고정 헤더 영역
상세 컨텐츠
본문
JEREMIAH 29:1-14
1. Translation
1.1. BHS[1]
Jer. 29:1 וְאֵ֙לֶּה֙ דִּבְרֵ֣י הַסֵּ֔פֶר אֲשֶׁ֥ר שָׁלַ֛ח יִרְמְיָ֥ה הַנָּבִ֖יא מִירוּשָׁלִָ֑ם אֶל־יֶ֜תֶר a זִקְנֵ֣י הַגּוֹלָ֗ה וְאֶל־הַכֹּהֲנִ֤ים וְאֶל־הַנְּבִיאִים֙ וְאֶל־כָּל־הָעָ֔ם bאֲשֶׁ֨ר הֶגְלָ֧ה נְבֽוּכַדְנֶאצַּ֛ר מִירוּשָׁלִַ֖ם בָּבֶֽלָהb׃
Jer. 29:2 aאַחֲרֵ֣י צֵ֣את יְכָנְיָֽה־הַ֠מֶּלֶךְ וְהַגְּבִירָ֨ה וְהַסָּרִיסִ֜ים bשָׂרֵ֨י c יְהוּדָ֧ה וִירוּשָׁלִַ֛ם b וְהֶחָרָ֥שׁ וְהַמַּסְגֵּ֖ר מִירוּשָׁלִָֽם׃
Jer. 29:3 בְּיַד֙ אֶלְעָשָׂ֣ה בֶן־שָׁפָ֔ן וּגְמַרְיָ֖ה בֶּן־חִלְקִיָּ֑ה אֲשֶׁ֨ר שָׁלַ֜ח צִדְקִיָּ֣ה מֶֽלֶךְ־יְהוּדָ֗ה אֶל־נְבוּכַדְנֶאצַּ֛ר a מֶ֥לֶךְ בָּבֶ֖ל בָּבֶ֥לָה לֵאמֹֽר׃ ס
Jer. 29:4 כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל לְכָל־הַ֨גּוֹלָ֔ה אֲשֶׁר־הִגְלֵ֥יתִי a מִירוּשָׁלִַ֖ם בָּבֶֽלָה׃
Jer. 29:5 בְּנ֥וּ בָתִּ֖ים וְשֵׁ֑בוּ וְנִטְע֣וּ גַנּ֔וֹת וְאִכְל֖וּ אֶת־פִּרְיָֽן׃
Jer. 29:6 קְח֣וּ נָשִׁ֗ים וְהוֹלִידוּ֮ בָּנִ֣ים וּבָנוֹת֒ וּקְח֨וּ לִבְנֵיכֶ֜ם נָשִׁ֗ים וְאֶת־בְּנֽוֹתֵיכֶם֙ תְּנ֣וּ לַֽאֲנָשִׁ֔ים aוְתֵלַ֖דְנָה בָּנִ֣ים וּבָנ֑וֹת a וּרְבוּ־שָׁ֖ם וְאַל־תִּמְעָֽטוּ׃
Jer. 29:7 וְדִרְשׁ֞וּ אֶת־שְׁל֣וֹם הָעִ֗יר a אֲשֶׁ֨ר הִגְלֵ֤יתִי אֶתְכֶם֙ שָׁ֔מָּה וְהִתְפַּֽלְל֥וּ בַעֲדָ֖הּ אֶל־יְהוָ֑ה כִּ֣י בִשְׁלוֹמָ֔הּ יִהְיֶ֥ה לָכֶ֖ם שָׁלֽוֹם׃ פ
Jer. 29:8 aכִּי֩ כֹ֨ה אָמַ֜ר יְהוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אַל־יַשִּׁ֧יאוּ לָכֶ֛ם נְבִֽיאֵיכֶ֥ם אֲשֶׁר־בְּקִרְבְּכֶ֖ם וְקֹֽסְמֵיכֶ֑ם וְאַֽל־תִּשְׁמְעוּ֙ אֶל־חֲלֹמֹ֣תֵיכֶ֔ם b אֲשֶׁ֥ר cאַתֶּ֖ם מַחְלְמִֽיםc[2]׃
Jer. 29:9 כִּ֣י בְשֶׁ֔קֶר a הֵ֛ם נִבְּאִ֥ים לָכֶ֖ם בִּשְׁמִ֑י לֹ֥א שְׁלַחְתִּ֖ים נְאֻם־יְהוָֽה׃ ס
Jer. 29:10 כִּֽי־כֹה֙ אָמַ֣ר יְהוָ֔ה כִּ֠י לְפִ֞י מְלֹ֧את לְבָבֶ֛ל שִׁבְעִ֥ים שָׁנָ֖ה אֶפְקֹ֣ד אֶתְכֶ֑ם וַהֲקִמֹתִ֤י עֲלֵיכֶם֙ אֶת־דְּבָרִ֣י הַטּ֔וֹב לְהָשִׁ֣יב אֶתְכֶ֔ם אֶל־הַמָּק֖וֹם הַזֶּֽה׃
Jer. 29:11 כִּי֩ אָנֹכִ֨י aיָדַ֜עְתִּי אֶת־הַמַּחֲשָׁבֹ֗ת אֲשֶׁ֧ר אָנֹכִ֛י a חֹשֵׁ֥ב עֲלֵיכֶ֖ם נְאֻם־יְהוָ֑ה מַחְשְׁב֤וֹת שָׁלוֹם֙ וְלֹ֣א לְרָעָ֔ה לָתֵ֥ת לָכֶ֖ם bאַחֲרִ֥ית וְתִקְוָֽהb׃
Jer. 29:12 aוּקְרָאתֶ֤ם אֹתִי֙ וַֽהֲלַכְתֶּ֔ם ab וְהִתְפַּלַּלְתֶּ֖ם אֵלָ֑י cוְשָׁמַעְתִּ֖י אֲלֵיכֶֽםc׃
Jer. 29:13 וּבִקַּשְׁתֶּ֥ם אֹתִ֖י aוּמְצָאתֶ֑ם כִּ֥י תִדְרְשֻׁ֖נִי a בְּכָל־לְבַבְכֶֽם׃
Jer. 29:14 וְנִמְצֵ֣אתִי a לָכֶם֮ c bנְאֻם־יְהוָה֒ וְשַׁבְתִּ֣י אֶת־שְׁביּתְכֶ֗ם d וְקִבַּצְתִּ֣י אֶ֠תְכֶם מִֽכָּל־הַגּוֹיִ֞ם וּמִכָּל־הַמְּקוֹמ֗וֹת אֲשֶׁ֨ר הִדַּ֧חְתִּי אֶתְכֶ֛ם שָׁ֖ם נְאֻם־יְהוָ֑ה וַהֲשִׁבֹתִ֣י אֶתְכֶ֔ם אֶל־הַ֨מָּק֔וֹם אֲשֶׁר־הִגְלֵ֥יתִי אֶתְכֶ֖ם מִשָּֽׁםc׃
1.2. My Translation
Jer. 29:1 Now these are the words of the letter that Jeremiah the prophet[3] sent from Jerusalem to the surviving[4] elders of the exile, and to the priests, the prophets and all the people whom Nebuchadnezzar[5] had taken into exile from Jerusalem to Babylon.[6]
Jer. 29:2[7] (This was after King Jeconiah and the queen mother, and the court officials,[8] the princes of Judah and Jerusalem[9], the craftsmen and the smiths had departed from Jerusalem.)
Jer. 29:3 The letter was sent by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar[10] king of Babylon, saying,
Jer. 29:4 “Thus says the LORD of hosts,[11] the God of Israel, to all[12] the exiles whom I have sent[13] into exile from Jerusalem to Babylon[14],
Jer. 29:5 ‘Build houses and live in them; and plant gardens and eat their produce.
Jer. 29:6 ‘Take wives and have sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters[15]; and multiply there[16] and do not decrease.
Jer. 29:7 And ‘Seek the peace of the city[17] where I have sent you into exile, and pray to the LORD on it, for in its peace you will have your peace[18].’
Jer. 29:8[19] “For thus says the LORD of hosts, the God of Israel,[20] ‘Do not let your prophets[21] who are in your among and your diviners deceive you, and do not listen to the dreams that they dream[22].
Jer. 29:9 ‘For they prophesy falsely[23] to you in my name; I did not sent them,’ declares the LORD.[24]
Jer. 29:10 “For thus says the LORD, ‘When seventy years are completed for Babylon, and I will visit you and fulfill to you my good word[25] to you, to bring you back to this place.
Jer. 29:11 ‘For I know the plans that[26] I have for you,’ declares the LORD,[27] ‘plans for peace and not for evil to give you a future and a hope[28].
Jer. 29:12 ‘Then you will call upon me (and come)[29] and pray to me, and I will listen to you.[30]
Jer. 29:13 ‘You will seek me and find me when you search me[31] with all your heart.
