Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ¹ 

But even when you punish these people, they feel no remorse. ² 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ³ 

They refuse to change their ways. ⁴ 

Yeremia 40:1

Jeremiah Is Set Free A Second Time

40:1 The Lord spoke to Jeremiah ⁵  after Nebuzaradan the captain of the royal guard had set him free at Ramah. ⁶  He had taken him there in chains ⁷  along with all the people from Jerusalem ⁸  and Judah who were being carried off to exile to Babylon.

Yeremia 41:10

41:10 Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses ⁹  and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.

Yeremia 51:59

51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. ¹⁰  (Seraiah was a quartermaster.) ¹¹ 

[5:3]  ¹ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ² tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ³ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴ tn Or “to repent”; Heb “to turn back.”

[40:1]  ⁵ tn Heb “The word which came to Jeremiah from the Lord.” This phrase regularly introduces the Lord’s directions to Jeremiah which immediately follow (cf. 7:1; 11:1; 18:1; 30:1; 34:1; 35:1). In 21:1; 44:1 it introduces a word of the Lord that Jeremiah communicates to others. However, no directions to Jeremiah follow here nor does any oracle that Jeremiah passes on to the people. Some commentators explain this as a heading parallel to that in 1:1-3 (which refers to messages and incidents in the life of Jeremiah up to the fall of Jerusalem) introducing the oracles that Jeremiah delivered after the fall of Jerusalem. However, no oracles follow until 42:9. It is possible that the intervening material supply background material for the oracle that is introduced in 42:7. An analogy to this structure but in a much shorter form may be found in 34:8-12. Another possible explanation is that the words of the captain of the guard in vv. 2-3 are to be seen as the word of the Lord to Jeremiah. In this case, it is a rather ironical confirmation of what Jeremiah had been saying all along. If it is thought strange that a pagan soldier would have said these words, it should be remembered that foreign soldiers knew through their intelligence sources what kings and prophets were saying (cf. Isa 36:7), and it is not unusual for God to speak through pagan prophets (cf. Balaam’s oracles, e.g. Num 23:7-10) or even a dumb animal (e.g., Balaam’s donkey [Num 22:28, 30]). Given the penchant for the use of irony in the book of Jeremiah, this is the most likely explanation. For further discussion on this view see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 235-36.

[40:1]  ⁶ sn Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14. However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.

[40:1]  ⁷ tn Heb “when he took him and he was in chains.” The subject is probably Nebuzaradan or the indefinite third singular (GKC 460 §144.d). The Kethib of the word for בָּאזִקִּים (ba’ziqqim) is to be explained as a secondary formation with prosthetic א (aleph) from the normal word for “fetter” (זֵק, zeq) according to HALOT 27 s.v. אֲזִקִּים (see GKC 70 §19.m and 235-36 §85.b for the phenomenon).

[40:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[41:10]  ⁹ tn Heb “the daughters of the king.” Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator’s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes.

[51:59]  ¹⁰ sn This would be 582 b.c.

[51:59]  ¹¹ tn Heb “an officer of rest.”