Yeremia 1:1-9

The Superscription

1:1 The following is a record of what Jeremiah son of Hilkiah prophesied. ¹  He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin. 1:2 The Lord ²  began to speak to him ³  in the thirteenth year that Josiah son of Amon ruled over Judah. 1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year ⁴  that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem ⁵  were taken into exile. ⁶ 

Jeremiah’s Call and Commission

1:4 The Lord said to me,

1:5 “Before I formed you in your mother’s womb ⁷  I chose you. ⁸ 

Before you were born I set you apart.

I appointed you to be a prophet to the nations.”

1:6 I answered, “Oh, Lord God, ⁹  I really ¹⁰  do not know how to speak well enough for that, ¹¹  for I am too young.” ¹²  1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ¹³  to whomever I send you and say whatever I tell you. 1:8 Do not be afraid of those to whom I send you, ¹⁴  for I will be with you to protect ¹⁵  you,” says the Lord. 1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ¹⁶ 

[1:1]  ¹ tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1[28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1).

[1:2]  ² sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants YHWH but substituted the vowels for the word “Lord.” The practice of calling him “Lord” rather than using his proper name is also reflected in the Greek translation which is the oldest translation of the Hebrew Bible. The meaning of the name Yahweh occurs in Exod 3:13-14 where God identifies himself as the God of Abraham, Isaac, and Jacob and tells Moses that his name is “I am” (אֶהְיֶה, ’ehyeh). However, he instructs the Israelites to refer to him as YHWH (“Yahweh” = “He is”); see further Exod 34:5-6.

[1:2]  ³ tn Heb “to whom the word of the Lord came.” The present translation is more in keeping with contemporary English idiom. The idea of “began to speak” comes from the context where the conclusion of his speaking is signaled by the phrases “until the end of the eleventh year of Zedekiah” and “until the people of Jerusalem were taken into exile” in v. 3.

[1:3]  ⁴ sn This would have been August, 586 b.c. according to modern reckoning.

[1:3]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ⁶ tn Heb “and it [the word of the Lord] came in the days of Jehoiakim…until the end of the eleventh year of Zedekiah…until the carrying away captive of Jerusalem in the fifth month.”

[1:5]  ⁷ tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.

[1:5]  ⁸ tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.

[1:6]  ⁹ tn Heb “Lord Yahweh.”

[1:6]  sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.

[1:6]  ¹⁰ tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).

[1:6]  ¹¹ tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.

[1:6]  ¹² tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.

[1:7]  ¹³ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:8]  ¹⁴ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ¹⁵ tn Heb “rescue.”

[1:9]  ¹⁶ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[1:9]  sn The passage is reminiscent of Deut 18:18 which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.