attributed their military triumphs to this deity. Their defeat would deliver into the hands of the victors everything the Babylonians had seized from conquered peoples and nations. Therefore, at the time YHWH would “visit” Bel or give his attention to him, he would be taking from his “mouth” everything that he swallowed or everything that the Babylonians believed they had gained with his help in their military campaigns. The swallowed things would have included the sacred vessels Babylonian king Nebuchadnezzar took from the temple in Jerusalem and which King Cyrus returned to the Israelite exiles when he permitted them to go back to their own land. (Ezra 1:7-11) People of formerly conquered nations would no longer stream to Bel, either as worshipers with their offerings or as acknowledging this deity as superior to their own gods and goddesses on account of having been defeated and subjugated by the Babylonians. This change would come about because the wall of Babylon would have fallen or the city would have been breached and captured. In the Septuagint, there is no mention of Bel. God is represented as saying, “And I will take vengeance upon Babylon and bring forth from her mouth what she swallowed, and by no means [literally, not, not] will the nations still gather to her.” (51:44 [28:44, LXX]; see the Notes section.)
The directive to the Israelite exiles, YHWH’s people, was to “get out of the midst” of Babylon. Each one of them was to make an escape for “his soul” or life from the “burning [or fierce] anger of YHWH.” A number of modern translations contain renderings that apply the words to a time before the capture of Babylon. “Get out of Babylon, my people, and run for your lives, before I strike the city in my anger!” (CEV) There is no indication, however, in the writings of first-century Jewish historian Josephus that suggests any efforts on the part of Israelite exiles to escape from Babylon before the city fell, and the book of Daniel from a much earlier time also contains no hint about anyone fleeing from the city at that time. Therefore, it appears preferable to consider the imperative to leave Babylon as applying after the capture of the city. The seeming urgency of the command to depart suggests that the favorable time for leaving would not last long. There is some evidence to this effect in developments after the reign of King Cyrus ended about three years after he allowed Israelite exiles to return to their own land. Josephus, referred to a document from the successor of Cyrus, his son Cambyses, prohibiting the Jews from rebuilding the temple in Jerusalem. (Antiquities, XI, iv, 6) This may well have contributed to less favorable circumstances for Israelite exiles who had remained in Babylon and had not availed themselves of the opportunity to leave as persons with the official support of Cyrus. It is most unlikely that anyone wanting to return to Jerusalem or to the former territory of the kingdom of Judah would have had the favorable view and support of Cambyses. Even after the fall of Babylon, the fierce anger of YHWH continued toward Babylon, for the foretold devastation did not take place until much later. (51:45; see the Notes section.)
If the words of verses 45 and 46 are considered to apply prophetically after the fall of Babylon to the Medo-Persian troops under the command of Cyrus, the phrase “lest your heart grow faint and be fearful at a report [or rumor] being heard in the land” could be understood to a change in circumstances for the Israelite exiles still living there. News about the ban on rebuilding the temple in Jerusalem and troubles in the empire of Medo-Persia may well have caused any Israelite who may have wanted to depart from Babylon to be “faint,” weak, or timid at heart or in his inmost self and to be restrained by fear to leave. Regarding reports or rumors, the text continues, “And [there] will come in one year the report” and then in another year “the report, and violence in the land and ruler against ruler.” Cyrus and his son Cambyses continued to engage in military campaigns, and rebellions occurred in the realm. These developments must have given rise to troubling reports and do fit the words about “violence in the land,” with “ruler” being “against ruler.” (51:46; see the Notes section.)
According to the word of YHWH, “days” or the time would be coming when he would “visit” or give attention to the “images of Babylon” or the nonexistent deities that these idols represented. The expression “look” focuses on this development, a development that would expose the images as worthless, for the nonexistent deities could provide no help for the people of Babylon. All the land that came under the dominion of the capital Babylon would become ashamed on account of military invasion and conquest, and the slain would fall in the midst of the city. (51:47)
There would be universal rejoicing (rejoicing of “heavens and earth”) over Babylon, for destroyers would be coming “from the north” against Babylon to execute retributive justice. (51:48; see the comments on 50:41.) Babylonian troops had not just slain people of Israel but also had been responsible for causing the slain to fall in “all the earth” or in regions far beyond the borders of Babylonia. (51:49 [28:49, LXX]; see the Notes section.)
