1:6 I answered, “Oh, Lord God, 1 I really 2 do not know how to speak well enough for that, 3 for I am too young.” 4
2:17 You have brought all this on yourself, Israel, 5
by deserting the Lord your God when he was leading you along the right path. 6
3:22 Come back to me, you wayward people.
I want to cure your waywardness. 7
Say, 8 ‘Here we are. We come to you
because you are the Lord our God.
29:4 “The Lord God of Israel who rules over all 14 says to all those he sent 15 into exile to Babylon from Jerusalem, 16
30:9 But they will be subject 17 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 18
31:1 At that time I will be the God of all the clans of Israel 19
and they will be my people.
I, the Lord, affirm it!” 20
31:6 Yes, a time is coming
when watchmen 21 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 22
1 tn Heb “Lord Yahweh.”
sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.
2 tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).
3 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.
4 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.
5 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
6 tn Heb “at the time of leading you in the way.”
7 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.
8 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
9 tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.
10 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the significance of this title.
11 tn Heb “Give them a charge to their masters saying, ‘Thus says Yahweh of armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.
12 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
13 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
14 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the explanation of this title.
15 tn Heb “I sent.” This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 §144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.
sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the
16 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
17 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
18 tn Heb “and to David their king whom I will raise up for them.”
sn The Davidic ruler which I will raise up as king over them refers to a descendant of David who would be raised up over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and referred to as a shoot or sprig of Jesse in Isa 11:1, 10 and a “righteous branch” springing from David (the Davidic line). He is called “David” because he is from the Davidic line and because David is the type of the ideal king whom the prophets looked forward to. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ.
19 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
20 tn Heb “Oracle of the
21 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
22 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722
23 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
24 sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.
25 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.
26 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
27 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
28 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the
29 tn Heb “Thus says the
sn Their “request” is that Jeremiah would tell them where to go and what to do (v. 3).