translation_id: net-engnet

book_id: JER

label: NET textual note

text: The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1 . However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1 . I.e., it left out both the heading at 27:1 , and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1 ) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a. sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others ( 27:16 ) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.


label: NET translator note

text: Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15 ). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” ( אֶל יִרְמִיָּה [’ el yirmiyyah ] = אֵלַי , [’ elay ]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down ( Jer 36:4, 32 ).


text: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.


text: Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.


text: Heb “Oracle of the Lord .” sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22 ).


text: Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”


text: The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.


text: Many Hebrew mss read “starvation/famine” which is the second member of a common triad “sword, famine, and plague” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14 . The words “disaster and plagues” are missing in the LXX.


text: The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “ The prophets who were before me and you from ancient times, they prophesied… The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him .”


text: Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”


text: Heb “Then the prophet Jeremiah went his way.”


text: Heb “Hananiah, ‘Thus says the Lord ….” The translation uses an indirect quotation here used to eliminate one level of embedded quotation.


text: The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.


text: Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.” sn This whole incident (and the preceding one in ) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the Lord ’s message to submit to Babylonian authority. Hananiah’s breaking of the yoke was a prediction that that authority would not last beyond two years. By breaking the yoke he was encouraging rebellion against Nebuchadnezzar’s (and hence the Lord ’s) authority (cf. 27:9, 14 ). However, rebelling would only result in further, harsher, more irresistible measures by Nebuchadnezzar to control such rebellion.


text: Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.


text: Heb “An iron yoke I have put on the necks of all these nations.”


text: Or “You are giving these people false assurances.”