Jer. 29:14 And ‘I will be found[32] by you,’[33] declares the LORD,[34] ‘and I will restore[35] your fortunes and gather you from all the nations and from all the places where I have driven you,’ declares the LORD, ‘and I will bring you back to the place from where I sent you into exile.’[36]
2. Historical and Cultural Context
2.1. Political background
After Tiglath-pileser III (B.C.745-727), [37] Assyria, who reigned as hegemony in the Ancient Near East, reached its peak during the reign of King Assurbanipal (B.C.668-627).[38] At this time, Judah barely maintained its name by paying tribute under the influence of Assyria.[39] Then, Assurbanipal died in B.C.627, and things changed rapidly.[40] Assyria's power was rapidly weakened through repeated civil wars, and Babylon, which was subordinate to Assyria, became independent from Assyria under Nabopolassar's command (B.C. 626-605) and began to emerge as a new sovereign in the ancient Near East.[41] At this time, in Judah, Josiah (B.C. 640-609) gained full independence from Assyria during Assyria and Babylon's opposition.[42] He expanded its territory to northern Palestine, formerly occupied by northern Israel.[43]
Meanwhile, Nabopolassar conquered the Assyrian capital Nineveh in B.C. 612, founded the Neo Babylonian Empire, and continued to eliminate Assyria's pre-existing forces. Thus, the remaining Assyrian powers sought Egypt's support while fighting Babylon to make up for it using Haran as a base.[44] Thus, Egypt's Pharaoh Neco (B.C. 609-594) took this opportunity to lead his troops to Mesopotamia to seize hegemony in the Near East. Meanwhile, Josiah, fearing that Judah's independence would be lost again by Assyria, stopped Egyptian troops heading for Mesopotamia at Megiddo, when he was killed. Later in Judah, Jehoahaz (B.C.609) ascended the throne.[45] However, Jehoahaz was deposed by Neco, king of Egypt, three months after the throne, followed by Jehoiakim (B.C. 609-598) as king by Neco.[46] Jehoiakim implemented the pro-Egyptian policy.[47]
Babylon defeated Assyrian's surviving forces against Babylon based in Haran in B.C. 605. Mesopotamia and Palestine became the battlefields of Egypt and Babylon, and Babylon's Nebuchadnezzar (B.C.605-562) destroyed the Egyptian armies led by Neco in the Battle of Carchemish in B.C.605.[48] Thus began the Babylonian era.
Babylon's Nebuchadnezzar invaded Judah, and under the pledge of Jehoiakim's loyalty, Daniel and many other people were taken captive (Babylon's first invasion of Judah). Subsequently, Jehoiakim's betrayal of Babylon led to the second Babylonian invasion (B.C.598), when Jehoiakim was killed, and his son Jehoiachin ascended.[49] However, Jehoiachin was captured by Nebuchadnezzar in B.C. 597, three months after his imprisonment, and taken captive to Babylon, along with Ezekiel and more than 10,000 people. And his uncle Zedekiah (B.C. 597-587)[50] was appointed by Babylon as the king of Judah (2 Kings 24:8-17).[51] At first, Zedekiah was loyal to Babylon. However, under the influence of pro-Egyptians in the country, he formed an anti-Babylon alliance with neighboring countries (Ezekiel 17:15) and promoted the anti-Babylon policy.[52] He once had to pledge allegiance by being summoned to Babylon (Jeremiah 51:59). However, after returning, despite Jeremiah's counsel, he continued to pursue anti-Babylon policies and eventually suffered the third Babylonian invasion (588 BC. Three years later, in 586 BC, Jerusalem was captured, and Judah was destroyed by Babylon.[53]
2.2. Religious background
Judas went through the spiritual revival under Josiah's reign, and after Josiah walked on the path of spiritual and moral corruption. When Jeremiah was called as a prophet (B.C. 627),[54] Josiah's Reformation was underway.[55] Josiah began the Reformation around B.C. 628, and in B.C. 622, discovered the Book of the Law in the temple (2 Kings 23:3-28). This happened in the 18th year of King Josiah's reign (B.C. 622).[56] However, despite Josiah's efforts, the idolatry of the people of Judah was not restored. After Josiah, Jehoahaz and Jehoiachin revived idolatry. They even persecuted the true prophets who warned of God's judgment and committed the brutality of burning the scrolls of which God's prophecies were written (Jer. 36:23). The same was true of Jehoiakim and Zedekiah's evil deeds.[57]
2.3. Author
Jeremiah was born the son of a priest Hilkiah in "Anathoth," about four miles north of Jerusalem (Jer. 1:1; 11:21, 23; 29:27; 32:7-9). In general, he is referred to as the “weeping prophet” or “angry prophet.”[58] Scholars value Jeremiah as one of the greatest literary prophets. Brueggemann calls him "a speaker with poetic passion and stunning imagination," [59] and VanGemeren calls him "a man with literary magnificence and poetic passion." [60] The prophetic scholars refer to Jeremiah as "the prophet par excellence" in interpreting Israel's history.[61]
Jeremiah was born during the reign of Manasseh (B.C. 697-642), the worst king in Judah's history. When he was about 20 years old, he was called a prophet in the 13th year (B.C. 627) of King Josiah's presidency (Jer. 1:2, 25:3). After King Josiah died in the Battle of Megiddo, the prophet Jeremiah began working in earnest. At that time, the rulers of southern Judah were Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, Assyria was Assyrianbanipal, Babylon was Napopolaszar and Nebuchadnezzar, and the governors of Judea were Gedaliah and Johanan. The prophet Jeremiah was active before the destruction of the southern kingdom of Judah by Babylon (B.C. 628-586).[62] His activities are recorded in 2 Kings 21-25 and 2 Chronicles 34-36.
Jeremiah regretfully condemned Judah's political and religious leaders. In return, he suffered a lot. He was beaten (Jer. 20:2), and treason was applied at the judge (Jer. 26; 37:11-16). There was also a conspiracy to kill him (Jer. 12:6, 18:18). People imprisoned him in empty water tanks (Jer. 38:1-13) and prison (Jer. 38:14-28).
2.4. 70 years of captivity
The captivity of the Israelites took place three times in B.C. 605, 597, and 586.[63] The return of prisoners also increased three times. The first return of prisoners of war took place in B.C.538, the second return of prisoners of war in B.C.458, and the third return of prisoners of war took place in B.C.445.[64] When referring to the 70 years of returning prisoners, the year when they returned is mainly regarded as the first return period, B.C. 538, when Cyrus issued an edict for returning Israeli prisoners.[65]
Scholars offer various interpretations of the 70 years:
- It is a view that 70 years as a human lifespan (Psalm 90:10) or three generations as a symbolic number.[66]
- It is a view that the cities were desolate over the Old Testament by the wrath of the ancient Near Eastern gods.[67]
- It is a view that sees 70 years as an approximation of B.C. 538, the period of the decree of Cyrus from B.C. 605 when the first prisoners were taken.[68]
- It is a view that the temple was destroyed in B.C. 586, and the temple was rebuilt in B.C. 516.[69]
3. Literary Context
3.1. Hebrew (MT) and Greek (LXX) Texts
The books of Jeremiah of MT and LXX are markedly different. [70] In 1862, Giesebracht concluded that LXX was about 2,700 words shorter than MT. Recently, this difference was discovered by Min in 1977 at 3,097. This is 15% less LXX than MT in terms of branching.[71] This difference is more significant than any other Old Testament book, and while LXX is generally longer than MT, in Jeremiah's case, MT is longer than LXX. Modern translations (NIV, NRSV, NLT, TNIV) follow the length of the Masoretic Text.[72]
The differences seen in MT and LXX tend to be as follows:[73]
- Some add words or phrases to the extent that they do not affect the text's meaning or interpretation.
- Some things have a direct influence on the meaning or interpretation of the text.
- LXX corrects MT errors.
- The prophecies for the nations show the most remarkable structural difference.
3.2. Structure of Jeremiah
Jeremiah has the most extended portion of the Old Testament prophetic books. The structure of the book of Jeremiah is divided mainly into three parts.[74] Chapter 1 is an introductory part, referring to the title of the whole and Jeremiah's calling account. Subsequently, Chapters 2-51 are divided into three parts, which is the main subject. Part 1 consists of 12 sermons in which Jeremiah warns of judgment directly against Judah. Part II, chapters 26-45, records a prophecy against Judah in Jeremiah's biographical format, with Jeremiah's actions as the subject. Part 3, chapters 46-51, refers to the warnings of judgment against ten countries around Israel at the time. Finally, Chapter 52 represents the whole conclusion, and as a historical appendix, it refers to the fall of Jerusalem and subsequent events.
3.3. The location of Jeremiah 29
The second part of Jeremiah 29 and the first part referring to a prophecy against Judah. The prophecy characterizes the second part of Jeremiah's biography. The contents of Part 2 are divided mainly into five parts.
