578 TRANSLATION, NOTES, AND COMMENTSoccurs again in the next verse, see Note for 7: I 3. The LXX has only orthrou ("in
the morning"= "constantly"), but the whole idiom is present in Aq, T, and Vg.
The LXX also omits "to me" (cf. 25:3), which is present in T and Vg.
I 5. And I have sent to you all my servants the prophets-constantly I sent.
This verse is filled with stereotyped expressions commonly occurring in the
Jeremiah prose. Cornill (I895: 59) found the prolixity here in the last half of
the chapter "positively intolerable," and proceded to cut out vv I 5-I 6, even
though he noted that all the Versions had them. On the expression, "I have
sent to you all my servants the prophets," see Note for 7:25. This second use of
the idiom with skm, "constantly I sent," underscores the divine frustration at
not being able, over a period of years, to get the covenant people to obey Yah-
weh's commands. Jonadab, on the other hand, has registered astonishing suc-
cess with his clan, which has obeyed his commands over a period of two and
one-half centuries. The LXX lacks "all" (see v 3) and "constantly I sent." The
T and Vg support the MT at both points.
Return, would you, each person from his evil way and make good your doings
and do not go after other gods to serve them and dwell on the soil that I gave to
you and your fathers. This was Jeremiah's basic reform message, which rested
on Deuteronomy but moved beyond Deuteronomy by calling people to "re-
turn." Should they return, i.e., repent, they could hope to remain in the land
given to Israel by Yahweh. Compare the first Temple Oracle in 7:3-7.
Return, would you, each person from his evil way. See Note for I8:I l.
make good your doings. A variation of the standard "make good your ways
and your doings," on which see Note for 7:3.
and do not go after other gods to serve them.. See Note for 7:6.
and dwell on the soil that I gave to you and your fathers. On this expression
and Yahweh's gift of the land, see Note for 25:5. The 'al before ha'adama ("the
soil") in 25:5 is preferable to 'el used here, but the particles interchange (see
Note for I I :2).
But you have not bent your ear, and you have not listened to me. Another ste-
reotyped expression in the Jeremiah prose (7:24, 26; Il:8; I7:23; 25:4; 34:I4;
44:5). The LXX omits "to me" as in v I 4, but has "to me" in v I6.
I6. Indeed the sons oflonadab son of Rechab have carried out the command of
their father which he commanded them, but this people have not listened to me.
This is why the dramatization took place. Calvin says it was to shame the Juda-
hites. An asseverative meaning for kf ("indeed") is required (the AV's "because"
is not right). The verse is an emphatic recapitulation of what has preceded
(Cheyne).
which he commanded them. The LXX omits, which can be attributed to hap-
lography (homoeoteleuton: m ... m). Giesebrecht retains, noting that the
words are present in CL, S, T, and Vg.
I 7. Therefore thus said Yahweh, God of hosts, God of Israel. The LXX omits
"God of hosts, God of Israel" (see Appendix VI). The T has the full comple-
ment of divine names; the Vg has "Lord of hosts, God of Israel," as it does also
in vv 13, I8, and I9.