The Israelites who had escaped from the “sword” that the Babylonian warriors wielded should “go,” departing from Babylon and not stand still (as if yearning to return to the advantages life in Babylon had to offer). From a great distance away from their own land, the Israelites were to remember YHWH, reminding themselves of their relationship to him as his people. Jerusalem, YHWH’s representative place of dwelling because his temple had been located there, was to come up into their “heart,” being the focus of their desire to be at his rebuilt temple to worship him. (51:50 [28:50, LXX])
Regarding developments involving the Babylonian troops under the command of King Nebuchadnezzar, God’s people are represented as saying, “We have been put to shame, for we have heard reproach [from the Babylonian warriors (against us [LXX])]. Dishonor has covered our faces, for aliens [foreign warriors] have come into the [our (LXX)] holy places of YHWH’s house [into the house of the Lord (LXX)]” or temple. Humiliation came to the people in the form of siege and devastation, and the Babylonian warriors trampled in and destroyed the temple precincts. (51:51 [28:51, LXX])
“Therefore (in view of what the Babylonian troops had done), YHWH declared that “days” or the time would be coming when he would “visit,” turn his attention to, or execute judgment against the images of Babylon (the representations of nonexistent deities that the Babylonians worshiped). At that time, throughout all the land of Babylon or throughout Babylonia, those pierced or wounded in warfare would groan (“wounded ones will fall” [LXX]). To focus attention on these developments, the message is introduced with the Hebrew word for “look.” (51:52 [28:52, LXX])
There would be no escape for Babylon from the judgment YHWH purposed for the city and its inhabitants. Although Babylon occupied a lofty position that appeared out of reach for conquest, as if she had ascended up “to the heavens [heaven (LXX)]” and fortified her “strong height,” destroyers would come against her from YHWH, for he had determined that this would take place. (51:53 [28:53, LXX]) As if Babylon had already been overthrown, the text continues, “Listen! An outcry from Babylon, and a great shattering [or crash] in the land of the Chaldeans.” The people of Babylon would cry out on account of humiliating defeat, conquest, and the associated misery and suffering. Devastation would be seen throughout Babylonia. (51:54 [28:54, LXX])
The act of laying Babylon waste and silencing her “great” or mighty “voice” or “sound” is attributed to YHWH. This great voice or loud sound could designate the noise or din from the city’s sizable population, especially at times when the people would be honoring their deities with festivals and processions. The Septuagint rendering is specific in describing the “great voice” or loud sound as the resounding or roaring like that of “many waters.” A number of modern translations convey the same basic significance. “For the LORD is ravaging Babylon; He will put an end to her great din, whose roar is like waves of mighty waters, whose tumultuous noise resounds.” (Tanakh [JPS, 1985 edition]) “Yes, Yahweh is laying Babylon waste and silencing her monstrous din, whose waves used to roar like the ocean and their tumultuous voices rang out.” (NJB) In the Hebrew text, the connection of the concluding part of the verse to the “great voice” is not readily apparent and could be literally translated, “and their waves roar like many waters; the din of their voice is given out [or resounds].” The absence of a definite link to the “great voice” has resulted in interpretive renderings that describe the troops coming against Babylon as roaring waves like those of “many waters.” “The LORD will destroy Babylon; he will silence her noisy din. Waves of enemies will rage like great waters; the roar of their voices will resound.” (NIV) “For the LORD is destroying Babylon. He will silence her loud voice. Waves of enemies pound against her; the noise of battle rings through the city.” (NLT) “I [the LORD] am destroying Babylon and putting it to silence. The armies rush in like roaring waves and attack with noisy shouts.” (TEV) “The shouts of the enemy, like crashing ocean waves, will drown out Babylon’s cries as I [the LORD] level the city.” (CEV) According to the Septuagint, the Lord destroyed the “voice” of Babylon. (51:55 [28:55, LXX])
A “destroyer” (“misery” or “hardship” [LXX]) would be coming upon Babylon. Warriors of Babylon would be captured and their bows broken (“their bow was terrified” [LXX], unable to function as if paralyzed by fear). Defeat was certain, for there was no possibility that the Babylonians could mount an effective defense against the enemy. YHWH had purposed that this would happen. In his role as a “God of recompense,” YHWH would for a certainty repay Babylon for what her troops had done to his people, their land, and the temple in Jerusalem. (51:56 [28:56, LXX])
The “King,” whose name is “YHWH of hosts” (the God with hosts of angels in his service [the “Lord Almighty” (LXX)] determined that he would make Babylon’s princes, sages, governors, prefects (officials of lower rank), and “mighty men” or warriors drunk. They would be made to drink the bitter potion of humiliating defeat. Their state of slumber from being drunk would not be one from which they would wake up. It would be a sleep of death that would last for limitless time to come. (51:57 [28:57, LXX]; see the Notes section.)
“YHWH of hosts” (the God with hosts of angels in his service [the “Lord” (LXX)] purposed that the “broad wall of Babylon” (or, according to another manuscript reading, the “walls of broad Babylon”) would be leveled to the ground (literally, “to strip, will be stripped” [“to lay bare, will be laid bare”]), and the “high gates” of the city would be burned. This would mean that people who had been conscripted to work on building projects would have labored “for nothing,” and “nations” (people from nations that the Babylonians had subjugated had exhausted themselves “only for fire” or just to have the results from their wearying toil burned up. The Septuagint rendering differs significantly. It says that people “will not exhaust themselves for nothing” and that “nations in authority will fail.” (51:58 [28:58, LXX]; see the Notes section regarding the “wall” of Babylon.)