(1) Chapter 26 reports on the temple's sermons that rebuked Judah's hypocritical faith and warned of judgment and the results. (2) Chapters 27-29, after Babylon's second invasion of Jerusalem (B.C. 597) and Judah's captivity of Babylon, Zedekiah, who was raised to the throne by Nebuchadnezzar of Babylon, is God's will for the 70-year captivity of the people of Judah. Because of this (25:11), Jeremiah's counsel to obey Babylon's sovereignty was ignored, and an anti-Babylon alliance was formed with the surrounding nations. The era was set around the 4th year of Zedekiah (B.C. 593). Jeremiah is referring to the warning of judgment against false prophets who agitated the people. Next (3) Chapters 30-33, called "The Book of Consolation," refer to prophecies about the restoration of Israel and the coming of the Messianic Kingdom. Next, chapters 34-44 report on Jeremiah's ministry before and after Jerusalem's fall by Nebuchadnezzar of Babylon. (4) Finally, Chapter 45 refers to Jeremiah's message of blessing to Baruch, Jeremiah's ghostwriter, as Jeremiah's faithful co-worker and faithful secretary.
Chapter 29 consists mainly of letters sent between Jerusalem and Babylon. [75] Jeremiah received information that Babylon's false prophets were telling the exiles that they would soon return home. Therefore, exiles made little or no effort to adapt to their new environment for extended stays. Confused by their unrealistic attitude, Jeremiah wrote to them to urge them to settle down, build a house, and plant a garden.
3.4. The location of verses 1-14 in Jeremiah 29
Thompson sees Chapter 29 as four letters.[76] The first is Jeremiah's letter to the captives (vv.1-15, 21-23), the other is the letter from Shemaiah in Babylon to Zephaniah (vv.25-28), and again Jeremiah's letter to Shemaiah It is divided into a letter (v.24), and finally Jeremiah's second letter to the captives (v.31, 32).
Jeremiah 29 reports on counsel against Babylonian captives and warnings against Shemaiah, the false prophet. Verses 1-23 is an exhortation to the Jews who were already taken captive to Babylon twice in B.C.605 and B.C.597.[77] It is divided into three parts (vv.1-14, 15-19, 20-23).
(1) First, in verses 1-14, Jeremiah sent a letter to Judah's people living in captivity in Babylon through Zedekiah's delegation to the king of Babylon (verses 1-3) that the Babylonian captives will be restored quickly. To the Jews who wandered without being deceived by the false prophecies of false prophets and unable to adapt to their captivity, for the next 70 years, it was revealed that they had no choice but to live in captivity in Babylon according to the will of God. The fact that they urged them to live their lives (vs. 4-10) and that if they live by obeying God's will and repent of their past mistakes and seek God with all their heart, God will restore them (vs. 11-14). (2) Next, in verses 15-19, Jeremiah was deceived by the false prophecies of false prophets and misunderstood that God would quickly restore them to the Babylonian captive Jews. Is inducing. (3) Finally, verses 20-23 predict that false prophets who deceived Babylon's captives with false prophecies will be judged to be burned by the Babylonian king Nebuchadnezzar.
3.5. Structure of Jeremiah 29:1-14
Keown organizes the structure of Jeremiah 29:1-14, which seems to be the most acceptable theorem. [78]
1. Recipient, date, and forwarder (vv. 1-3)
2. Command to establish family and family and seek peace in Babylon (vv. 4-7)
3. Warning against false prophets (vv. 8-9)
4. The promise of restoration and answered prayer (vv. 10-14)
The text begins with a long heading of verses 1-3 detailing who and how, when, where, and to whom. And in verses 4-7, God's command to pray for Babylon is that everyone captive in Babylon will have a good life there and prosper. Subsequent verses 8-9 tell false prophets not to be deceived. Verses 10-14 are about salvation and restoration after 70 years of captivity in Babylon. Verses 10-14 appear to shed light on the basis for the command in verses 4-7. Therefore, it can be said that the most central content is verses 4-7.
4. Form
The book of Jeremiah describes faith through a variety of literary styles.[79] Jeremiah expresses through the form of poetry the trusts of judgment and salvation, the nations' judgment trusts, and confessions and lamentations. And through the form of prose, he expressed prose oracles, Biographical Material, and Prophetic Sign-Acts. [80]
Jeremiah 29 is recorded as biographical material in prose format. Robertson argues that Biographical Material has nothing to do with Jeremiah's delivery of messages from God to his people.[81] However, chapter 29 of Jeremiah was written as a letter to the captives. The letter was transmitted as the word of God, and it remains a record and has continuity. This continuity leads to the fulfillment of the word of God's promise. Therefore, even in the prophet's autobiographical record, the written word reveals "the faithfulness of God."
5. Verse-by-Verse Commentary
5.1. Title (vv.1-3)
In verse 1, “וְאֵ֙לֶּה֙ דִּבְרֵ֣י הַסֵּ֔פֶר” In the Hebrew text, Jeremiah 29 begins with ‘Now these are the words of the letter.’ It means that what follows soon is the content of the letter. סֵּ֔פֶר, which corresponds to ‘letter’ or ‘text,’ is a noun derived from the verb ‘to write down’ and was used as an expression representing various meanings such as ‘letter,’ ‘book,’ and ‘text’ (2 Kings 5: 7; 22:8; 2 Chronicles 32:17). This letter indicates that Jeremiah was in Jerusalem by saying that it was sent from Jerusalem to Babylon by the prophet Jeremiah.
Next, In verse 1, “אֶל־יֶ֜תֶר זִקְנֵ֣י” אֶל־יֶ֜תֶר , which means ‘surviving,’ modifies זִקְנֵ֣י(elders). Those who will receive the letter are the remnant of the elders of the exiles in Babylon, the priests, the prophets, and all the people, but it is not known precisely who the “surviving of the elders of the exiles” he mentioned at first. However, they all explain once again that Nebuchadnezzar was the one who captured “from Jerusalem to Babylon.”
According to verse 2, אַחֲרֵ֣י means ‘This was after …,’ which does not tell the exact time. However, this expression also expresses captivity from a different perspective once again, which explains the historical background when Jeremiah wrote to the Babylonian captives. When looking at the events described in this verse, it can be deduced that the second Babylonian invasion of Judah was the second time the people of Judah were taken captive to Babylon and that it was during Zedekiah's reign (2 Kings 24:8-17). Thompson argues that the Babylonian royal infighting incident occurred in B.C. 594, according to Jeremiah 29:21-22, and based on Jeremiah's specific mention of this incident, it was about B.C. 594.[82]
“וְהַגְּבִירָ֨ה וְהַסָּרִיסִ֜ים” וְהַגְּבִירָ֨ה refers to Nehushta, his mother, not Jeconiah's wife, וְהַסָּרִיסִ֜ים refers to court officials rather than eunuchs.
In verse 3, the people who delivered this letter are identified. It is said that Zedekiah, king of Judah, sent as envoys to Nebuchadnezzar king of Babylon, Elasha and Gemariah. בְּיַד֙ (by the hand) Here, the expression 'hand' implies the symbolic meaning of ‘authority’ and ‘authority’. Here, “Elasha” is assumed to be the brother of Shaphan's son “Ahikam” (Jer. 26:24), who once protected Jeremiah. Moreover, “Gemariah” was the man who mandated Jehoiakim not to burn the scroll containing Jeremiah's prophecy (Jer. 36:25). His father, Hilkiah, served as a high priest at the time of King Josiah and was a person who helped King Josiah's Reformation by discovering the Book of the Law in the temple (2 Kings 22:8; 2 Chronicles 34:14).[83]
5.2. The main content of the letter (vv.4-7)
Verse 4 begins like this, כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת , ‘The LORD of hosts, the God of Israel’. Jeremiah clarifies that the letter's subject is God, expressed by adding ‘צְבָא֖וֹת’ to the typical elements of the prophecy style that ‘Therefore the Lord said.’ This type can be seen frequently in the prophetic books, especially in Jeremiah and Ezekiel, which emphasizes the special relationship between God and Israel and the power of God.
אֲשֶׁר־הִגְלֵ֥יתִי (have sent into exile). ‘הִגְלֵ֥יתִי’ is the first-person singular Hiphil of the verb ‘גֹּלָה,’ which means ‘remove,’ which clarifies that the subject is God. Jeremiah also reveals that Judah's exile is God's will. The prophecy's content to be communicated by letter to the captives is expressed as a series of commands. Therefore, those reading this letter are urged to decide whether to obey this command or not.
In verse 5, בְּנ֥וּ בָתִּ֖ים וְשֵׁ֑בוּ וְנִטְע֣וּ גַנּ֔וֹת וְאִכְל֖וּ אֶת־פִּרְיָֽן (Build houses and live in them; and plant gardens and eat their produce). The root of שֵׁ֑בוּ, ‘ישׁב’ means ‘stay’ or ‘reside,’ which means to settle down and live for a long time. It is an expression that implies that the period of Judah's exile to Babylon will last for quite a long time.
In verse 6, ‘ילד’ was repeated in the meaning of ‘behaving children,’ once used as the expression ‘to multiply’ and the other as ‘do not decrease’. This repetition of expression serves as an emphasis on meaning. When we see that decreasing number is included in the covenantal curse in Leviticus 26, we can see that growth, prosperity, and not diminishing are God's blessings. This meaning can be confirmed once again through God's command and covenant recorded in Genesis. In the beginning, God gave Adam the command to "be fruitful and multiply" (Genesis 1:28). He also promised Abraham that "your descendants will be as many as the stars of the sky, like the sand of the sea"(Genesis 22:17). It is ‘blessing’ and ‘grace’ for his people. Jeremiah predicted in Jeremiah 24:4-7 that God would bless and multiply the captive people of Judah.
