Jer 29:26 | KD | STEP | "Because thou hast sent in thy name (without divine commission) letters to all the people in Jerusalem, and to Sephaniah the son of Maaseiah the priest, and to all the priests, saying." ספרים may be a single letter, cf. 2Ki 10:1-2; but since these were sent to the people, the priest Zephaniah, and all the people, the word doubtless means here letters in the plural. As to Zephaniah ben Maaseiah, see at Jer 21:1. - In follows the main substance of the letter: "Jahveh hath set thee to be priest in the stead of the priest Jehoiada, that there should be officers in the house of Jahveh for every man that is mad and prophesieth, that thou shouldest put him in the stocks and in neck-irons. Jer 29:27. And, now, why hast thou not restrained Jeremiah of Anathoth, that prophesieth to you? Jer 29:28. For therefore hath he sent to us to Babylon (a letter) to the effect: It will last long; build houses and dwell (therein), and plant gardens and eat the fruit of them." Zephaniah occupied, acc. to , the post of a chief officer of the temple, was a chief warden, as Pashur had been before him, , who had charge of the police regulations of the temple. In the stead of the priest Jehoiada. These words Grot., Hitz., and Gr. refer to the high priest Jehoiada under King Joash, 2Ki 11:18, who set up officers (פּקדּות) over the temple. But this view cannot be reconciled with the words of the text: "Jahveh hath set thee to be priest in Jehoiada’s stead, that there should be officers;" since from these ambiguous words, Zephaniah filled the same post as Jehoiada had done, and was his successor in office. The other well-known Jehoiada was high priest, who appointed officers; Zephaniah, on the other hand was only "the second priest," and as such had charge of the temple arrangements and of public order there. Nor is there any hint here or elsewhere that Zephaniah was the immediate successor of Pashur in this office, nor any indication to make it unlikely that Jehoiada held the post after Pashur and that Zedekiah succeeded him. The plural "officers" is general: that at all times there should be officers. "For every man that is mad an prophesieth." משׁגּע, the deranged or mad person, is here closely associated with מתנבּא, him that bears himself as prophet. The former word is used in the evil sense of the apparently deranged behaviour of the man on whom the Spirit of God has laid hold, 2Ki 9:11; Hos 9:7. The idea is not: for (or against) every prophet, but: for every madman that plays the prophet. The temple, i.e., the outer court of the temple, was the usual place for prophets to take their stand. Shemaiah accordingly means that it was the duty of the chief warden of the temple to repress attempts to speak in the temple on the part of pretended prophets, by putting such persons in stocks and irons. As to מהפּכת, see on Jer 20:2. צינק is ἁπ λεγ.. It certainly does not mean prison after צנק, in Samaritan = clausit ; but apparently neck-irons after Arab. znâq , necklace, ring. Since both words are used together here, and since the meaning is apparently that Jeremiah should be put into both instruments at once, Hitz. conjectures that both together were needed to make the stocks complete, but that each had its own proper name, because it was possible to fix in the neck, leaving hands and feet free, or conversely, as in Jer 20:2. - גּער, rebuke, check by threats, restrain, cf. Rth 2:16; Mal 3:11, etc. "For therefore," sc. just because thou hast not restrained him from prophesying he has sent to Babylon. שׁלח with לאמר following, send to say, means: to send a message or letter as follows. לאמר ארכה היא Hitz. renders: for he thought: it (Babylon) is far away; Jeremiah’s meaning being, that in Jerusalem they would know nothing about his letter he was sending to Babylon. But such a hidden purpose is utterly foreign to the character of the prophet. He had publicly predicted in Jerusalem the long seventy years’ duration of the exile; and it was not likely to occur to him to wish to make a secret of the letter of like import which he sent to Babylon. Besides, Hitz.'s interpretation is forced. Since there is no לאמר before בּנוּ בתּים, the לאמר before ארכה can only be introductory to the contents of the letter. For ארך used of duration in time, cf. ; Job 11:9. "Long-lasting it is," sc. your sojourn in Babylon. These words give the burden of his prophecy, that on which he founded his counsel: build houses, etc.

