Jeremiah 42
42
The Survivors Ask the Lord for Advice but Refuse to Follow It
1 Then all the army officers, including Johanan son of Kareah and Jezaniah son of Hoshaiah#sn Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8. The title āthe Maacathiteā would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named āAzariahā in Jer 43:2 (the Greek version has Azariah both here and in 43:2). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1). and all the people of every class,#tn Or āwithout distinction,ā or āAll the people from the least important to the most importantā; Heb āfrom the least to the greatest.ā This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.) went to the prophet Jeremiah. 2 They said to him, āPlease grant our request#tn Heb āplease let our petition fall before you.ā For the idiom here see 37:20 and the translatorās note there. and pray to the Lord your God for all those of us who are still left alive here.#tn Heb āon behalf of us, [that is] on behalf of all this remnant.āsn This refers to the small remnant of people who were left of those from Mizpah who had been taken captive by Ishmael after he had killed Gedaliah and who had been rescued from him at Gibeon. There were other Judeans still left in the land of Judah who had not been killed or deported by the Babylonians. For, as you yourself can see, there are only a few of us left out of the many there were before.#tn Heb āFor we are left a few from the many as your eyes are seeing us.ā The words āused to beā are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style. 3 Pray that the Lord your God will tell us where we should go and what we should do.ā 4 The prophet Jeremiah answered them, āAgreed!#tn Heb āI have heardā = āI agree.ā For this nuance of the verb see BDB 1034 s.v. ש×Öø×Ö·×¢ Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there. I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you.#tn Heb āall the word which the Lord will answer you. I will not keep anything back from you.ā 5 They answered Jeremiah, āMay the Lord be a true and faithful witness against us if we do not do just as#tn Heb ādo according to all the word which.ā the Lord sends you to tell us to do. 6 We will obey what the Lord our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.ā#tn Heb āWhether good or whether evil we will hearken to the voice of the Lord our God to whom we are sending you in order that it may go well for us because/when we hearken to the voice of the Lord our God.ā The phrase āwhether good or whether evilā is an abbreviated form of the idiomatic expressions āto be good in the eyes ofā = āto be pleasing toā (BDB 374 s.v. ××Ö¹× 2.f and see 1 Kgs 21:2) and āto be bad in the eyes ofā = āto be displeasing toā (BDB 948 s.v. ×ØÖ·×¢ 3 and see Num 22:34). The longer Hebrew sentence has been broken down and restructured to better conform with contemporary English style.
7 Ten days later the Lord spoke to Jeremiah. 8 So Jeremiah summoned Johanan son of Kareah and all the army officers who were with him and all the people of every class.#tn Or āwithout distinction,ā or āAll the people from the least important to the most importantā; Heb āfrom the least to the greatest.ā This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.) 9 Then Jeremiah said to them, āYou sent me to the Lord God of Israel to make your request known to him. Here is what he says to you:#tn Heb āThus says the Lord God of Israel to whom you sent me to present your petition before him, āā¦āā The sentence has been restructured to cut down on the length of the introduction leading in to the long quote.sn Their ārequestā is that Jeremiah would tell them where to go and what to do (v. 3). 10 āIf you will just stay#tn The word ājustā is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see JoĆ¼on 2:423 Ā§123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb ש××Ö¼× (shuv), but all the versions interpret it as though it is from ×Öøש×Ö·× (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a × (yod) or this is one of the cases that GKC 69 Ā§19.i list as the possible loss of a weak consonant at the beginning of a word. in this land, I will build you up. I will not tear you down. I will firmly plant you.#tn Or āI will firmly plant you in the land,ā or āI will establish you.ā This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41. I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you. 11 Do not be afraid of the king of Babylon whom you now fear.#sn See Jer 41:18 for their reason for fear. Do not be afraid of him because I will be with you to save you and to rescue you from his power. I, the Lord, affirm it!#tn Heb āoracle of the Lord.ā 12 I will have compassion on you so that he in turn will have mercy on you and allow you to return to your land.ā
13 āYou must not disobey the Lord your God by saying, āWe will not stay in this land.ā 14 You must not say, āNo, we will not stay. Instead we will go and live in the land of Egypt where we will not face war,#tn Heb āsee [or experience] war.ā or hear the enemyās trumpet calls,#tn Heb āhear the sound of the trumpet.ā The trumpet was used to gather the troops and to sound the alarm for battle. or starve for lack of food.ā#tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 āBut if you say [or continue to say (the form is a participle)], āWe will not stay in this landā with the result that you do not obey [or āmore literally, do not hearken to the voice of] the Lord your God, 42:14 saying, āNo, but to the land of Egypt we will go where weā¦and there we will live,ā 42:15 now therefore hear the word of the Lordā¦ā The sentence has been broken up and restructured to better conform with contemporary English style but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original. 15 If you people who remain in Judah do that, then listen to what the Lord says. The Lord God of Israel who rules over all#tn Heb āYahweh of armies, the God of Israel.ā See the study note on 2:19 for the translation and significance of this title. says, āIf you are so determined#tn Heb āset your face to.ā See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage. to go to Egypt that you go and settle there, 16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to#tn Or āwill follow you right into Egypt,ā or āwill dog your steps all the way to Egyptā; Heb ācling after.ā This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of āto pursue closely.ā See BDB 180 s.v. ×Ö¼Öø×ַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2. Egypt. You will die there.#tn The repetition of the adverb āthereā in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, āto the land of Egypt we will goā¦and there we will live.ā In v. 16 God says, āwarsā¦there will catch up with youā¦the hungerā¦there will follow after youā¦and there you will die.ā God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10-12). 17 All the people who are determined to go and settle in Egypt will die from war, starvation, or disease. No one will survive or escape the disaster I will bring on them.ā 18 For#tn Or āIndeed.ā the Lord God of Israel who rules over all#tn Heb āYahweh of armies, the God of Israel.ā See the study note on 2:19 for the translation and significance of this title. says, āIf you go to Egypt, I will pour out my wrath on you just as I poured out my anger and wrath on the citizens of Jerusalem.#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. You will become an object of horror and ridicule, an example of those who have been cursed and that people use in pronouncing a curse.#tn See the study note on 24:9 and the usage in 29:22 for the meaning and significance of this last phrase. You will never see this place again.ā#tn Or āland.ā The reference is, of course, to the land of Judah.