In Exodus 1, this also reminds us that the descendants of Jacob, who escaped from drought and migrated to Egypt, gave birth to many offspring in other lands and became strong. However, the text's focus is not to be there but to remind us that the Babylonian captivity will not end in just a year or two but will continue for quite some time. This can be related to Jeremiah 27:6-7 that the whole world will serve Nebuchadnezzar and his son and grandson.
In verse 7, וְהִתְפַּֽלְל֥וּ … וְדִרְשׁ֞וּ אֶת־שְׁל֣וֹם הָעִ֗יר (And ‘Seek the peace of the city… and pray…’ ). ‘וְדִרְשׁ֞וּ’ (seek). The root ‘דרשׁ’ etymologically means to walk by foot often, but sometimes it also means’ to pray’ depending on the context (1 Chronicle 22:19; 2 Chronicles 14:4). However, since it is difficult to say that the word “prayer” is used in parallel with the word “prayer” presented after this verse, it is said that it represents the meaning of the pursuit rather than the meaning of prayer (Genesis 9:5; Deuteronomy 12:5).
‘שְׁל֣וֹם’(peace). This word, used three times in this verse, is etymologically a word meaning a state of fullness, a state of integrity with neither lack nor lack. The word’s meaning includes all of ‘welfare,’ ‘prosperity,’ ‘completeness,’ including ‘Peace.’
‘וְהִתְפַּֽלְל֥וּ’ (pray). The root “פלל” means “prayer”. It is especially used to express intercessory prayer (Genesis 20:7; Numbers 11:2).
God said to Judah in verse 7 is a command to pray to God for Babylon and strive for “peace” in Babylon. Because only when Babylon is in peace will the Jews taken captive have peace.
5.3. Warning about false prophets (vv. 8-9)
אַל־יַשִּׁ֧יאוּ לָכֶ֛ם נְבִֽיאֵיכֶ֥ם אֲשֶׁר־בְּקִרְבְּכֶ֖ם וְקֹֽסְמֵיכֶ֑ם וְאַֽל־תִּשְׁמְעוּ֙ אֶל־חֲלֹמֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אַתֶּ֖ם מַחְלְמִֽים
(‘Do not let your prophets who are in your among and your diviners deceive you, and do not listen to the dreams that they dream.’)
יַשִּׁ֧יאוּ(deceive). The root ‘נשׁא’ is a word meaning’ to seduce’ and’ to be deceived’ (Jeremiah 4:10; Genesis 3:13; 2 Kings 18:29). In this verse, they are used as hiphil, imperfect, third masculine, and plural, meaning ‘they deceive.’
מַחְלְמִֽים(they dream). This is hiphil, participle, masculine, and plural of ‘חלם’, meaning ‘to make you dream.’ It can be seen that the Judean community captured by the second-person plural pronoun “אַתֶּ֖ם” is the subject, but it is not clear what the “dream” means. However, God tells the Jews not to follow that “dream” through the word “וְאַֽל־תִּשְׁמְעוּ֙” (do not listen).
נְאֻם־יְהוָֽה׃ כִּ֣י בְשֶׁ֔קֶר הֵ֛ם נִבְּאִ֥ים לָכֶ֖ם בִּשְׁמִ֑י לֹ֥א שְׁלַחְתִּ֖ים (‘For they prophesy falsely to you in my name; I did not sent them,’ declares the LORD.)
‘כִּ֣י’ is a conjunction indicating a reason, and we can see that he will be referring to the reason forbidden in verse 8. The expression ‘נְאֻם’ is a representative expression used when referring to the word of a trust proclaimed with divine authority.[84]
In verses 8-9, which are introduced in the text as the second content of the letter, it is recommended not to follow words that do not originate from God or while telling dreams, on the one hand, a third person petition (jussive), and on the other hand, a restraining order. Speak. In particular, they speak in the name of God but clearly state that God did not send them.
From the text flow, it can be assumed that these false prophets would have denied the prolonged period of captivity in Babylon, which verses 4-7 presuppose.
5.4. Prophecy of Recovery after Exile 70 years (vv.10-14)
In verse 10, כִּֽי־כֹה֙ אָמַ֣ר יְהוָ֔ה כִּ֠י לְפִ֞י מְלֹ֧את לְבָבֶ֛ל שִׁבְעִ֥ים שָׁנָ֖ה (“For thus says the LORD, ‘When seventy years are completed for Babylon…”)
‘כִּֽי’ used here is considered to be an emphasis rather than a conjunction.[85]
‘מְלֹ֧את’(have been completed). The root ‘מלא’ has the meaning of ’to fill up.’ Through this expression, Jeremiah emphasizes the need to fill the 70 years set by God.[86]
לְהָשִׁ֣יב אֶתְכֶ֔ם אֶל־הַמָּק֖וֹם הַזֶּֽה׃ אֶפְקֹ֣ד אֶתְכֶ֑ם וַהֲקִמֹתִ֤י עֲלֵיכֶם֙ אֶת־דְּבָרִ֣י הַטּ֔וֹב (“…I will visit you and fulfill to you my good word to you, to bring you back to this place.”)
‘אֶפְקֹ֣ד’. The root ‘פקד’ means ‘to visit in person,’ and is a word used in Exodus 3:16 and Exodus 4:31. In a negative context, this word sometimes means 'to punish,' but in this passage, God takes care of his people again. Just as God heard the cry of the Israelites and came to him, Judas, who is now captive in Babylon, calls out earnestly to God, and he will come.
‘וַהֲקִמֹתִ֤י’. The root ‘קום’ means ‘get up from your seat’ (Genesis 19:1; 27:31). This verse is used as Hiphil and means, ‘and I will raise it up.’
‘לְהָשִׁ֣יב’ (return). This word means that God’s people, who had been captive in Babylon, returned to their homeland, where in verse 10 the land to be returned was clarified as'הַזֶּֽה הַמָּק֖וֹם אֶל־’ (to this place). It reminds that it is Jerusalem. In verse 14, the people whom God had scattered will be brought back to the “this place” that God Himself gathered and had previously been captured and left.
In verse 11, ׃ מַחְשְׁב֤וֹת שָׁלוֹם֙ וְלֹ֣א לְרָעָ֔ה לָתֵ֥ת לָכֶ֖ם אַחֲרִ֥ית וְתִקְוָֽה(‘plans for peace and not for evil to give you a future and a hope.’)
‘מַחְשְׁב֤וֹת’(plan). The root ‘חשׁב’ literally means weaving a thread to make a fabric (Exodus 28:6), and figuratively, it represents a complex thought process or thought action.[87]
‘אַחֲרִ֥ית’(future). It is a noun derived from ‘אחר’ and is used in meanings such as ‘after,’ ‘end,’ ‘final,’ ‘last,’ and ‘end,’ which is translated as ‘future’ in the text.
In verse 12-13,
וּקְרָאתֶ֤ם אֹתִי֙ וַֽהֲלַכְתֶּ֔ם וְהִתְפַּלַּלְתֶּ֖ם אֵלָ֑י וְשָׁמַעְתִּ֖י אֲלֵיכֶֽם ׃ וּבִקַּשְׁתֶּ֥ם אֹתִ֖י וּמְצָאתֶ֑ם כִּ֥י תִדְרְשֻׁ֖נִי בְּכָל־לְבַבְכֶֽם׃
(‘Then you will call upon me (and come) and pray to me, and I will listen to you. ‘You will seek me and find me when you search me with all your heart.)
‘וּקְרָאתֶ֤ם’ (call). The root 'קרא’ is a word meaning ‘to call’ the name of Jehovah.
‘וַֽהֲלַכְתֶּ֔ם’ (come). The root ‘הלךְ’ literally means ‘to go’ (Genesis 11:31; Exodus 5:3). When the Israelites prayed, they went to the temple in Jerusalem and prayed (1 Kings 8:30). However, now the temple in Jerusalem was destroyed, and Judah was taken captive and could no longer pray in the temple. Nevertheless, God promised that wherever the Jews prayed, He would answer them.
‘תִדְרְשֻׁ֖נִי’ (search). ‘When you search for me’ is ‘imperfect’ form, ‘וּבִקַּשְׁתֶּ֥ם’ (seek) and ‘וּמְצָאתֶ֑ם’ (find) are both ‘perfect’ form. The basic meaning of ‘דרשׁ’, the root of ‘תִדְרְשֻׁ֖נִי’, means to go often by stepping on one’s feet, emphasizing that seeking God is a constant pursuit of wholeheartedness. This reminds us of “Solomon’s Prayer” recorded in 1 Kings 8:48. If the people of Judah genuinely repent of their sins and cry out to God, God will forgive their sins and restore their relationship with them, and bring them back to their homeland.