“Seraiah the son of Neriah the son of Mahseiah” was the brother of Jeremiah’s scribal secretary Baruch and served as the “quartermaster” (literally, “prince of the resting place”) for King Zedekiah. This could mean that Seraiah was responsible for the accommodations of the king when he was away from his palace in Jerusalem. Other renderings for the Hebrew designation “prince of the resting place” are “staff officer” (NIV, NLT), “lord chamberlain” (NJB), and “personal attendant” (TEV). The Septuagint uses the expression “ruler of gifts,” which could mean that Seraiah was in charge of royal treasures. In the fourth year of the reign of “Zedekiah the king of Judah” (about 7 or 8 years before the destruction of Jerusalem), Jeremiah had a command or directive for Seraiah who, as part of a delegation “with” King Zedekiah, was about to leave Jerusalem for Babylon. Possibly King Nebuchadnezzar had summoned Zedekiah. The Septuagint rendering indicates that Seraiah was sent “from” (pará) Zedekiah (Sedekias), suggesting that Seraiah had been commissioned by him to go to Babylon. In the Vulgate, however, the meaning is “with” (cum) Zedekiah. (51:59 [28:59, LXX])
On one scroll, Jeremiah wrote about “all the evil” or calamity that “would come upon Babylon.” This could mean that he personally wrote all the words that were directed against Babylon (in what are now the words in chapters 50 and 51 of the book of Jeremiah). At other times, Jeremiah had Baruch the brother of Seraiah do the actual writing. Possibly, in this case, Jeremiah did the writing by dictating the words to Seraiah. It may also be that another copy was made, for the scroll was later tossed into the Euphrates River. (51:60 [28:60, LXX])
Jeremiah told Seraiah that, upon his arrival in Babylon, he should “see” that he read aloud (literally, “see and read”) “all these words” that had been written. (51:61 [28:61, LXX]) Probably before starting to read, Seraiah was to say, “O YHWH [Lord, Lord (LXX)], you have spoken concerning this place that you will cut it off [destroy it], so that no one may be residing in it, neither man nor beast [domestic animal],” but that it may be ruins for all time to come. (51:62 [28:62, LXX]) Upon finishing the reading, Seraiah was to tie a rock to the scroll that he would have rolled up and then cast it into the Euphrates River. (51:63 [28:63, LXX]) Regarding this symbolic act, he was to say, “Thus will Babylon sink and rise no more because of [literally, from the face of] the evil [calamity or disaster] that I [YHWH] am bringing upon her, and they will weary themselves.” In the Septuagint, the words, “and they will weary themselves,” are omitted, and numerous modern translations have not included them in their renderings. Possibly these words indicate that the Babylonians would exhaust themselves in a vain attempt to defend the city or that all the wearying toil involved in building Babylon would be for nothing. In the Hebrew text, this section concludes with the words, “Thus far [are] the words of Jeremiah,” possibly meaning all the words in the scroll from which Seraiah read. (51:64 [28:64, LXX]; see the Notes section.)
Notes
As in chapter 50 and also in chapter 51, the references to the complete desolation of Babylon do not apply to the fall of the city to the troops under the command of Cyrus. The prophecy was fulfilled centuries later.
In verse 33 of chapter 28, the Septuagint rendering “houses” appears to have arisen when the translator read the Hebrew word for “daughter” as the plural “houses” and then concluded that these houses were those of the king.
The Septuagint, in verse 34 of chapter 28, says that King Nabouchodonosor (Nebuchadnezzar) devoured, apportioned or divided, and seized Sion (Zion or Jerusalem), a “small vessel.” According to another reading, the reference is not to a “vessel” (skeuos) but to “darkness” (skótos), and the phrase could be rendered, “Fine darkness has seized me.”
In verse 35 of chapter 28 of the Septuagint wording, the meaning depends on whether the Greek word is exosén (“he has driven out”) or exosán (“they have driven out”) and the relationship to the text that follows. If the meaning is “they have driven out,” the initial sentence may be rendered, “My troubles and my miseries have driven me out into Babylon.” When the word is exosén and regarded as ending the sentence in verse 34, the opening phrase of verse 35 would be, “My troubles and my miseries [come] into Babylon.”
The Septuagint, in verse 44 of chapter 28, does not include a reference to the wall of Babylon, and the text in verses 45 to 48 and the initial part of verse 49 is also missing. This deletion is often attributed to scribal error.
If the words of verses 46 apply prophetically after the fall of Babylon, the following excerpts from the extensive inscription of Darius I (Darius the Great) on a cliff at Mount Behistun may be regarded as providing background information. These excerpts are quoted from the English translation of L.W. King and R. C. Thompson.
