The BibleTexts.com Bible Commentary Copyright 1996-2004 Robert Nguyen Cramer THE BOOK OF JEREMIAH |
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And if this people -- or a prophet or a priest -- should ask you, 'What is the massa [that is, the utterance] of Yahweh?' say to them 'You are the massa [that is, the burden], and I will cast you off -- Yahweh's word.
and comments:
The point hinges on a pun on the word massa. This word, which derives from the root ns ("to lift up"), may on the one hand have the force of a lifting up of the voice, thus of a "prophetic utterance," and on the other hand of a thing physically to be lifted up, a "burden." The massa of Yahweh is that the people are a massa. In vss. 34-40 the wordplay is developed in a slightly different direction. It appears that some have been using the word sarcastically, in the sense that Yahweh's utterance is a burden to them; they are therefore forbidden to use the word at all.
Critical scholars are almost unanimous in the opinion that only vs. 33 is from Jeremiah, the rest being a late editorial addition. Vs. 33 (proplerly translated by RSV [and by NRSV] is entirely in accord with Jeremiah's thought, but vss. 34-40 are foreign to his thinking. The latter are from the late scribe or rabbi who considered it improper to use the term the burden of the Lord to refer to God's word.
The word translated burden is massa, from a root meaning "to lift up." It frequently has the literal meaning "a burden," as in vs. 33b: You are the burden [of the Lord], which he finds difficult to bear. It was also a technical term for a message or oracle of God, as in Nah. 1:1; Hab. 1:1, Mal. 1:1; et al. The usage may have originated in the idea that the message of the prophet was a burden placed by God upon the prophet, which he in turn was expected to place on the nation or individual. It was most often used of messages foretelling catastrophe and doom...
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Jer. 39:1-10 is a summary of Babylons actions against Jerusalem and its inhabitants after the fall of the city and is essentially the same as that found in 52:4-16 and 2 Kings 25:1-12.
Jer. 39:11-14 contains the surprising claim that Jeremiah counted among his defenders in high places Nebuchadnezzar himself. At first glance this seems implausible. Yet he had tried to leave the city during a temporary lull in the siege (37:11-13), and he had a history of preaching submission to Nebuchadnezzar (chaps. 27-29; 38:17-23) and even of suggesting defection (21:8-10; 38:2-3). Since there were Jewish deserters among the Babylonians (38:19), it is not unreasonable to assume that Nebuchadnezzar had been made aware of all this. Furthermore, we can infer that Nebuchadnezzar had knowledge of local events from the fact that Gedaliah, whom he appointed governor of Judah (40:5; 2 Kings 25:22) and to whom Jeremiah was entrusted, was of the house of Shaphan, one of the mainstays of the pro-Babylonian party.
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Copyright
1996-2005 Robert Nguyen Cramer
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