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Jeremiah 26:1-3

Context
Jeremiah Is Put on Trial as a False Prophet 1 

26:1 The Lord spoke to Jeremiah 2  at the beginning of the reign 3  of Josiah’s son, King Jehoiakim of Judah. 26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. 4  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. 5  If they do that, then I will forgo destroying them 6  as I had intended to do because of the wicked things they have been doing. 7 

Jeremiah 7:5-7

Context
7:5 You must change 8  the way you have been living and do what is right. You must treat one another fairly. 9  7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. 10  Stop killing innocent people 11  in this land. Stop paying allegiance to 12  other gods. That will only bring about your ruin. 13  7:7 If you stop doing these things, 14  I will allow you to continue to live in this land 15  which I gave to your ancestors as a lasting possession. 16 

1 sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).

2 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.

3 tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.

4 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

5 tn Heb “will turn from his wicked way.”

6 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

7 tn Heb “because of the wickedness of their deeds.”

8 tn The infinitive absolute precedes the finite verb for emphasis.

9 tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.

10 tn Heb “Stop oppressing foreigner, orphan, and widow.”

11 tn Heb “Stop shedding innocent blood.”

12 tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

13 tn Heb “going after other gods to your ruin.”

14 tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

15 tn Heb “live in this place, in this land.”

16 tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”



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