“King Darius says: The following is what was done by me after I became king. A son of Cyrus [Kûruš], named Cambyses [Kabûjiya], one of our dynasty, was king here before me. That Cambyses had a brother, Smerdis [Bardiya] by name, of the same mother and the same father as Cambyses. Afterwards, Cambyses slew this Smerdis. When Cambyses slew Smerdis, it was not known unto the people that Smerdis was slain. Thereupon Cambyses went to Egypt. When Cambyses had departed into Egypt, the people became hostile, and the lie multiplied in the land, even in Persia and Media, and in the other provinces. … Afterwards, there was a certain man, a Magian [maguš], Gaumâta by name, who raised a rebellion in Paishiyauvada, in a mountain called Arakadriš. On the fourteenth day of the month Viyaxana [11 March 522 BCE] did he rebel. He lied to the people, saying: ‘I am Smerdis, the son of Cyrus, the brother of Cambyses.’ Then were all the people in revolt, and from Cambyses they went over unto him, both Persia and Media, and the other provinces. He seized the kingdom; on the ninth day of the month Garmapada [1 July 522 BCE] he seized the kingdom. Afterwards, Cambyses died of natural causes. … The kingdom of which Gaumâta, the Magian, dispossessed Cambyses, had always belonged to our dynasty. After that Gaumâta, the Magian, had dispossessed Cambyses of Persia and Media, and of the other provinces, he did according to his will. He became king.
“There was no man, either Persian or Mede or of our own dynasty, who took the kingdom from Gaumâta, the Magian. The people feared him exceedingly, for he slew many who had known the real Smerdis. For this reason did he slay them, ‘that they may not know that I am not Smerdis, the son of Cyrus.’ There was none who dared to act against Gaumâta, the Magian, until I came. … On the tenth day of the month Bâgayâdiš [29 September 522 BCE] I, with a few men, slew that Gaumâta, the Magian, and the chief men who were his followers. At the stronghold called Sikayauvatiš, in the district called Nisaia in Media, I slew him; I dispossessed him of the kingdom. …
“After I had slain Gaumâta, the Magian, a certain man named ššina, the son of Upadarma, raised a rebellion in Elam, and he spoke thus unto the people of Elam: ‘I am king in Elam.’ Thereupon the people of Elam became rebellious, and they went over unto that ššina: he became king in Elam. And a certain Babylonian named Nidintu-Bêl, the son of Kîn-Zêr, raised a rebellion in Babylon: he lied to the people, saying: ‘I am Nebuchadnezzar, the son of Nabonidus.’ Then did all the province of Babylonia go over to Nidintu-Bêl, and Babylonia rose in rebellion. He seized on the kingdom of Babylonia.”
After King Darius sent to Elam, ššina was brought to him in fetters, and he killed him. The inscription of Darius continues: “Then I marched against that Nidintu-Bêl, who called himself Nebuchadnezzar. The army of Nidintu-Bêl held the Tigris; there it took its stand, and on account of the waters [the river] was unfordable. Thereupon I supported my army on [inflated] skins, others I made dromedary-borne, for the rest I brought horses. …Then did I utterly overthrow that host of Nidintu-Bêl. On the twenty-sixth day of the month Âçiyâdiya [13 December 522 BCE] we joined battle. … After that I marched against Babylon. But before I reached Babylon, that Nidintu-Bêl, who called himself Nebuchadnezzar, came with a host and offered battle at a city called Zâzâna, on the Euphrates.” I did utterly “overthrow the host of Nidintu-Bêl. The enemy fled into the water; the water carried them away.”
In verse 49 of chapter 28, the shorter text of the Septuagint is, “And in Babylon all the wounded ones of the earth [or land] will fall.”
The Septuagint does not include the reference to a perpetual sleep. (28:57)
Babylon was an impressive city. The Greek geographer Strabo (Geography, xvi 1.5), who lived much of his life in the first century BCE, wrote that the wall (51:58) was fifty cubits (75 feet [based on a cubit of 18 inches]; nearly 23 meters) high and that the roadway on top was wide enough for a chariot drawn by four horses to comfortably pass another chariot like it.
In verse 64 of chapter 28, the Septuagint rendering ends with the words, “the Chaldeans whom I am bringing upon her [Babylon].” There is no corresponding wording for the additional phrases of the Hebrew text.
Zedekiah, the last monarch of the kingdom of Judah, was 21 years of age at the time he began to rule. His original name was Mattaniah, but King Nebuchadnezzar changed it to Zedekiah when he made him vassal king and took his nephew King Jehoiachin the son of Jehoiakim into exile. (2 Kings 24:17) Zedekiah was the son of King Josiah by his wife “Hamutal [Amitaal, Hamital (LXX)] the daughter of Jeremiah of Libnah [Lobena (LXX)].” The city of Libnah has been linked to a site about five miles (c. 8 kilometers) north of Lachish. (52:1; 2 Kings 24:18; see the Notes section.)
Like his brother Jehoiakim, Zedekiah did what was “evil in the eyes of YHWH.” His “evil” actions included disregarding the word of YHWH that was made known to him through the prophet Jeremiah and violating the oath that he had taken in the name of YHWH to be loyal to Nebuchadnezzar as a vassal king. (52:2; see 2 Kings 24:19; 2 Chronicles 36:12, 13; Ezekiel 17:12-15 and the Notes section.)
