8:16 The snorting of the enemy’s horses
is already being heard in the city of Dan.
The sound of the neighing of their stallions 1
causes the whole land to tremble with fear.
They are coming to destroy the land and everything in it!
They are coming to destroy 2 the cities and everyone who lives in them!”
23:9 Here is what the Lord says concerning the false prophets: 4
My heart and my mind are deeply disturbed.
I tremble all over. 5
I am like a drunk person,
like a person who has had too much wine, 6
because of the way the Lord
and his holy word are being mistreated. 7
40:1 The Lord spoke to Jeremiah 12 after Nebuzaradan the captain of the royal guard had set him free at Ramah. 13 He had taken him there in chains 14 along with all the people from Jerusalem 15 and Judah who were being carried off to exile to Babylon.
1 tn Heb “his stallions.”
2 tn The words “They are coming to destroy” are not in the text. They are inserted to break up a long sentence in conformity with contemporary English style.
3 sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).
4 tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the
5 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
6 tn Heb “wine has passed over him.”
7 tn Heb “wine because of the
sn The way the
8 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
9 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
10 tn Heb “Yahweh of armies.”
sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
11 tn Heb “Oracle of Yahweh of armies.”
12 tn Heb “The word which came to Jeremiah from the
13 sn Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.
14 tn Heb “when he took him and he was in chains.” The subject is probably Nebuzaradan or the indefinite third singular (GKC 460 §144.d). The Kethib of the word for בָּאזִקִּים (ba’ziqqim) is to be explained as a secondary formation with prosthetic א (aleph) from the normal word for “fetter” (זֵק, zeq) according to HALOT 27 s.v. אֲזִקִּים (see GKC 70 §19.m and 235-36 §85.b for the phenomenon).
15 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.