In verse 14, ‘וְנִמְצֵ֣אתִי’(found). It is ‘Nifal’ form in the root ‘מצא’. This Hebrew verb is used as a reflexive verb, making it clear that God is the object of encounter. ‘וְקִבַּצְתִּ֣י’(gather). It is ‘Piel’ form in the root ‘קבץ’. This is the same expression in Deuteronomy 30:3-4.[88] Both texts foretell the blessings of God when they repent and seek God in captivity. God will indeed discipline his people for their sins if they sin, but God will never forsake them and lead them to repent and recover.
5.5. Conclusion
Jeremiah is proclaiming the inevitable judgment of God on Judah, but the most important of his messages are "God's commands" and "Hope for the future." They were taken captive and taken to Babylon, but God will bring them back to this earth in due time. That is why it is a blessing to Judah's people to trust in God's promises in this dark reality, seek and pray for God's "shalom," and spend time in captivity according to his command because God is still with them.
6. Semantic Analysis
6.1. Repeated Words
First of all, if we check the repetition of proper nouns, ‘Babylon’ and ‘Jerusalem’ are recorded five times. The phrase ‘from Jerusalem to Babylon’ is twice, ‘to Babylon’ is twice, and ‘from Jerusalem’ is one. This emphasizes the fact that Jerusalem is the origin, and Babylon is the destination.
Next, the repeated words are ‘to exile’ (Gala hiphil, v.3), ‘to be exiled’ (Gala hiphil, v.4,7,14), or ‘the exiles’ (Golah v.4), ‘the exiles’ (v.14). All seven times are used as prisoners of war. This word is sometimes interpreted as ‘destiny.’
Next, the verb ‘to send’ (v.1, 3, 9) appears three times. It is said that Jeremiah sent a letter in verse 1, and Zedekiah sent envoys to Babylon in verse 3. In verse 9, it is written that God did not send false prophets.
Finally, the words ‘prophet’ (v.1, 8) and ‘to prophesy’ (v.9) appear four times, indicating that one of the main concerns of this text is prophecy.
6.2. Key Word study
Verb of ‘שׁוב’ appears 1060 times in the Old Testament.[89] Together with the Pentateuch, this verb appears most frequently in the prophets (Qal 206 times, Hiphil 88 times), of which Jeremiah appears most frequently (Qal 78 times, Hiphil 30 times).[90]
In HALOT, this verb is used in Qal, meaning to ‘turn back, return, turn away from, abandon, Etc.’ In the form of hiphil, it was used to ‘bring back, lead back, drive back, reverse, give back, convert from evil, and restore.’[91]
In BDB, this verb is used in the form of Qal in the sense of ‘turn back, return, come, go back, come back, Etc.’, and in the form of Hiphil, put back, draw back, give back, restore, relinquish, give in payment, It is used to mean ‘bring back, turn back, reverse, revoke, Etc.’[92]
In DCH, this verb is used in the form of Qal to mean ‘return, go back, move back, come back, withdraw, turn back, Etc.’ In the form of Hiphil, this verb is used to ‘bring back, take back, lead away, put back, and pay back for, recover, restore, Etc.’ [93]
This word also implies Jeremiah's message and is used three times in Jeremiah 29:1-14.[94] In verse 10, Hiphil, and verse 14, Qal and Hiphil are used once. When ‘שׁוב’ is used as Hiphil in verses 10 and 14, by referring to a specific place called ‘to this place,’ in this case, “to come back” means a physical change of direction. However, when this verb is used as Qal in verse 14, it can be seen that the meaning is different. We will check the meaning of Qal foam of'שׁוב’ in the following case study.
6.3. Study the examples
a. Deuteronomy 30:3
וְשָׁ֨ב יְהוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ Deut 30:3
Deut 30:3 then the LORD your God will restore your fortunes and have mercy on you, and he will gather you again from all the peoples where the LORD your God has scattered you.
The words of Deuteronomy are the part that explains the blessings of God’s obedience to the law through the Moab’s covenant. When God sent the Israelites to other nations, he said that if they obey God’s word, God will gather them back and bring them back. This content is consistent with the prophecy of Jeremiah 29:14.
b. Job 42:10
וַֽיהוָ֗ה שָׁ֚ב אֶת־שְׁבִית [שְׁב֣וּת] אִיּ֔וֹב בְּהִֽתְפַּֽלְל֖וֹ בְּעַ֣ד רֵעֵ֑הוּ וַ֧יֹּסֶף יְהוָ֛ה אֶת־כָּל־אֲשֶׁ֥ר לְאִיּ֖וֹב לְמִשְׁנֶֽה׃ Job 42:10
Job 42:10 And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before.
Job’s words are a scene where God restores Job’s situation after Job’s suffering ends. Job was not taken prisoner elsewhere, nor did he move where he lived, but ‘שׁוב’ was used to mean that God would restore his situation.
c. Jeremiah 31:23
כֹּֽה־אָמַ֞ר יְהוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל ע֣וֹד יֹאמְר֞וּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה בְּאֶ֤רֶץ יְהוּדָה֙ וּבְעָרָ֔יו בְּשׁוּבִ֖י Jer 31:23
אֶת־שְׁבוּתָ֑ם יְבָרֶכְךָ֧ יְהוָ֛ה נְוֵה־צֶ֖דֶק הַ֥ר הַקֹּֽדֶשׁ׃
Jer 31:23 Thus says the LORD of hosts, the God of Israel: “Once more they shall use these words in the land of Judah and in its cities, when I restore their fortunes: “‘The LORD bless you, O habitation of righteousness, O holy hill!’
Jeremiah, chapters 30 and 31 are called “books of comfort.” Chapter 31 states that the word “returning from the captivity” is used as an expanded concept from the concept of returning physically. When the Jews return, they will become “habitation of righteousness, holy hill,” and will be referred to as those who are blessed by Jehovah. These words are not only about physical recovery but also spiritual recovery.
d. Zephaniah 3:20
בָּעֵ֤ת הַהִיא֙ אָבִ֣יא אֶתְכֶ֔ם וּבָעֵ֖ת קַבְּצִ֣י אֶתְכֶ֑ם כִּֽי־אֶתֵּ֨ן אֶתְכֶ֜ם לְשֵׁ֣ם וְלִתְהִלָּ֗ה בְּכֹל֙ עַמֵּ֣י הָאָ֔רֶץ Zeph 3:20
בְּשׁוּבִ֧י אֶת־שְׁבוּתֵיכֶ֛ם לְעֵינֵיכֶ֖ם אָמַ֥ר יְהוָֽה׃
Zeph 3:20 At that time I will bring you in, at the time when I gather you together; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes,” says the LORD.
In Zephaniah, it is said that God will restore his people to a people of all nations, renowned and praised. Therefore, ‘שׁוב’ in this verse means complete restoration as God’s people.
As Thompson points out, this verb has a broad meaning, but sometimes it has an ambiguous meaning. This verb is used in the sense of ‘to return (to something or someone),’ as well as ‘turn back (from someone or something)’ to describe a relationship with God along with a physical change of direction. [95] Thompson argue that ‘שׁוב’ is used to mean ‘return,’ ‘repent,’ ‘turn back,’ and ‘turn(repent) from evil,’ and Jeremiah seems to be using various nuances of the word. [96]
7. Biblical Theological Context
The central theological theme of Jeremiah 29:1-14 is a message of hope that Israel will be taken captive and will bring them back to their land and will restore them. However, the time when God's word is fulfilled must pass the 70 years set by God. God's rule is not something humans can gauge. People who have become children of God can know His will only through the Word of God. In Jeremiah, chapter 29, Jeremiah's letter to the Jews taken captive reveals the clear will of God. God wanted the Jews to turn from their evil ways and return to God. They earnestly sought God and wanted them to pray to God. These theological themes are found in Jeremiah and parts of the Old Testament and are connected to the New Testament.
First of all, in Genesis 15, where God makes a covenant with Abram, God blessed Abram and his descendants, while the prophetic word said that Abram's descendants would be guests in the Gentiles for 400 years (Genesis 15). :13). However, after 400 years, they also said they would return to the promised land again (Genesis 15:14-16). According to God's word, the descendants of Jacob came to dwell in Egypt. After Joseph's death, kings who did not know Joseph oppressed and oppressed the Israelites, and according to the prophecy of God, they remained slaves in Egypt for 400 years. After 400 years, God leads the Israelites from Egypt to Canaan through Moses, his prophet.
However, the Israelites are again put into captivity. Their disobedience to God caused Israel to wander forty years in the wilderness (Numbers 14:33-34). Just as God kept the Israelites in Egypt for 400 years, He was with them for 40 years in the wilderness (Exodus 16:35, Deuteronomy 2:7; 8:4; 29:5). God wanted them to return to God through their time in the wilderness (Deuteronomy 8:2, Numbers 32:13).
In the whole context of the Bible, this theme is of paramount importance in salvation history. Throughout the Bible, it is 'sin and redemption' that the captives return to God, which leads us to Jesus Christ. The prophets' real liberation prophesied is that his people, who had been cut off from God because of their sins, were forgiven of their sins through Jesus Christ, and their relationship with God was restored (Isaiah 61:1-11, Luke 4:17-19).