The people of Jerusalem and in the entire realm of the kingdom of Judah incurred YHWH’s anger on account of their unfaithfulness to him. Therefore, “he cast them out from before his face [or his presence],” letting those who survived the Babylonian military campaign against them be taken into exile. Punitive action came after Zedekiah rebelled against Nebuchadnezzar, the “king of Babylon.” Rebellion included violation of the oath he had taken in the name of YHWH to be a loyal vassal king and his refusal to pay the required tribute. (52:3; 2 Kings 24:20)
It was in the ninth year of Zedekiah’s reign, on the tenth day of the tenth month (mid-December to mid-January) that “Nebuchadnezzar the king of Babylon” with his entire military force came against Jerusalem. The warriors encamped against the city and built a “siege wall” all around it (“erected siege-towers against it on every side” [REB], “built ramps up to the city walls” [CEV], “built siege works all around it” [NIV], “threw up earthworks round it” [NJB]). Josephus, the first-century Jewish historian, described the siege of Jerusalem as follows: “The king of Babylon … erected towers upon great banks of earth and from them repelled those who stood upon the walls; he also made a great number of such banks round about the whole city, the height of which was equal to those walls.” (Antiquities, X, viii, 1) There is no general agreement about the exact date the siege began. One view that has gained a measure of acceptance is January 588 BCE. (52:4; 2 Kings 25:1; Jeremiah 39:1) Later, an Egyptian military force came to the aid of the kingdom of Judah. When the Babylonians heard about the army of Pharaoh, they lifted the siege against Jerusalem and withdrew from the city to confront the Egyptian warriors. (37:5) The Egyptians were unsuccessful in stopping King Nebuchadnezzar’s troops from continuing their campaign against Jerusalem. The siege of the city resumed and continued until the eleventh year of King Zedekiah’s reign. (52:5; 2 Kings 25:2; Jeremiah 39:2)
On the ninth day of the fourth month (mid-June to mid-July), famine inside Jerusalem became severe because the “bread” or food supply “for the people of the land” (or for the general population in Jerusalem) was completely exhausted. (52:6; 2 Kings 25:3)
When Jerusalem was breached, “all the men of war” (the defenders of the city with King Zedekiah) fled, leaving the city by night, by way of the garden of the king, through the gate between the two walls, and headed toward the Arabah (the arid section of the Jordan Valley north of the Dead Sea). The “garden of the king” probably was located in the southeastern part of Jerusalem, possibly near the Fountain Gate. One of the two walls likely was built during the reign of Hezekiah when the Assyrians threatened to conquer Jerusalem. (2 Chronicles 32:2-5) It is uncertain whether the warriors and those with them departed through the Fountain Gate. The “gate between the two walls” could have been another gate, one that provided a secret passage for escape. Although the Chaldeans were all around Jerusalem, the warriors and those with them succeeded in getting out of the city. Regarding this, Josephus (Antiquities, X, viii, 2) wrote that, when Zedekiah became aware that the generals of the enemy had “entered into the temple,” he “took his wives and his children, and his captains and friends, and with them fled out of the city.” (52:7; compare Kings 25:4 and Jeremiah 39:4.)
The Chaldean military pursued those who had fled, overtaking Zedekiah “in the plains of Jericho” (the arid region south of Jericho). “All his army” [the troop with Zedekiah] “was scattered from him.” (“All his servants were scattered from him.” [LXX]) According to Josephus (Antiquities, X, viii, 2), persons who had deserted to the Chaldeans were the ones who informed them about the flight of Zedekiah. (57:8; 2 Kings 25:5; Jeremiah 39:5)
After being captured, Zedekiah was taken to King Nebuchadnezzar at “Riblah in the land of Hamath” (“Deblatha” [LXX], apparently a name resulting from a misreading of daleth [D] for resh [R]). The city lay a considerable distance north of the former territory of the kingdom of Israel and has been identified with ruins near Ribleh on the east bank of the Orontes River. It was at Riblah that King Nebuchadnezzar pronounced judgments against Zedekiah. (57:9; 2 Kings 25:6; Jeremiah 39:5) He killed the sons of King Zedekiah, probably directing that they be slain, before the eyes of the Judean king. These sons would have been young children, for Zedekiah was then only about 32 years old. (2 Kings 24:18) King Nebuchadnezzar also slew (or commanded to be killed) “all the princes [or nobles] of Judah.” (52:10; 2 Kings 25:7; Jeremiah 39:6) After witnessing the gruesome slaughter of his sons, Zedekiah was blinded. Then, subsequent to being bound with copper or bronze fetters or chains, he was taken to Babylon. There he remained in a house of imprisonment “until the day of his death.” According to the Septuagint, he was confined in the “mill house,” suggesting that he was subjected to compulsory labor. (52:11; 2 Kings 25:7; Jeremiah 39:7)
