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Discovery Box| (0.19) | (Jer 30:9) | 2 sn The Davidic ruler whom I will raise up as king over them refers to a descendant of David who would rule over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and is referred to as a shoot or sprig of Jesse in Isa 11:1, 10, and as 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 anticipated. 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. |
| (0.19) | (Jer 30:21) | 2 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah, king of Judah, violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar, which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). The invited approach here is probably not for normal prerogatives of offering sacrifice or burning incense but for access to God’s special presence at special times with the purpose of consultation. |
| (0.19) | (Jer 27:2) | 1 tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But afterwards the narrative is in first person, with v. 2 reading, “Thus the Lord said to me…” In vv. 12 and 16 the narrative continues in a first person report, never indicating that Jeremiah carried out the command in vv. 2-4 that introduces the Lord’s message. In vv. 12 and 16 Jeremiah tailors the message to Zedekiah, the priests, and all the people. The chapter is thus an “unedited” first person report. This may create some confusion for some readers, but it is best to leave it in first person here because of the continuation in vv. 12 and 16. |
| (0.19) | (Jer 26:8) | 1 tn The translation again represents an attempt to break up a long, complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…, the priests…grabbed him and said…” The word “some” has been supplied in the translation because obviously it was not all the priests and prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche, where all is put for a part—all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.) |
| (0.19) | (Jer 26:1) | 1 sn Beginning with Jer 26 up to Jer 45, the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14, where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21). |
| (0.19) | (Jer 25:24) | 1 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g., Israel in Exod 12:38 and Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography. |
| (0.19) | (Jer 25:18) | 5 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened, as is the case in 44:6, 23, where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages, where Judah has already suffered the loss of Josiah, its freedom, some of its temple treasures, and some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1). |
| (0.19) | (Jer 23:14) | 4 sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah, who were proverbial for their wickedness (Deut 32:32; Isa 1:10). |
| (0.19) | (Jer 22:28) | 1 tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and the verb root, which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on context and use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels. |
| (0.19) | (Jer 22:24) | 3 sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT] and compare the same phenomenon for the earthly judges: Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king, and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23, and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13. |
| (0.19) | (Jer 22:13) | 2 sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim, who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c., in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34-24:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah’s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah’s arrest (Jer 36:23). |
| (0.19) | (Jer 18:4) | 2 sn Something was wrong with the clay—either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled,” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence “good for nothing” (Jer 13:7). The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular (vv. 11-17). |
| (0.19) | (Jer 17:1) | 4 sn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the “finger” of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written; cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them). |
| (0.19) | (Jer 17:3) | 1 tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT has הֲרָרִי (harari), which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27. |
| (0.19) | (Jer 15:8) | 2 tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads, “I will bring in to them, against mother of young men, a destroyer at noon time.” Many commentaries delete the phrase with the Greek text. If the preposition read “against” like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns “mothers” and “young men” are translated as plural here though they are singular; they are treated by most as collectives. In the light of 6:4, noontime was a good time to attack. NJPS has, “I will bring against them—young men and mothers together—….” In this case “mother” and “young men” would be a case of asyndetic coordination. |
| (0.19) | (Jer 15:9) | 2 tn The meaning of this line is debated. Some understand it to mean, “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. נֶפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109), it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject, with the idea being that of fainting under despair. This viewpoint seems likely in light of the parallelism. Bright suggests that the phrase means either, “she gasped out her breath” or, “her throat gasped.” The former is more probable. One might also translate, “she fainted dead away,” but that idiom might not be familiar to all readers. |
| (0.19) | (Jer 11:16) | 3 tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I,” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17, but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.” |
| (0.19) | (Jer 11:15) | 3 tc The meaning of this line is uncertain. The text reads somewhat literally as either, “her doing the wicked thing the many,” or, “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both commentaries and modern English versions. Many follow the lead of the Greek version, which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT, which is the more difficult and probably more original text. Since it is presumed to be the original, the text will be dealt with in the notes line for line in the MT, even though the emendations often relate to more than one line. For example, the Greek of the first two lines reads, “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [ʿasotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [ʿasetah], Qal perfect third feminine). The forms are similar, but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [euchai] regularly = נְדָרִים [nedarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT, and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) that is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read, “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing,” is sometimes suggested, but is not possible because the adjective is masculine plural and the noun is feminine singular, which pairing is contrary to Hebrew style. Hence one cannot read, “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that “the many” is the subject of the infinitive construct with an object suffix that anticipates the following noun “wickedness” (cf. GKC 425 §131.m), i.e., “the many do it, namely, the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b). |
| (0.19) | (Jer 8:8) | 3 tn Heb “The lying pen of the scribes has made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e., it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet. |
| (0.19) | (Jer 7:4) | 3 tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5). |