Looking again at Jeremiah 29:1-14, the reason God sent Israel captive to Babylon was not just to discipline the Israelites. In verses 10-11, God prophesied that after 70 years, he would bring the Israelites back to Jerusalem. This prophecy promise comes true in the days of Ezra and Nehemiah. However, God's promise in verses 10-11 does not end with the meaning of that time. Ultimately, when Jesus came to this earth, God brought all people back to God's bosom, and even further prophecies in the future that God's children would return to God's bosom through God's church. He referred to the plan as "hope for the future (v. 11)."
8. Application
To apply the various lessons in the text more specifically, the keywords can be summarized as follows: first, listening to God's word, second, patience waiting for God's appointed time, and third, earnest prayer to find God.
(1) Listening to God's Word. There are people around us who can advise us. Sometimes I think a lot on my own to solve a problem. However, we must not forget that the most important teachings and manuals for us as Christians are the Word of God. During Jeremiah's prophecy, some false prophets were misinterpreting and teaching God's Word. In response, through the prophet Jeremiah, God made their teachings wrong and taught what the Jews should do. God still speaks to us and teaches us how to live in the world as Christians. We will have to listen to him.
(2) Patience waiting for the time God has set. Jesus also waited for the time to come. It is because God works at the time God has appointed. Even things that we think we can do can never be done unless it is God's appointed time. We must learn patience along with the belief that God will restore it as we go through an unprecedented pandemic season. God will surely accomplish his will at the time he has appointed.
(3) Earnest prayer to find God. In the Old Testament times, the Israelites had to go up to Jerusalem to pray to God. However, now the temple for them to go and pray is gone. God is not only in the temple. As Jeremiah 29:12-13 says, God calls upon the Jews to pray at that place in captivity. Even if it is not a prayer offered in the temple, God promises to hear earnest prayer. It is also a word that tells us that the time to worship with spirit and truth is near.
9. Sermon/Teaching Outline
I. Introduction
Jeremiah's letter in Chapter 29 is meant to confirm Jeremiah's prophecy that the captivity in chapters 27-28 will be long. It means "despair." Chapter 29 presents hope for post-captivity.
II. Body
(1) As Jeremiah had foretold, God will return the captives after a long time.
(2) Even in the situation of "exile", God has a "good plan" for his people.
(3) God wants Judas to return to himself through 70 years of exile.
III. Application
In order for the captives to join God's good plan, they "cry out, come, and pray" to God. If they seek God with “all heart”, they will meet God. "If you seek me with all your heart, you will find me" (Jer. 29:13).
IV. Conclusion
Only God knows how to overcome despair. Praying to Almighty God is the only "exit" from despair.
Bibliography
Allen, Leslie C, and Jennifer K Cox. Jeremiah : A Commentary. Old Testament Library. Louisville, Kentucky: Westminster John Knox Press, 2008.
Boda, Mark J, and J. G McConville. Dictionary of the Old Testament : Prophets. Ivp Bible Dictionary Series, 4. Downers Grove, Ill.: IVP Academic, 2012.
Botterweck, G. Johannes, Helmer Ringgren, and Heinz-Josef Fabry, eds. Theological Dictionary of the Old Testament. Grand Rapids, Mich.: Eerdmans, 1974.
Bright, John. A History of Israel. 4th ed. Westminster Aids to the Study of the Scriptures. Louisville, Ky: Westminster J. Knox Press, 2000.
Bright, John. Jeremiah. [2D ed.] ed. The Anchor Bible, 21. Garden City, N.Y: Doubleday, 1973.
Bright, John. “The Book of Jeremiah: Its Structure, Its Problems, and Their Significance for the Interpreter.” Interpretation: A Journal of Bible and Theology 9, no. 3 (1955): 259–78.
Brown, Francis, S. R Driver, Charles A Briggs, Edward Robinson, James Strong, and Wilhelm Gesenius. The Brown, Driver, Briggs Hebrew and English Lexicon : With an Appendix Containing the Biblical Aramaic : Coded with the Numbering System from Strong's Exhaustive Concordance of the Bible. Peabody, Mass.: Hendrickson, 2001.
Bullock, C. Hassell. Introduction to the Old Testament Prophetic Books. Chicago: Moody, 2007.
Chalmers, Aaron. Interpreting the Prophets : Reading, Understanding and Preaching from the Worlds of the Prophets. Downers Grove, Illin1ois: IVP Academic, an imprint of InterVarsity Press, 2015.
Craigie, Peter C, Page H Kelley, and Joel F Drinkard. Jeremiah 1-25. Word Biblical Commentary, Volume. 26. Dallas, Tex.: Word Books, 1991.
Dearman, J. Andrew. Jeremiah and Lamentations : From Biblical Text ... to Contemporary Life. The Niv Application Commentary Series. Grand Rapids, Mich.: Zondervan, 2002.
Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. ed. E. Kautzsch and A. E. Cowley. 2d. Accordance electronic ed. Oxford: Clarendon Press, 1910.
Harris, R. Laird, Gleason L Archer, and Bruce K Waltke. Theological Wordbook of the Old Testament. Chicago: Moody Press, 1980.
Hays, J. Daniel, and J. Scott Duvall. The Baker Illustrated Bible Handbook. Grand Rapids, Mich.: Baker Books, 2011.
Holladay, William Lee, and Paul D Hanson. Jeremiah 2 : A Commentary on the Book of the Prophet Jeremiah, Chapters 26-52. Hermeneia--A Critical and Historical Commentary on the Bible. Minneapolis: Fortress Press, 1989.
Huey, F. B. Jeremiah, Lamentations. The New American Commentary, V. 16. Nashville, Tenn.: Broadman Press, 1993.
Jenni, Ernst, and Claus Westermann, eds. Theological Lexicon of the Old Testament. Peabody, Mass.: Hendrickson, 1997.
Kaiser, Walter C, and Paul D Wegner. A History of Israel : From the Bronze Age through the Jewish Wars. Revised ed. Nashville: B & H Academic, 2017.
Kaiser, Walter C., and Tiberius Rata. Walking the Ancient Paths : A Commentary on Jeremiah. Bellingham, Washington: Lexham Press, 2019.
Keown, Gerald Lynwood, Pamela J Scalise, and Thomas G Smothers. Jeremiah 26-52. Word Biblical Commentary, Volume 27. Grand Rapids: Zondervan, 2018.
King, Philip J. Jeremiah : An Archaeological Companion. First ed. Louisville, Ky.: Westminster/J. Knox Press, 1993.
Köhler Ludwig, Walter Baumgartner, M. E. J Richardson, Johann Jakob Stamm, and Benedikt Hartmann. The Hebrew and Aramaic Lexicon of the Old Testament. Study ed. Leiden: Brill, 2001.
Lalleman-de Winkel, H. Jeremiah and Lamentations. Tyndale Old Testament Commentaries, Volume 21. Downers Grove, Illinois: InterVarsity Press, 2013.
Longman, Tremper, and Raymond B Dillard. An Introduction to the Old Testament. 2nd ed. Grand Rapids, Mich.: Zondervan, 2006.
Longman, Tremper. Jeremiah, Lamentations. New International Biblical Commentary. Old Testament Series, 14. Peabody, Mass.: Hendrickson, 2008.
Lundbom, Jack R. Jeremiah 21-36 : A New Translation with Introduction and Commentary. 1st ed. The Anchor Bible, V. 21B. New York: Doubleday, 2004.
Rainey, Anson F, R. Steven Notley, and Karṭa (Firm). The Sacred Bridge : Carta's Atlas of the Biblical World. Jerusalem: Carta, 2014.
Robertson, O. Palmer. The Christ of the Prophets. Abridged ed. Phillipsburg, N.J.: P & R Pub, 2008.
Thompson, John Arthur. The New International Commentary on the Old Testament : The Book of Jeremiah. Grand Rapids (Mich.): W.B. Eerdmans, 1980.
VanGemeren, Willem A, and Recorded Books, Inc. Interpreting the Prophetic Word : An Introduction to the Prophetic Literature of the Old Testament. Grand Rapids, Mich.: Zondervan, 2010.
Walter Brueggemann. “The Book of Jeremiah : Portrait of the Prophet.” Interpretation 37, no. 2 (1983): 130–45.
Waltke, Bruce K, and Michael Patrick O'Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake, Ind.: Eisenbrauns, 1990.
Walton, John H, Victor Harold Matthews, and Mark W Chavalas. The Ivp Bible Background Commentary : Old Testament. Downers Grove, Ill.: InterVarsity Press, 2000.
Wenthe, Dean O, and Thomas C Oden. Jeremiah, Lamentations. Ancient Christian Commentary on Scripture. Old Testament, 12. Downers Grove, Ill.: InterVarsity Press, 2009.