On the “tenth day” of the “fifth month” (mid-July to mid-August) in the “nineteenth year of King Nebuchadrezzar [Nebuchadnezzar], king of Babylon, Nebuzaradan the captain of the guard” (more literally, “chief of the slaughterers”) “came into Jerusalem.” As a man who “stood before the face” or person of the King of Babylon, Nebuzaradan was an official in his service. According to 2 Kings 25:8, he came to Jerusalem on the “seventh day of the month.” Possibly Nebuzaradan arrived at Jerusalem on the seventh day and began to oversee operations from a location outside the city and then entered it on the tenth day of the month. In verse 29 of this chapter, the reference is to the “eighteenth year of Nebuchadrezzar” (Nebuchadnezzar). Therefore, it may be that the “nineteenth year” included the accession year, whereas the “eighteenth year” did not. The Septuagint does not mention the “nineteenth year.” (52:12)
Nebuzaradan oversaw the burning of the “house of YHWH” or the temple, the “house” or palace of the king, and “all the houses of Jerusalem [of the city (LXX)].” None of the “great” or significant houses in the city escaped the flames. (52:13; 2 Kings 25:9; Jeremiah 39:8). The Chaldean warriors who were with Nebuzaradan “the captain of the guard” also broke down the “walls of Jerusalem.” (52:14; 2 Kings 25:10; Jeremiah 39:8)
“Nebuzaradan the captain of the guard” took some of the poor or lowly ones of the people and others of the surviving remnant of the people in Jerusalem as captives to Babylon. The ones who had deserted to the Chaldeans were also taken to Babylon along with master craftsmen. (52:15; compare 2 Kings 25:11 and Jeremiah 39:9 and see the Notes section.) Nebuzaradan, however, did not take the poor who had nothing, leaving them in the land to labor as vinedressers and tillers of the ground. According to Josephus (Antiquities, X, ix, 1), those who cultivated the ground were also to “pay an appointed tribute to the king.” (52:16; 2 Kings 25:12; Jeremiah 39:10)
To facilitate transporting large copper or bronze objects to Babylon, the victorious Chaldeans broke them to pieces. They did so with the “pillars” or columns (the large copper or bronze columns, Jachin and Boaz, at the entrance of the temple [1 Kings 7:15-22]), the “sea” (the large copper or bronze basin that contained water used for cleansing [1 Kings 7:23-26]), the “stands” ([bases (LXX), mechonoth, a transliteration of the Hebrew word in 4 Kings 25:13, LXX], the ten movable copper or bronze stands on each of which a copper or bronze basin was originally positioned [1 Kings 17:27-38] but which basins were removed during the reign of King Ahaz [2 Kings 16:17]). This fulfilled the word of YHWH that Jeremiah made known earlier. (52:17; 2 Kings 25:13; also see Jeremiah 27:19-22 and the Notes section.) The Chaldeans also took the smaller copper or bronze objects that the priests and Levites used when carrying out their sacred duties. These objects included “pots” for cooking meat that had been offered in sacrifice and also for carrying ashes taken away from the altar (Exodus 27:3; 1 Samuel 2:12-14), “shovels” (iamin, a transliteration of the Hebrew word in 4 Kings 25:14 [LXX]) for removing ashes from the altar, “trimmers” (perhaps scissorlike instruments for trimming lampwicks), “bowls” used for splashing blood on the altar (Exodus 24:6; Leviticus 1:5, 11), and “cups” (“censers” in 4 Kings 25:14 [LXX]) that could be used as containers for small amounts of a specific substance (Numbers 4:7; 7:86 [the ones for incense were made of gold, not copper]). The items mentioned in the Septuagint are the “rim,” the “bowls,” and the “meat hooks” or “forks,” but “pots,” iamin, “bowls,” and “censers” in the parallel text of 4 Kings 25:14. Exodus 27:3 in the Septuagint refers to the “rim” of the altar of burnt offering, and possibly this is the meaning here in the Jeremiah passage. (52:18; 2 Kings 25:14)
Nebuzaradan the captain of the guard took away gold and silver objects, to be transported to Babylon. These included small bowls (saphphoth, a transliteration of the Hebrew word [LXX]), censers (masmaroth [LXX], possibly a transliteration of the Hebrew word [verse 18] for “trimmers”), bowls (oil flasks or vessels for pouring oil into lamps [LXX]), pots (omitted in LXX), lampstands, cups (censers [LXX]), and libation bowls (cups [LXX]). In the parallel passage of 4 Kings 25:15, the Septuagint only includes “fire pans” or censers and gold and silver bowls. (52:19)
The “two pillars” (Jachin and Boaz), the sea, and the twelve bulls on which the sea had originally rested, and the “stands” were all of copper or bronze and originally were made at the direction of King Solomon for the “house” or temple of YHWH. So great was the amount of copper or bronze from these objects that it could not be weighed. Years earlier, during the reign of Ahaz, the “sea” (the large basin that contained water used for cleansing) had been removed from the supporting twelve bulls and set on a stone pavement. (2 Kings 16:17) Possibly at that time the bulls were stored in a location from which the Chaldeans looted them. (52:20; also see the Notes section and verse 17 regarding the “stands.”)
