² tn There is a little confusion in the syntax of this section because the nominal phrase “the calf” does not have any accompanying conjunction or preposition to show how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, it reads, “I will make the people…the calf.” This is more forceful than the formal use of the noun + preposition כּ (kaf; “like”), just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant that they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.

¹ sn Other passages also speak about “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 talks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 mentions the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 describes the removal of a stony heart and the giving of a new, “fleshy” heart; a new spirit; and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 promises the giving of a (new) heart so that they might “know” him. And Jer 31:33 tells of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

² tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies, as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document that consisted of a single papyrus scroll, half of which was rolled up and sealed and half of which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate, since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”

³ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison, which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet haʾesur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkeleʾ]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15), Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound,” as NJPS interpret, but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39, where reference is made to a Gate of the Guard/Guardhouse), used here for housing political prisoners who did not deserve death or solitary confinement, as some of the officials thought Jeremiah did.

¹ tn Heb “his children will be as in former times, and his congregation/community will be established before me.” “His” in the phrase “his children” refers to “Jacob,” who was mentioned in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggest rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ʿedah) to refer to a political congregation, as well as its normal use to denote a religious one, see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, l^efanay), see BDB 817 s.v. פָּנֶה II.4.a(b).

¹ tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, n^evalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12), which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15), which threatened Israel with destruction, and the churlish behavior of Nabal (1 Sam 25:25), which threatened him and his household with destruction. It is used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that here it refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read, “This will happen because they have carried out vile rebellion in Israel. And they have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. They have spoken words that I did not command them to speak.”

¹ sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet, and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.

³ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment that Judah was to suffer and from which God would deliver her (Isa 51:17, 22). Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup that makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to in highly figurative language is the judgment that the Lord will wreak through the Babylonians on the nations listed here. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

² sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon, where he was made king. After being made king, he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.

² sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with the words “Behold, I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages, which the Lord sarcastically calls “my words” (The passage shows that they are not; compare Marc Anthony’s use of “noble” to describe the ignoble men who killed Caesar). Here the idiom translated “to use their own tongue” really refers to taking something in preparation for action, i.e., “they take their tongue” and “declare.” The verb “declare” is only used here and is derived from the idiom “oracle of,” which is almost universally used in the idiom “oracle of the Lord,” which occurs 176 times in Jeremiah. That is, it is their tongue that is “declaring not his mouth” (v. 16). Moreover, in the report of what they “declare,” the Lord has left out the qualifying “of the Lord” to suggest the delusive nature of their message, i.e., they mislead people into believing that their message is from the Lord. Elsewhere in the discussion of the issue of false prophecy the Lord will use the full formula (Ezek 13:6-7). How ironic that their “Oracle of…” is punctuated by the triple “Oracle of the Lord” (vv. 30, 31, 32; translated here “I, the Lord, affirm that…”).

² tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the etymological ambiguity involved in the word מָשָּׂא (masaʾ), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (2) the ambiguity of the line in v. 36, which has been rendered, “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”); and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle,” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the Prophets of an oracle of doom or judgment; it is not merely revelation of God that one of the common people would have been talking about (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

² tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context that speaks of “visions of their own imaginations, not what the Lord has given them;” (3) the following context that denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); and (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [m^enaʾatsay dibber y^ehvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (m^enaʾatse d^evar y^ehvah).

¹ tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase that is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי (tsur saday), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu, meaning mountain. The other difficulty is the word translated “cease,” which in the MT is literally “be uprooted” (יִנָּתְשׁוּ, yinnat^eshu). The word is usually emended to read יִנָּשְׁתוּ (yinnash^etu, “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing, and the word נָטַשׁ (natash), which is often parallel to עָזַב (ʿazav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. If one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים (zarim), see 2 Kgs 19:24.

³ tn Heb “There will come through the gates of this city kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject, which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing, either of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, v^esarim yosh^evim), or of the same word (שַׂר), which occurs later in the verse and is translated “officials” (שַׂר can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here, “follow in the succession of David”). However, the word is in all texts and versions, and the concept of sitting on the throne of someone is descriptive of both past, present, and future. It is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).

¹ tc Heb “I have not hastened after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads, “I have not hastened from being a shepherd after you.” But two Greek versions (Aquila and Symmachus) and the Syriac read the word “evil” or “disaster” in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (meraʿah) instead of מֵרֹעֶה (meroʿeh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah, where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; and 15:15, where he prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

⁴ tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, and NIV, for example, render them as future. ASV, RSV, and TEV render them as past. NJPS has past here and future in vv. 7-9. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7-9 and concluded by an imperfect in v. 9 pick up the perfects + vav consecutives in vv. 3-4. Verses 7-9 are further development of the theme in vv. 1-4. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14-17 and consult GKC 329-30 §111.w. One could of course argue that the imperfects + vav consecutive in vv. 7-9 continue the imperfect + vav consecutive here. In this case, vv. 7-9 are not a continuation of the oracle of doom but another lament by God (cf. 14:1-6, 17-18).

³ tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift from addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional phrase, “altars to sacrifice to Baal,” has been collapsed with the preceding phrase about “altars” to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with what precedes and introduces it might lead to misunderstanding.

¹ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me, that I, the Lord, do faithfulness, justice, and righteousness in the earth, for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…,” or whether it is causal, giving the grounds for the Lord acting the way he does. In light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord, not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object, as here, see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people, see Hos 6:6, Mic 6:8.

¹ tn Or “I will completely destroy them.” The translation that is adopted is based on a revocalization of the MT, which appears to mean literally, “gathering I will sweep them away,” a rather improbable grammatical combination. It follows the suggestion found in HALOT 705 s.v. סוּף (Hiph) of reading אֹסֵף אֲסִיפָם (ʾosef, a first singular Qal imperfect of אָסַף [ʾasaf] followed by a noun אָסִיף [ʾasif] with possessive suffix) instead of the MT’s אָסֹף אֲסִיפֵם (ʾasof ’asifem, a Qal infinitive absolute of אָסַף [ʾasaf] followed by the Hiphil imperfect of סוּף [suf] plus suffix). For parallel usage of the verb אָסַף (asaf) see BDB 62 s.v. אָסַף Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in BDB 692 s.v. סוּף (Hiph) that אָסֹף (ʾasof) is to be interpreted as a form of the Hiphil infinitive absolute (הָסֵף [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the MT were to be retained in Zeph 1:2, where parallel forms are found. However, that text, too, has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation, which reads “they shall gather their fruits,” supports the translation chosen.

⁴ tn Or “has been appointed.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents a masculine singular verb with a feminine singular subject. The verb פָּקַד (paqad) in the Hophal verbal stem elsewhere means “to be appointed, designated.” It is used of officials who have been appointed to tasks or of leaving something deposited with someone. Hence many follow the Greek, which presupposes הוֹי עִיר הַשֶּׁקֶר (hoy ʿir hasheqer) instead of הִיא הָעִיר הָפְקַד (hiʾ haʿir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” that occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר). Perhaps the Hophal perfect (הָפְקַד, hofqad) should be revocalized as a Niphal infinitive absolute (הִפָּקֹד, hippaqod), which would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113.ee and ff). This change, however, is mere speculation and is supported by no Hebrew ms.