[1] 1 Cp 29,1 a > 𝔊, sed cf Gn 49,3 || b–b > 𝔊✱
2 a add? cf 24,1 || b–b 𝔊 καὶ παντὸς ἐλευθέρου || c nonn Mss 𝔖𝔘 וְשׂרי
3 a > 𝔊✱
4 a l הָגְלְתָה? cf 𝔖
6 a–a > 𝔊✱
7 a 𝔊 τῆς γῆς, l הָאָרֶץ
8 a tr 8.9 post 15 cf 16a || b l יהֶם— cf 𝔊26 || c–c 𝔊26 ἐνυπνιάζονται, l הֵם חֹלמים
9 a pc Mss 𝔊𝔖𝔗 שׁקר
11 a–a > 𝔊✱ (homtel) || b–b 𝔊✱ ταῦτα, 𝔊OL τὰ μετὰ ταῦτα
12 a–a > 𝔊✱ || b > 𝔖, dl (dttg) || c–c > 𝔖
13 a–a > 𝔊S𝔄 cf 𝔖
14 a 𝔊 καὶ ἐπιφανοῦμαι, l וְנִרְאֵתִי
[2] The verb form מַחְלְמִֽים is unusual and may be an error for הֵם חֹלמים.
[3] Not in LXX. MT typically has titles where LXX lacks them.
[4] Not in LXX. Gerald Lynwood Keown, Pamela J Scalise, and Thomas G Smothers, Jeremiah 26-52, Word Biblical Commentary, Volume 27 (Grand Rapids: Zondervan, 2018), 61. In Gen.49:3 יתר means “excelling” or “foremost.” Since the context is the exilic community, the more common meaning seems preferable.
[5] Bruce K. Waltke, and Michael Patrick O'Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, Ind.: Eisenbrauns, 1990),93. According to Waltke, the liquid nasal commutations are best known through the two forms of the name Nebuchadnezzar(e.g., Jer 29:1) and Nebuchadrezzar (e.g., Jer 21:2). The three sounds l, n, and r occasionally show up in closely related forms.
[6] “whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon.” Not in LXX. MT typically has modifiers lacking in LXX.
[7] Keown, Jeremiah 26-52, 61. BHS questions whether this whole verse might be an addition in light of 24:1.
[8] F. B. Huey, Jeremiah, Lamentations, The New American Commentary, V. 16 (Nashville, Tenn.: Broadman Press, 1993), 251; Keown, Jeremiah 26-52, 62. Some MSS, Syr, and Vg include the conj before “officials,” in conformity with the usual form of lists. MT might be read as an explanation of the unusual term סּריס, “palace official.”
[9] LXX has only καὶ παντὸς ἐλευθέρου, “and all nobles.”
[10] Not in LXX.
[11] Not in LXX.
[12] LXX omits “all.”
[13] Keown, Jeremiah 26-52, 62. BHS suggests emendation to hoph, הָגְלְתָה, “have been exiled,” following Syr, to eliminate the inconsistency between third person “the LORD” at the beginning of the verse and first person verb with “God” as subj. According to Pardee, this is not the address of the letter but a prophetic form(JBL 97 [78] 331), so the change of person is not out of place. Cf. v20. NICOT, 542. The change from 3rd to 1st person is common in the prophets. LXX agrees with MT but Syr. uses the passive “who have been deported.”
[14] Jack R. Lundbom, Jeremiah 21-36 : A New Translation with Introduction and Commentary, 1st ed, The Anchor Bible, V. 21B (New York: Doubleday, 2004), 351. The LXX omits “to Babylon”, which can again be loss due to haplography. The term is present in GL, Syr, Tg, and Vg and should be retained.
[15] The last clause is lacking in LXX. The words are present in Syr, Tg, and Vg and should by retained.
[16] Not in LXX. “There” emphasizes their location in Babylon.
[17] LXX reads “land.” Aquila and Symm both have τῆς πόλεως(“of the city”), and “city” is the reading in Syr, Tg, and Vg. Keown, Jeremiah 26-52, 62. Seven times in Jeremiah LXX translates “city,” or “cities,” “land”: 29[LXX 36]:7; 31[38]:24; 32[39]:29; 34[41]:22; 37[44]:2; 39[46]:16; 40[47]:5. Elsewhere the subject is Jerusalem or the cities of Judah. Perhaps this is evidence of an irregular practice of the translator to interpret the full effect of royal or divine action.
[18] The Heb. Word is שָׁלֽוֹם, which can also be translated “peace” or “well-being.”
[19] BHS suggests moving vv.8-9 after v.15.
[20] Not in LXX.
[21] The LXX has οἱ ψευδοπροφῆται, “the false prophets”, lacking also “your,” which the reading it has does not require.
[22] The MT is not clear whether the reference is to dreams of the people or dreams of the false prophets. The MT says, “Do not listen to your dreams which you cause to dream.” The LXX and Vg reads “Your dreams which you dream.” Verse 9 is in the 3rd person. Some conjectural emendation seems to be needed. One’s translation depends on whether מַחְלְמִֽים is taken as a causative (so NIV, REB, Holladay) or not (so NRSV, NASB, NJB, NJPS). The T has “your dreamers of dreams,” which may come from Deut. 13:2-6[Eng. 13:1-5]. Keown, Jeremiah 26-52, 62. MT מחלמים, “are dreaming,” is the only occurrence of חלמ, “dream,” in the hiph. BDB (321) suggests that initial מ arose by dittogr. With this emendation, BHS’s recommended reading, “their dreams which they are dreaming,” following LXX26, is not necessary. Third-person forms in LXX26 could have arisen from Jer 23:25. Holladay retains the causative sense, “set to dream.”
[23] בְשֶׁ֔קֶר (“by a lie”) can also be translated “falsely”. A few Heb MSS, LXX, Syr, and Tg omit the בְ. The LXX has ἄδικα (“a wrong”).
[24] Not in LXX.
[25] The LXX has “my words,” plural, and omits “good.” The MT reading, which is supported by GL, Tg, Syr, and Vg, is preferable.
[26] The phrase “I know the plans which” is missing in LXX. Most other commentators follow Giesebrecht in preferring MT, which is supported by GL, Aq, Theod, Syr, Tg, and Vg.
[27] Not in LXX. This formula is typically more frequent in MT.
[28] LXX has simply “ταῦτα (these things).”; but GOL have “τὰ μετὰ ταῦτα (thereafter)”,with Aq and Theod adding “and a hope”. The Tg and Vg support MT for the combination “future and hope.” Holladay omits “and a hope” as a gloss or conflation of variants.
[29] Syr. omits “come,” BHS recommends deleting והלכתּם, “and come,” but the source of the duplication is not apparent. LXX omits “and you will call me and will come.” LXX reads “You will pray to me and I will listen to you.”
[30] The promise does not appear in Syr. Until v.13. (Syr. V.12: “You will call upon me and pray to me.”)
[31] Not in LXXS or Arab. The promise clause appears in v.14 instead. MT nearly duplicates Deut. 4:29.
[32] Keown, Jeremiah 26-52, 62. BHS recommends reading נראתי, “I shall be seen,” following LXX ἐπιφανοῦμαι, “and I shall be seen.” This change would introduce some variety, since מצא, “find,” occurs in the preceding verse, but the pair בקּשׁ/מצא, “seek/find,” is very common in OT. Furthermore, the style of the immediate context is characterized by repetition of verbal roots.
[33] LXX for vv. 12-14 reads: “And pray to me, and I will hear you; 13 and search for me, and you will find me, because you seek me with all your heart; 14 and I will appear (or, manifest myself) to you.” The rest of v. 14 is lacking. LXX has “καὶ ἐπιφανοῦμαι ὑμῖν (I will appear to you),” but the MT reading is preferable in light of Deut. 4:29, “and you will find (him).”
[34] Not in LXX.
[35] Keown, Jeremiah 26-52, 62. The K, שׁביתכם, indicates a derivation from the root שׁבה, “take captive.” The Q reads שׁביתכם, from the root שׁוב, “return.” The K represents a variant shaped by the later application of the formula primarily to the return from exile. The idiom is a cognate acc.
[36] Lundbom, Jeremiah 21-36, 354. The LXX omits, which appears to be another loss due to haplography. Commentators (except Holladay) generally imagine MT expansion. But the words are present in Theod, Tg, Syr, and Vg. In LXX the verse ends after “for you.”
[37] John Bright, A History of Israel, 4th ed, Westminster Aids to the Study of the Scriptures (Louisville, Ky: Westminster J. Knox Press, 2000), 270-71.
[38] Bright, A History of Israel, 311.
[39] Ibid, 276-77.
[40] Peter C. Craigie, Page H Kelley, and Joel F Drinkard, Jeremiah 1-25, Word Biblical Commentary, Volume. 26 (Dallas, Tex.: Word Books, 1991), xlv-xlvii.
[41] Bright, A History of Israel, 314-16.
[42] Ibid, 316-19.
[43] Tremper Longman, and Raymond B Dillard, An Introduction to the Old Testament, 2nd ed (Grand Rapids, Mich.: Zondervan, 2006), 323-24.
[44] Bright, A History of Israel, 324.
[45] Ibid, 324-25.
[46] Ibid, 325.
[47] Ibid, 327.