19 āThe Lord has told you people who remain in Judah, āDo not go to Egypt.ā Be very sure of this: I warn you#tn Heb āKnow for certain that I warn youā¦ā The idea of āfor certainā is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 Ā§35.3.1h and 509 Ā§31.5b). The substitution āof this:ā for āthatā has been made to shorten the sentence in conformity with contemporary English style. here and now.#tn Heb ātoday.ā 20 You are making a fatal mistake.#tn Heb āyou are erring at the cost of your own livesā (BDB 1073 s.v. ×ŖÖ¼Öø×¢Öø× Hiph.3 and HALOT 1626 s.v. ×ŖÖ¼Öø×¢Öø× Hif 4, and cf. BDB 90 s.v. ×Ö¼Ö° 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of āat the cost of your livesā). This fits the context better than āyou are deceiving yourselvesā (KBL 1035 s.v. ×ŖÖ¼Öø×¢Öø× Hif 4). The reading here follows the Qere ×Ö“×ŖÖ°×¢Öµ××ŖÖ¶× (hitāetem) rather than the Kethib which has a metathesis of × (yod) and ×Ŗ (tav), i.e., ×Ö“×ŖÖ°×¢Öµ×ŖÖ¶××. The Greek text presupposes ×Ö²×ØÖµ×¢Ö¹×ŖÖ¶× (hareāotem, āyou have done evilā), but that reading is generally rejected as secondary. For you sent me to the Lord your God and asked me, āPray to the Lord our God for us. Tell us what the Lord our God says and we will do it.ā#tn Heb āAccording to all which the Lord our God says so tell us and we will do.ā The restructuring of the sentence is intended to better reflect contemporary English style. 21 This day#tn Or āToday.ā I have told you what he said.#tn The words āwhat he saidā are not in the text but are implicit and seem necessary for clarity. But you do not want to obey the Lord by doing what he sent me to tell you.#tn Heb āBut you have not hearkened to the voice of [idiomatic for āobeyedā see BDB 1034 s.v. ש×Öø×Ö·×¢ Qal.1.m] the Lord your God, namely [cf. BDB 252 s.v. ×Ö° 1.b] with respect [cf. BDB 514 s.v. ×Ö° 5.f(c)] all which he has sent to us.ā The verb is translated ādonāt seem to want to obeyā because they have not yet expressed their refusal or their actual disobedience. Several commentaries sensing this apparent discrepancy suggest that 42:19-22 are to be transposed after 43:1-3 (see, e.g., BHS note 18a, W. L. Holladay, Jeremiah [Hermeneia], 2:275; J. Bright, Jeremiah [AB], 252, 256, 258). However, there is absolutely no textual evidence for the transposition and little reason to suspect an early scribal error (in spite of Holladayās suggestion). It is possible that Jeremiah here anticipates this answer in 43:1-3 through the response on their faces (so Bright, 256; F. B. Huey, Jeremiah, Lamentations [NAC], 361). G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 249) also call attention to the stated intention in 41:17 and the fact that the strong warning in 42:15-17 seems to imply that a negative response is expected). The use of the perfect here is perhaps to be related to the perfect expressing resolve or determination (see IBHS 489 Ā§30.5.1d). It is also conceivable that these two verses are part of a conditional sentence which has no formal introduction. I.e., āAnd if you will not obeyā¦then you should know for certain thatā¦ā For examples of this kind of conditional clause introduced by two vavs (×) see JoĆ¼on 2:628-29 Ā§167.b, and compare Jer 18:4; Judg 6:13. However, though this interpretation is within the possibilities of Hebrew grammar, I know of no translation or commentary that follows it. So it has not been followed in the translation or given as an alternate translation. 22 So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.ā
Terpilih Sekarang Ini:
Jeremiah 42: NET
Highlight
Salin
Bandingkan
Kongsi
Ingin menyimpan sorotan merentas semua peranti anda? Mendaftar atau log masuk
1996 - 2007 by Biblical Studies Press, LLC
