translation_id: net-engnet

book_id: JER

label: NET translator note

text: Or “I, the Lord , made the earth. I formed it in such a way as to firmly establish it”; Heb “Thus says the Lord who makes/does it, the Lord who forms it to establish it, whose name is the Lord .” It is unclear what the antecedent of “it” is. The Greek version supplies the object “the earth.” However, as D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project , 4:269, notes, this is probably a smoothing of a text which had no object other than the pronoun. No other text or version has an object other than the pronoun. It could be argued that “the earth” is to be understood as the intended referent from other contexts within the book of Jeremiah ( Jer 10:12, 16; 51:15 ) where these verbs refer to the Lord as creator and from the prior context in 32:17 where the Lord ’s power as creator is the basis for the assertion that nothing is too hard for him. This is the object that is supplied in a number of modern English versions and commentaries. However, the use of the feminine singular pronoun in other contexts to refer to an indefinite reality which is spelled out in the preceding or following context (cf. 2 Kgs 19:25 ; Isa 22:11; 37:26; 44:7 ) lends credence to the suggestion by the committee for The Hebrew Old Testament Project that the pronoun refers to the work or plan of the Lord , a view which is reflected in the NJPS and has been adopted here. For the use of the verb “form” here in the sense of “plan” see BDB 427 s.v. יָצַר 2.b and compare the usage in Isa 22:11; 37:26 . The best discussion of options is given in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 169-70, who see the pronoun referring ahead to the great and hidden things of v. 3 . As in several other cases our translation has opted for a first person introduction rather than the third person of the original because the Lord himself is speaking.


text: This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord ’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers ( Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.


text: Heb “the sword.” The figure has been interpreted for the sake of clarity.


text: Heb “The Chaldeans.” See the study note on 21:4 for further explanation.


text: Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3 ).


text: The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “ 33:4 For thus says the Lord , the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5 “going [or those going] to fight” ( בָּאִים , ba ’ im ) and (2) the infinitive plus suffix that introduces the next clause “and to fill them” ( וּלְמַלְאָם , ulÿmal ’ am ). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144. i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4 ]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב ( hekharev ba ’ im ) of the Hebrew text arose and there is doubt whether סֹלְלוֹת ( solÿlot ) can refer to a defense mound. W. L. Holladay ( Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים ( hakharakim ) in place of הֶחָרֶב ( hekharev ) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת , solÿlot ). He does not, however, further suggest seeing בָּאִים ( ba ’ im ) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת which is elsewhere “siege mound” and חֲרַכִּים ( kharakim ) which elsewhere refers only to the latticed opening of a window ( Song 2:9 ). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers ( Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.


text: Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6 . These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי ( hinni ) after the introductory “Thus says the Lord ” in Jer 32:28, 37 .


text: The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת . However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6 ; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר , ’ ashar ).


text: Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44 .


text: This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32 ; 1 Kgs 13:6 ; Isa 1:26 . sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3 .


text: Heb “Thus says the Lord .” For the first person rendering see the translator’s note at the end of v. 2 . sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3 .


text: Heb “You.” However, the pronoun is plural as in 32:36, 43 . See the translator’s note on 32:36 .


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Heb “ 33:10 Thus says the Lord , ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.


text: Heb “Oracle of the Lord .”


text: Or “I will restore the fortunes of the land.” sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7 .


text: This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32 ; 1 Kgs 13:6 ; Isa 1:26 . sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3 .


text: Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10 . Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord ’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”


text: Heb “Oracle of the Lord .” For the first person form of address see the translator’s notes on vv. 2, 10, 12 .


text: Heb “sprig” or “shoot.” sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5 .


text: For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.


text: Heb “And this is what will be called to it: ‘The Lord our righteousness.’” sn For the significance of this title see the study note on the parallel text in 23:6 . Other titles by which Jerusalem is to be known are found in Isa 62:2-4 ; Jer 3:17 ; Ezek 48:35 ; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26 ). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.


text: Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”


text: Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”


text: Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1 . This is a continuation of “the second time.”


text: Heb “Thus says the Lord .” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22 ) and the Levites based on a contrary to fact condition (v. 20 ). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.


text: The word יוֹמָם ( yomam ) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).


text: Heb “you.” The pronoun is plural as in 32:36, 43; 33:10 .


text: The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord , ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.” sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29 ; Ps 89:3-4, 19-29 ) and God’s covenant with the Levites (cf. Num 25:10-13 ; Mal 2:4-6 ; Deut 32:8-11 ).


text: Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style. sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26 ). This is guaranteed by the creation order which is the object of both God’s creative decree ( Gen 1:14-19 ) and his covenant with Noah after the flood ( Gen 8:22 ). (For further discussion on the nature of a covenant of grant see the study note on 32:40 .) The rejection of the lines of Jehoiakim ( 36:30 ) and Jeconiah ( 22:30 ) and the certain captivity and death of Zedekiah ( 32:4 ) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5 ). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).


text: Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.


text: Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143. d ). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14 ) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18 ).


text: Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’ od ] here).


text: Heb “Thus says the Lord .” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25 . The Hebrew text of vv. 25-26 reads: “Thus says the Lord , “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.


text: The Hebrew particle כִּי ( ki ) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).


text: Or “I will make them prosperous once again,” or “I will bring them back from captivity.” sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11 . This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10 ). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14 ).