| Jeremiah 15 | |
|---|---|
.jpg) A high resolution scan of the Aleppo Codex showing theBook of Jeremiah (the sixth book in Nevi'im). | |
| Book | Book of Jeremiah |
| Hebrew Bible part | Nevi'im |
| Order in the Hebrew part | 6 |
| Category | Latter Prophets |
| Christian Bible part | Old Testament |
| Order in the Christian part | 24 |
Jeremiah 15 is the fifteenthchapter of theBook of Jeremiah in theHebrew Bible or theOld Testament of theChristianBible. This book contains prophecies attributed to theprophetJeremiah, and is one of theBooks of the Prophets. This chapter includes the second of the passages known as the "Confessions of Jeremiah" (Jeremiah 15:10:21).[1]
The original text was written inHebrew language.This chapter is divided into 21 verses.
Some early manuscripts containing the text of this chapter inHebrew are of theMasoretic Text tradition, which includes theCodex Cairensis (895),the Petersburg Codex of the Prophets (916),Aleppo Codex (10th century),Codex Leningradensis (1008).[2] Some fragments containing parts of this chapter were found among theDead Sea Scrolls, i.e., 4QJera (4Q70; 225-175 BCE[3][4]) with extant verses 1–2.[5][6]
There is also a translation intoKoine Greek known as theSeptuagint, made in the last few centuries BCE. Extant ancient manuscripts of theSeptuagint version includeCodex Vaticanus (B;B; 4th century),Codex Sinaiticus (S;BHK:S; 4th century),Codex Alexandrinus (A;A; 5th century) andCodex Marchalianus (Q;Q; 6th century).[7]
Theparashah sections listed here are based on theAleppo Codex.[8] Jeremiah 15 is a part of theSixth prophecy (Jeremiah 14-17) in the section ofProphecies of Destruction (Jeremiah 1-25). {P}: openparashah; {S}: closedparashah.
Verses 1–4, starting a passage that continues to Jeremiah 16:21, parallels Jeremiah 14:11—12 in the rejection of Jeremiah's intercession, as no mediation would work to prevent the impending disaster, not even by Moses or Samuel (verse 1). In chapters 2–10 the enemy comes from the north to Jerusalem, whereas in chapters 11–20 the enemy appears only in 13:20, but 'the modes of tragedy' become more detailed: 'pestilence and sword, famine and captivity' (15:2; 11:22; 14:15; 21:8), as well as 'unburied bodies' (14:16), that birds that scavenge (15:3). The former King Manasseh (2 Kings 21:10-15) is held responsible here, not the people.[9]
Anticipating the people's question, the Lord prepares a harsh answer (in the sense of "I will not help you. I no longer care what happens to you") by leaving their predicament to death, sword, starvation and captivity, which usually accompany the 'horrors of warfare'.[12]
"Four forms of destruction" in theNew King James Version; "four kinds of doom" in theNew American Standard Bible,[16] literally "four families".[17]
YHWH is lamenting because he is reluctant to destroy the city, using 'a poignant rhetorical question' to display 'divine anguish' and to portray Jerusalem's pitiful isolation (verse 5), but as the female Jerusalem rejected YHWH, so YHWH destroyed her, after YHWH alone puts effort into the relationship and is 'weary of relenting' (verse 6), so they cannot yet be reconciled (cf. Jeremiah 2:1–3:25). However, the poem also invites pity for her (verses 7–9).[9]
Jeremiah's second confession can be compared with YHWH's lament over Jerusalem in some points:
This confession is an act of protest in which Jeremiah embodies the questions of the exiles while he complains about his people (verse 15). His hope is that if he repents (verse 19), he will be delivered from 'the hand of the wicked' (verse 21).[9]
TheKing James Version refers to lending "onusury".[19] Lending money and charging interest to a fellow-Israelite would have been contrary toDeuteronomy 23:19–20. Biblical commentator A. W. Streane describes verses 10–21, Jeremiah'sdejection and God's reply, as "one of the most eloquent and pathetic in the Book".[17]
[20]TheSeptuagint wording (Greek:γένοιτο, δέσποτα,genoito, despota,[21] "Know, Lord …") continues Jeremiah's expression of despair from the previous verse, which theJerusalem Bible describes as "a spiritual crisis of the prophet halfway through his ministry".[22] Streane suggests that "the whole (of verses 10-18) is best taken as Jeremiah’s utterance",[17] although someHebrew texts and many English translations based on the Hebrew begin this statement with "The Lord said …", thus:
A deceitfulbrook flows like a torrent in winter, but presents as a dried-upwatercourse in the summer, which "belies the anticipations of the thirsty traveller".[17]