Jeremiah 50:35–37

Footnotes

1. 90 Heb “the Chaldeans.” For explanation of the rendering see the study note on . There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. §112.q) but not in the sense of purpose as , render them. Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the Lord is marshaling against Babylon and which he has addressed by way of command several times (e.g., vv. 14, 21, 26–27, 29). Compare 46:14 and the study note there.
2. 91 Heb “Oracle of the Lord.”
3. 92 The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” 95 III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. 108 II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” ( 146 V בָּר). V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26–52 [], ) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in .
4. 93 This translation follows the suggestion of 383 I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
5. 94 The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. 369 חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
6. 95 Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35–37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her …” might create more confusion than what it is worth to be that pedantic.
7. 96 Or “in the country,” or “in her armies”; Heb “in her midst.”
8. 97 Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [], 355; ; ). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.