[48] Aaron Chalmers, Interpreting the Prophets : Reading, Understanding and Preaching from the Worlds of the Prophets (Downers Grove, Illinois: IVP Academic, an imprint of InterVarsity Press, 2015), 52; Anson F. Rainey, R. Steven Notley, and Karṭa (Firm), The Sacred Bridge : Carta's Atlas of the Biblical World (Jerusalem: Carta, 2014), 262, Josephus telescopes these events by crediting Nebuchadrezzer with conquering the entire Levant down to Pelusium after the victory at Carchemish(Ant, 10:86); Philip J. King, Jeremiah : An Archaeological Companion, First ed (Louisville, Ky.: Westminster/J. Knox Press, 1993), 22.
[49] Bright, A History of Israel, 327.
[50] Walter C. Kaiser, and Paul D Wegner, A History of Israel : From the Bronze Age through the Jewish Wars, Revised ed (Nashville: B & H Academic, 2017), 562.
[51] Bright, A History of Israel, 327-28. However, to the Jews and Babylonians, Zedekiah was not considered a legitimate king, but Jehoiachin was still considered king.
[52] Kaiser, A History of Israel, 563; J. Daniel Hays, and J. Scott Duvall, The Baker Illustrated Bible Handbook (Grand Rapids, Mich.: Baker Books, 2011), 344-45.
[53] Bright, A History of Israel, 330.
[54] Kaiser, A History of Israel, 559, It was the thirteenth year of Josiah's reign.
[55] Chalmers, Interpreting the Prophets, 51.
[56] Bright, A History of Israel, 318.
[57] Tremper Longman, Peter Enns, and Mark L Strauss, The Baker Illustrated Bible Dictionary, (Grand Rapids: Baker Books, 2013), 906.
[58] Ibid, 906.
[59] Walter Brueggemann, “The Book of Jeremiah : Portrait of the Prophet.” Interpretation 37, no. 2 (1983), 130–45.
[60] Willem A, VanGemeren, Interpreting the Prophetic Word : An Introduction to the Prophetic Literature of the Old Testament (Grand Rapids, Mich.: Zondervan, 2010), 291.
[61] John Bright, “The Book of Jeremiah: Its Structure, Its Problems, and Their Significance for the Interpreter.” Interpretation: A Journal of Bible and Theology 9, no. 3 (1955), 259.
[62] John Bright, Jeremiah. [2D ed.] ed. The Anchor Bible, 21(Garden City, N.Y: Doubleday, 1973), lxxxvii. Bright estimates the year of Jeremiah's birth to be in B.C. 645 or earlier, and then Jeremiah's calling can be considered to be 17-18 years old.; Mark J. Boda, and J. G McConville, Dictionary of the Old Testament : Prophets. Ivp Bible Dictionary Series, 4 (Downers Grove, Ill.: IVP Academic, 2012), 425. Boda views Jeremiah's period of activity as 40-44 years.
[63] Kaiser, A History of Israel, 419, According to Jeremiah 52:28-30, the captivity period is identified as the seventh, 18th, and 23rd years of Nebuchadnezzar. This seems different from Kaiser's view because it is confirmed in B.C.598, 587, and 582 However, the traditional view of the academic world sees the third episode of Nebusaradan's captivity in B.C.582 as Gedaliah's assassination and Babylon's response to it (Jeremiah 41:1-3); Craigie, Jeremiah 1-25, 382, In this way, in the 19th year of Nebuchadnezzar, the year Nebusaradan burned the temple, and the royal palace in Jerusalem can be seen as B.C.586(Jeremiah 52:12-13).
[64] Kaiser, A history of Israel, 421; Longman, An Introduction to the Old Testament, 267-268.
[65] Kaiser, A history of Israel, 421.
[66] H. Lalleman-de Winkel, Jeremiah and Lamentations, Tyndale Old Testament Commentaries, Volume 21 (Downers Grove, Illinois: InterVarsity Press, 2013), 203.
[67] John H. Walton, Victor Harold Matthews, and Mark W Chavalas, The Ivp Bible Background Commentary: Old Testament (Downers Grove, Ill.: InterVarsity Press, 2000), 662; William Lee Holladay, and Paul D. Hanson, Jeremiah 2 : A Commentary on the Book of the Prophet Jeremiah, Chapters 26-52, Hermeneia--A Critical and Historical Commentary on the Bible (Minneapolis: Fortress Press, 1989), 669.
[68] Leslie C. Allen, and Jennifer K Cox, Jeremiah : A Commentary, Old Testament Library (Louisville, Kentucky: Westminster John Knox Press, 2008), 286-287; Lalleman, Jeremiah and Lamentations, 202; Walton, The Ivp Bible Background Commentary, 659.
[69] Allen, Jeremiah, 287; Holladay, Jeremiah 2, 669; Lalleman, Jeremiah and Lamentations, 202; Walton, The Ivp Bible Background Commentary, 695.
[70] Boda, Dictionary of the Old Testament : Prophets, 435.
[71] Huey, Jeremiah, Lamentations, 30.
[72] Tremper Longman, Jeremiah, Lamentations, New International Biblical Commentary, Old Testament Series, 14 (Peabody, Mass.: Hendrickson, 2008), 9.
[73] Dean O. Wenthe, and Thomas C. Oden, Jeremiah, Lamentations, Ancient Christian Commentary on Scripture, Old Testament, 12 (Downers Grove, Ill.: InterVarsity Press, 2009), xxvi.
[74] Huey, Jeremiah, Lamentations, 24. The book of Jeremiah appears to consist of four distinct parts: chaps. 1-25; 26-45; 46-51; and chap. 52. In addition, there is evidence of smaller collections within the work (e.g., 2:1-4:4; 4:5-6:30; 8:14-17; 21:11-23:8; 23:9-40); Walter C. Kaiser, and Tiberius Rata, Walking the Ancient Paths : A Commentary on Jeremiah (Bellingham, Washington: Lexham Press, 2019), 305, Kaiser argue, 1-24, 25, 26-45, 46-51, 52.[74] Chapter 25 can be seen as a hinge chapter, for it concludes Jer.1-24 with a message against all the nations, just as chapters 26-45 again conclude with messages against the nations in 46-51, along with an historical appendix in chapter 52.; Boda, Dictionary of the Old Testament, 423-24, 1 and 52, The first and last chapters that function and prologue and epilogue for the book. 2-10, 11-33, 34-51, The book in its present form has been roughly divided into thirds.
[75] Huey, Jeremiah, Lamentations, 250-51.
[76] John Arthur Thompson, The New International Commentary on the Old Testament : The Book of Jeremiah, (Grand Rapids (Mich.): W.B. Eerdmans, 1980), 544.
[77] Kaiser, Walking the Ancient Paths, 327.
[78] Keown, Jeremiah 26-52, 66.
[79] Longman, Jeremiah, Lamentations, 13-15; Walton, The Ivp Bible Background Commentary: Old Testament, 232; Longman, The Baker Illustrated Bible Dictionary, 908-9.
[80] Huey, Jeremiah, Lamentations, 26, “Scholars generally agree that there are three types of literary material in the book. They are (1) the poetic oracles, most from Jeremiah himself; (2) biographical prose narratives about events in the life and time of Jeremiah; and (3) saying and prose discourses akin to the style and vocabulary found in Deuteronomy and the Historical Books (the so-called Deuteronomistic history).”
[81] O. Palmer Robertson, The Christ of the Prophets, Abridged ed (Phillipsburg, N.J.: P & R Pub, 2008), 268.
[82] Thompson, The Book of Jeremiah, 544.
[83] Thompson, The Book of Jeremiah, 545.
[84] R. Laird Harris, Gleason L Archer, and Bruce K Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 1272a.
[85] YLT translated this as “Surely.”
[86] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2d, Accordance electronic ed. (Oxford: Clarendon Press, 1910), 206. §74h
[87] Harris, Theological Wordbook of the Old Testament, 767.
[88] Huey, Jeremiah, Lamentations, 254.
[89] Ernst Jenni, and Claus Westermann, eds, Theological Lexicon of the Old Testament (Peabody, Mass.: Hendrickson, 1997), s.v. “שׁוב,” 3:1312.
[90] G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, eds, Theological Dictionary of the Old Testament (Grand Rapids, Mich.: Eerdmans, 1974), 472f.
[91] Ludwig Köhler, Walter Baumgartner, M. E. J Richardson, Johann Jakob Stamm, and Benedikt Hartmann, The Hebrew and Aramaic Lexicon of the Old Testament (Study ed. Leiden: Brill, 2001), s.v. “שׁוב,” 4:1434.
[92] Francis Brown, S. R Driver, Charles A Briggs, Edward Robinson, James Strong, and Wilhelm Gesenius, The Brown, Driver, Briggs Hebrew and English Lexicon : With an Appendix Containing the Biblical Aramaic : Coded with the Numbering System from Strong's Exhaustive Concordance of the Bible (Peabody, Mass.: Hendrickson, 2001), s.v. “שׁוב,” 996.
[93] Society for Old Testament Study, The Dictionary of Classical Hebrew, Edited by David J. A Clines (Sheffield: Sheffield Academic Press, 1993), s.v. “שׁוב,” 450-452.
[94] Thompson, The Book of Jeremiah, 80.
[95] Thompson, The Book of Jeremiah, 76-77.
[96] Thompson, The Book of Jeremiah, 79-80.
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