Each one of the two pillars (Jachin and Boaz) was 18 cubits high (c. 27 feet; c. 8.2 meters). (1 Kings 7:15; 2 Kings 25:17 [3 Kings 7:3; 4 Kings 25:17 (LXX)] With a circumference of about 12 cubits (c. 18 feet; nearly 5.5 meters [14 cubits (3 Kings 7:3, LXX)]), the diameter would have been about six feet (c. 1.8 meters). The pillars were hollow, with a thickness of four “fingers” or about three inches (over 7.5 centimeters). According to the Septuagint, the height was 35 cubits, and this is also the number found in the Hebrew text of 2 Chronicles 3:15. Perhaps the figure of 35 cubits represents the approximate combined height of the pillars. (52:21)
There is a question about the five-cubit (c. 7.5-foot; c. 2.3-meter) height of the copper or bronze capital on the top of each pillar. (1 Kings 7:16; 3 Kings 7:4 [LXX]) According to 2 Kings 25:17, the height was three cubits (c. 4.5 feet [c. 1.4 meters]). One possible explanation for the difference is that the three-cubit height excluded certain decorative elements on the capital. One of the decorative features was a network that included two rows of 100 copper or bronze pomegranates. The lily work itself was four cubits (c. 6 feet; c. 1.8 meters) high. According to the Septuagint, there were eight pomegranates for every cubit (c. 18 inches; c. 45.6 centimeters) over a distance of 12 cubits (c. 18 feet; nearly 5.5 meters) (1 Kings 7:17-20) Apparently the measurement of 12 cubits is approximate, as the four remaining pomegranates are not accounted for. (52:22) It appears that only 96 pomegranates were visible in each row, and four were obscured from sight. (52:23)
Nebuzaradan the “captain of the guard” took from those who had served at the temple the chief priest Seraiah, the “second” or associate priest Zephaniah, and the “three keepers of the threshold” (priests who were responsible for guarding the entrances to the temple and granting or denying access to various parts of the temple precincts). (52:24; see the comments on 21:1 and 37:3 regarding Zephaniah.) Others whom Nebuzaradan took from Jerusalem were a “eunuch” or a high official with oversight of the “men of war” or the military, “seven men” (“five men” [2 Kings 25:19]) from among those “seeing the face of the king” (men who had close personal contact with the monarch), the “scribe of the prince [or commander] of the army who conscripted the people of the land” (the scribe who was in charge of conscripting men from the general population for military service and personally worked for the “prince” or head of the troops), and “sixty men [common men with no official position] of the people of the land who were found in the midst of the city.” (52:25) Nebuzaradan, the captain of the guard, then brought all of these captives to Nebuchadnezzar the king of Babylon who was then at Riblah (Deblatha [LXX], apparently a name resulting from a misreading of daleth [D] for resh [R]), many miles to the north of the former ten-tribe kingdom of Israel. (52:26; 2 Kings 25:20) There at Riblah (Deblatha [LXX]) in the land of Hamath (Hemath [LXX]), the king of Babylon struck and killed everyone of the men. This may mean that he commanded that they be severely beaten and then directed that they be put to death. Jehozadak, the son of the chief priest Seraiah, escaped this fate, and the high-priestly line was preserved. Ezra, a priest and skilled scribe and able teacher, was one of the prominent descendants of Seraiah. With the destruction of Jerusalem, the execution of captives, and the taking of surviving captives to Babylon, it could be said that “Judah was taken into exile from its land.” (52:27; 2 Kings 25:21; 1 Chronicles 6:14, 15; Ezra 3:2; 7:1-6, 10; Nehemiah 12:26; see the Notes section.)
In the seventh year of his reign, Nebuchadrezzar (Nebuchadnezzar) took “3,023 Judeans” into exile. A cuneiform inscription (British Museum 21946) refers to the military campaign in that year. “The seventh year [of Nebuchadnezzar’s reign]: In the month Kislev [mid-November to mid-December] the king of Akkad mustered his army and marched to Hattu. He encamped against the city of Judah [Jerusalem] and on the second day of the month Adar [mid-February to mid-March] he captured the city and seized the king [Jehoiachin].” The commonly accepted date for this campaign against Jerusalem is 597 BCE. According to 2 Kings 24:12, it was the “eighth year” and is probably to be understood as including the accession year. Also the account in 2 Kings 24:14-16 contains much larger numbers for those taken into exile (groups of 10,000, 7,000, and 1,000 captives). Possibly the much smaller number in the book of Jeremiah represents the most prominent or high ranking men or only the heads of households. (52:28; see the Notes section.)
