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8:1 the bones of the kings of Judah See note on Jer 7:33. Exposure of the bones defiled the valley from ritual use. Compare 2 Kgs 23:16, where Josiah exhumes the tombs around the Bethel shrine and burns the bones on the altar.
8:2 all the host of heaven The sun, moon, and stars were associated with divine beings in the ancient Near East.
Astrology ISBE
8:3 all the remaining Surviving the massacre is depicted as a fate worse than death. Being part of the remnant is not a positive experience. Compare Ezek 5:3; 7:16.
Yahweh of hosts A title identifying God as leader of the heavenly armies—and also ultimately in authority over earthly armies. See note on Jer 6:6.
8:4–17 The people’s failure to repent and impending judgment are common recurring themes in Jeremiah. The central section of this passage in vv. 10–12 repeats many of the details of judgment expressed previously in 6:12–15. The language is nearly identical in parts. Rejecting the word of Yahweh is the ultimate act of foolishness, but the people believed they were following what their prophets and priests had presented as the word of Yahweh (vv. 8–9). Jeremiah rejects their appeal, asserting that those prophets and scribes had not really heard from God. |
8:4 If one turns away does he not return? The Hebrew phrase used here may be literally rendered “if one turns, then does one not turn?” Jeremiah frequently plays on the ambiguity inherent in the Hebrew root shuv, often translated as “to turn,” or “to return”; he uses forms of the word six times in vv. 4–6. Context supplies the sense of opposite movement.
The Significance of “Shuv” in Jeremiah
8:7 the turtledove, and the swallow, and the song bird The exact identification of these birds is unknown, but the significance of the metaphor is clear. Migratory birds obey their instinctual God-given guidance while people instinctively rebel and oppose God.
8:8 the law of Yahweh is with us Jeremiah rebukes Israel for claiming to have the law since they don’t obey it or follow Yahweh (v. 7).
the lying stylus of the scribes Jeremiah accuses the scribes—the official teachers and transmitters of the written word of God—of passing on a corrupted interpretation of the divine message.
The tension between the spoken word of the prophet and the written word of the scribe foreshadows the shift in religious authority that occurs after the exile. For example, the prophets Haggai and Zechariah encouraged the exiles to finish rebuilding the temple (ca. 515 bc; see Ezra 6:14), but the scribe Ezra
was credited with turning the people back to Yahweh by teaching them the Law (ca. 450 bc; see Ezra 7:1–10). Jeremiah further connects the “scribes” with the term chakhamim, often translated as “wisemen,” in Jer 8:9, likely directing his critique at the official class of sages entrusted with preserving wisdom teaching (such as the book of Proverbs) and religious texts such as the ot law. Jeremiah claims his dynamic experience of a living word from Yahweh is superior to the static tradition of the scribes, which they could change to a lie with the stroke of a pen.
Scribes ISBE
Wise Men (OT) ISBE
8:9 The wise See note on v. 8.
what is wisdom to them? True wisdom consists of recognizing or acknowledging Yahweh as the source of all knowledge and understanding.
8:10 their wives to others Compare 6:12.
unlawful gain The wisdom teaching in Proverbs specifically warns against the wicked life of chasing unjust gain. Here, all are depicted violating this ethical principle.
8:11 Peace, peace Repeated from 6:14.
8:12 they had committed a detestable thing See note on 2:7; compare 6:15.
8:13 There are no grapes on the vine The metaphor of Judah as a vineyard with no fruit echoes the imagery of 5:10 and Isa 5:1–7.
and there are no figs on the fig tree Compare Jesus’ Parable of the Barren Fig Tree in Luke 13:6–9. There should have been fruit, but there was not, so the fig tree and vineyard should be destroyed to make room for a plant or field that truly will bear fruit.
8:14 water of poison A metaphor for shortening the siege. A city under siege could not last long without a protected water supply. If the water supply was tainted, the city would have to surrender.
8:16 Dan The northernmost city in Israel. See note on Jer 4:15.
8:17 snakes, adders for which there is no incantation Metaphors for the invading Babylonians. Snakes were feared in the ancient world, and ancient Near Eastern literature contains many incantations against snakes and snakebites. The implication here is that those types of incantations are ineffective against these snakes. Judah can do nothing to guard against this imminent attack.
8:18–9:6 Grief and anguish over Judah’s coming destruction is again expressed in heartfelt terms by a first-person speaker (see note on 4:19–31). The emotional display is often attributed to Jeremiah himself, who shares in Yahweh’s anguish over His people’s rebellion. However, the first clue as to the speaker’s identity is the term “declares” or “says” in 9:3. Another option is personified Zion as in Lam 1:20. |
8:19 the daughter of my people An expression for Judah used primarily in Jeremiah and Lamentations.
Zion Refers to Jerusalem. See note on Jer 3:14.
her king Refers to Yahweh, Zion’s divine king.
8:22 Gilead A region on the eastern side of the Jordan River allotted to the tribes of Reuben, Manasseh, and Gad. The area was well forested and fertile, producing grapes, olives, and fruit trees. The area was also known for its balm, an aromatic tree resin (see Gen 37:25).
Gilead ZEB D—G
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About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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