‏ Jeremiah 29:26

Jer 29:25-28 "Because thou hast sent in thy name (without divine commission) letters to all the people in Jerusalem, and to Sephaniah the son of Maaseiah the priest, and to all the priests, saying." ספרים may be a single letter, cf. 2Ki 10:1-2; but since these were sent to the people, the priest Zephaniah, and all the people, the word doubtless means here letters in the plural. As to Zephaniah ben Maaseiah, see at Jer 21:1. - In Jer 29:26-28 follows the main substance of the letter: "Jahveh hath set thee to be priest in the stead of the priest Jehoiada, that there should be officers in the house of Jahveh for every man that is mad and prophesieth, that thou shouldest put him in the stocks and in neck-irons. Jer 29:27. And, now, why hast thou not restrained Jeremiah of Anathoth, that prophesieth to you? Jer 29:28. For therefore hath he sent to us to Babylon (a letter) to the effect: It will last long; build houses and dwell (therein), and plant gardens and eat the fruit of them." Zephaniah occupied, acc. to Jer 29:26, the post of a chief officer of the temple, was a chief warden, as Pashur had been before him, Jer 21:1, who had charge of the police regulations of the temple.

In the stead of the priest Jehoiada. These words Grot., Hitz., and Gr. refer to the high priest Jehoiada under King Joash, 2Ki 11:18, who set up officers (פּקדּות) over the temple. But this view cannot be reconciled with the words of the text: "Jahveh hath set thee to be priest in Jehoiada’s stead, that there should be officers;" since from these ambiguous words, Zephaniah filled the same post as Jehoiada had done, and was his successor in office. The other well-known Jehoiada was high priest, who appointed officers; Zephaniah, on the other hand was only "the second priest," and as such had charge of the temple arrangements and of public order there. Nor is there any hint here or elsewhere that Zephaniah was the immediate successor of Pashur in this office, nor any indication to make it unlikely that Jehoiada held the post after Pashur and that Zedekiah succeeded him. The plural "officers" is general: that at all times there should be officers. "For every man that is mad an prophesieth." משׁגּע, the deranged or mad person, is here closely associated with מתנבּא, him that bears himself as prophet. The former word is used in the evil sense of the apparently deranged behaviour of the man on whom the Spirit of God has laid hold, 2Ki 9:11; Hos 9:7. The idea is not: for (or against) every prophet, but: for every madman that plays the prophet. The temple, i.e., the outer court of the temple, was the usual place for prophets to take their stand. Shemaiah accordingly means that it was the duty of the chief warden of the temple to repress attempts to speak in the temple on the part of pretended prophets, by putting such persons in stocks and irons. As to מהפּכת, see on Jer 20:2. צינק is ἁπ λεγ.. It certainly does not mean prison after צנק, in Samaritan = clausit; but apparently neck-irons after Arab. znâq, necklace, ring. Since both words are used together here, and since the meaning is apparently that Jeremiah should be put into both instruments at once, Hitz. conjectures that both together were needed to make the stocks complete, but that each had its own proper name, because it was possible to fix in the neck, leaving hands and feet free, or conversely, as in Jer 20:2. - גּער, rebuke, check by threats, restrain, cf. Rth 2:16; Mal 3:11, etc. "For therefore," sc. just because thou hast not restrained him from prophesying he has sent to Babylon. שׁלח with לאמר following, send to say, means: to send a message or letter as follows. לאמר ארכה היא Hitz. renders: for he thought: it (Babylon) is far away; Jeremiah’s meaning being, that in Jerusalem they would know nothing about his letter he was sending to Babylon. But such a hidden purpose is utterly foreign to the character of the prophet. He had publicly predicted in Jerusalem the long seventy years’ duration of the exile; and it was not likely to occur to him to wish to make a secret of the letter of like import which he sent to Babylon. Besides, Hitz.'s interpretation is forced. Since there is no לאמר before בּנוּ בתּים, the לאמר before ארכה can only be introductory to the contents of the letter. For ארך used of duration in time, cf. 2Sa 3:1; Job 11:9. "Long-lasting it is," sc. your sojourn in Babylon. These words give the burden of his prophecy, that on which he founded his counsel: build houses, etc.