In the eighteenth year of Nebuchadrezzar (Nebuchadnezzar) or his nineteenth year (if his accession year is counted [2 Kings 25:8]), “832 souls” or persons were taken from Jerusalem into exile. The low number of captives (perhaps only the heads of households) suggests that many of the people in Jerusalem were slaughtered or perished from famine and infectious disease during the siege of the city. The generally accepted date is 587/586 BCE. (52:29)
“In the twenty-third year of Nebuchadrezzar” (Nebuchadnezzar), Nebuzaradan the captain of the guard” took 745 Judeans into exile. These Judeans likely were those who had fled to others lands that the Babylonians conquered after the fall of Jerusalem and may only have included heads of households. The Jewish historian Josephus (Antiquities, X, ix, 7) does refer to military campaigns against other nations. “In the fifth year after the destruction of Jerusalem, which was the twenty-third of the reign of Nebuchadnezzar, he made an expedition against Celesyria; and when he had possessed himself of it, he made war against the Ammonites and Moabites; and when he had brought all those nations under subjection, he fell upon Egypt, in order to overthrow it.” According to the commonly accepted chronology, this was in 582 BCE. (52:30)
In what is thought to have been his accession year, Evil-Merodach (Amel-Marduk, Amil-Marduk, or Awil-Marduk) took favorable action toward Jehoiachin who was then in the thirty-seventh year of his exile in Babylon or what is usually considered to have been the year 561/560 BCE. It was the twenty-seventh day (twenty-fourth day [LXX]) in the twelfth month (mid-February to mid-March). Both the Hebrew text and the Septuagint rendering of 2 Kings 25:27 (4 Kings 25:27, LXX) are in agreement that it was the twenty-seventh day. The account in 2 Kings and the Septuagint text of the Jeremiah passage indicate that it was in the year that Evil-Merodach (Oulaimaradach [LXX]) began to reign. He “lifted up the head of Jehoiachin the king of Judah and brought him out of the house of imprisonment.” In this context, the expression “lifted up the head of Jehoiachin” may be understood to mean granted pardon to him, ending the period of his confinement. (52:31)
Evil-Merodach spoke “good things” to Jehoiachin. These “good things” may have been expressions of favor or friendship. According to Josephus (Antiquities, X, xi, 2), Evil-Merodach immediately set Jehoiachin (Jeconiah) free and considered him among “his most intimate friends.” He set the “seat” (or “throne”) of Jehoiachin above the “seats” (or “thrones”) of the other foreign kings who were with him in Babylon. Josephus added that Evil-Merodach gave him “many presents and made him honorable above the rest of the kings.” (52:32; 2 Kings 25:28)
Upon being released from confinement, Jehoiachin took off his prison garments and put on clean clothes. Thereafter he “ate bread before the face” of Evil-Merodach “all the days of his life” as a free man. This could mean that he either ate his meals at the table of Evil-Merodach or that he did so in his presence. (52:33; 2 Kings 25:29) “Until the day of his death, all the days of his life,” Jehoiachin received a regular food allowance from the king of Babylon, a daily portion each and every day. (52:34; 2 Kings 25:30)
Notes
Much of the text of chapter 52 repeats that of 2 Kings 24:18 through 25:30. Additionally, Jeremiah 39:1-10 contains information that is repeated in Jeremiah chapter 52.
The wording in verses 2 and 3 of the Hebrew text is not included in the Septuagint.
The text of verse 15 is not found in the Septuagint.
In his Antiquities (VIII, iii, 5), the first-century Jewish historian Josephus mentioned that the huge basin was called “sea for its largeness.” The detailed description of the ten movable “stands” and the basins is found in 1 Kings 7:27-38. Regarding these “stands” or “bases,” Josephus (Antiquities, VIII, iii, 6) wrote the following: “There were four small quadrangular pillars, that stood one at each corner. These had the sides of the base fitted to them on each quarter. They were parted into three parts. Every interval had a border fitted to support [the basin], upon which was engraved, in one place a lion, and in another place a bull, and an eagle. The small pillars had the same animals engraved that were engraved on the sides. The whole work was elevated and stood upon four wheels, which were also cast [and] which had naves and felloes, and were a foot and a half in diameter. Anyone who saw the spokes of the wheels, how exactly they were turned, and united to the sides of the bases, and with what harmony they agreed to the felloes, would wonder at them. However, their structure was this: Certain shoulders of hands stretched out, held the corners above, upon which rested a short spiral pillar that lay under the hollow part of the basin [and rested] upon the forepart of the eagle and the lion. … Between these were engravings of palm trees.”
In verse 20, the Septuagint does not include mention of the “stands.” In the parallel passage of 4 Kings 25:16, the Septuagint contains a transliteration of the Hebrew word (mechonoth).
In verse 27, the Septuagint only refers to the king of Babylon as having struck the men who were brought to him. There is no mention of Judah. The parallel passage of 4 Kings 25:21 does contain the missing words.
The text of verses 28 through 30 is not included in the Septuagint.