¹ tn Heb “on the mountains he does not eat.” The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).

¹ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

² tc The MT reads: “if not,” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9 and 14:24. See also Ezek 34:8; 36:5; 38:19.

² sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.

¹ sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread, which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.

² sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

³ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

¹ sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

³ sn This verse uses the figure of shepherds for rulers, and that of sheep for the people ruled. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.

³ tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law, which in abbreviated form constituted their covenant obligations to the Lord (cf. Exod 31:18; 32:15; 34:29).

¹ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.”

¹ sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

² sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.

³ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

³ tn Heb “It is deep, deep—who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

² sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

² tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

² tn Heb “my voice to God.” The Hebrew verb קָרָא (qaraʾ, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.

¹ tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender—this is necessary because hostile armies threaten the city.

⁴ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.