⁵ tc The MT reads יֵדְעוּ (yed^eʿu, “Let them know”; cf. NIV, NAS, and see note below). The LXX reads κακωθήσεται (kakōthēsetai; “they will be afflicted”). The LXX reads a resh (ר) rather than a dalet (ד), a common scribal error, and probably understood it as יָרִעוּ (yariʿu), a Hiphil imperfect from the root רעע (resh, ʿayin, ʿayin), meaning to “treat badly.” These same consonants could also be understood as יֵרְעוּ (yer^eʿu), a Qal jussive from the root ירע (yaraʿ): “Let them tremble/be apprehensive.” This is a rare root that the LXX also did not recognize in Isa 15:4. Additionally, the MT breaks the verse after יֵדְעוּ (yed^eʿu) by placing the atnakh (colon-divider) here, while the LXX includes the verb with the second half of the verse. The Old Greek reads the verb with the following lines as יָרִעוּ (yariʿu), a Hiphil from the root רוּעַ (ruaʿ) meaning “to shout” (cf. NRSV), appearing to introduce quotations of Israel mocking Hosea (but this is not a known function of that verbal root). Aquila (ἔγνω, egnō) and Symmachus (γνώσεται, gnōsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

² tc The MT reads וַתִּזְנַח (vattiznakh, “she/it rejected”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apōsato) reflects a text of וַיִּזְנַח (vayyiznakh, “he deprived [my soul of peace].” The Latin Vulgate repulsa est reflects a text of וַתִּזָּנַח (vattizzanakh), “she/it was excluded [from peace]”). Each is a form of זָנַח (zanakh, “to reject”). The MT and LXX read a Qal preterite but differ on whether the verb is feminine or masculine. The Vulgate read the same consonants as in the MT but as a Niphal, and so passive. The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.

⁴ tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano that is barren and desolate. This interpretation seems, to this translator, to fit the details of the text more consistently than alternative ones, which separate the concept of “destroying/destructive” from “mountain,” explain the figure of the mountain as symbolizing the dominating political position of Babylon, and take the “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures. It also more easily incorporates the dissonant figure of “rolling you down from the cliffs,” which involves the figure of personification.

¹ tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and on the basis of the presumed parallel in Jer 51:31 emend the text to מִקָּצֶה (miqqatseh), which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used, as it is elsewhere, of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24, referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The pronoun “her” has been clarified here as Babylonia in case someone might not see the connection between v. 25d and v. 26.

¹ tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment and disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13 and Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).

¹ tc The translation here follows the reading of the Greek version. The meaning of the Hebrew is uncertain; some understand it to mean “because of Gedaliah [i.e., to cover up the affair with Gedaliah],” and others understand it to mean “alongside of Gedaliah.” The translation presupposes that the Hebrew text reads בּוֹר גָּדוֹל הוּא (bor gadol huʾ) in place of בְּיַד גְּדַלְיָהוּ הוּא (b^eyad g^edalyahu huʾ). The meaning of בְּיַד (b^eyad) does not fit any of the normal ones given for this expression, and those who retain the Hebrew text normally explain it as an unparalleled use of “because” or “in the affair of” (so NJPS), or as a rare use meaning “near, by the side of “ (see BDB 391 s.v. יָד 5.d, where only Ps 141:6 and Zech 4:12 are cited). BDB suggests reading with the Greek version, as the present translation does (so BDB 391 s.v. יָד 5.c[3]). For the syntax presupposed by the Greek text that has been followed, consult IBHS 298 §16.3.3d and 133 §8.4.2b. The first clause is a classifying clause with normal order of subject-predicate-copulative pronoun, and it is followed by a further qualifying relative clause.

² tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here, as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast”?’” The sentence raises several difficulties for translating literally. The “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you,” see the translator’s note on 26:9.

¹ sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4 b.c. Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz, who was deposed by Necho after a reign of only three months (2 Kgs 23:31-35). According to Jer 46:2, that was the year in which Nebuchadnezzar defeated Jehoiakim’s suzerain Necho at Carchemish. That was also the year that Jerusalem came under attack and submitted to Babylonian control after a brief siege (Dan 1:1; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2; and Dan 1:1). These events confirmed what Jeremiah had been saying about the foe from the north (4:6; 6:1; 15:12) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying.

² tn Heb “They built high places to Baal, which are in the Valley of Ben Hinnom, to cause their sons and daughters to pass through [the fire] to Molech, [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology], to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khataʾ) to refer to the liability for punishment, see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin,” which is the normal translation assigned to the verb here. The particle לְמַעַן (l^emaʿan) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style, and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

² tc The reading here is based on a few Hebrew mss and the Syriac and Arabic versions. The majority of Hebrew mss and most of the versions read, “At the beginning of the reign of Josiah’s son, Jehoiakim king of Judah,” as in 26:1. The LXX does not have this whole verse. The textual difficulty of 27:1 has long been recognized. The date formula in the majority of Hebrew mss at 27:1 is contradictory both with the context of the passage, which deals with an event in the reign of Zedekiah (see vv. 3, 12, and 20, the last of which presupposes that Jeconiah, Jehoiakim’s son, has been taken captive [i.e., after the death of Jehoiakim]), and the date formula in 28:1, which refers to an event “in that same year” and then qualifies it with “early in the reign of Zedekiah.” Hence it is preferable to read “Zedekiah” here in place of “Jehoiakim,” and to explain the error in the Hebrew manuscripts as an erroneous copying of 26:1.

² sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah, which would be 594/3 b.c. Zedekiah had been placed on the throne as a puppet king by Nebuchadnezzar after he deposed Zedekiah’s nephew, Jeconiah (Jehoiachin) and sent him, his family, some of the temple treasures, and some of the Judean leaders away to Babylon (2 Kgs 23:8-17). The author does not state directly why the envoys from the nations mentioned in v. 3 were in Jerusalem, but the implication is that they were there trying to interest Zedekiah in rebelling. Modern scholars have used the data here, in 28:1, and in the Babylonian Chronicles (it contains a record of major events of Nebuchadnezzar’s reign) to suggest a plausible background for such a meeting. Nebuchadnezzar had to put down an uprising in the east and quell a rebellion in Babylon itself in the two years prior to this meeting. Some “prophets” in the nation of Israel and in these other nations (see vv. 9-10) saw in these events hopes for not having to pay tribute to (i.e., submit to the yoke of) Nebuchadnezzar and were counseling rebellion. Jeremiah saw this as foolhardy and counseled otherwise. Again, there is a conflict between “prophets,” which is what this whole section (Jer 27-29) is all about.

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 tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read, “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (v^enashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (v^enasaʾti). Instead of the infinitive absolute נָשׁאֹ (nashoʾ) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text, see GKC 216 §75.qq and compare the forms of נָבָא (navaʾ) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here, it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasaʾ) meaning “carry you off,” compare the usage in 1 Kgs 15:22 and 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb, which expresses some kind of forcefulness (see GKC 343 §113.q).

³ sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people, and he is the ultimate shepherd, who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his undershepherds, and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel that has experienced a new and better exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications, see Ezek 34. The metaphor has been interpreted in the translation, but some of the flavor remains in the simile.

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).

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.

² tn Or “‘We are safe!’—safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato-like emphasis on the multitude of their sins, all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

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.

¹ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may need emendation. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, baʾah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ʿet) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (baʾ) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

² tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (each preceded by the preposition בְּ [b^e]). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).