392 TRANSLATION, NOTES, AND COMMENTSGordis ( 193 3b: 157) proposed giving sub the meaning "rest" (similarly in 4: 1 ),
but this is unnecessary, since "rest" and "quiet" are conveyed in the next two
verbs. The idea of "returning and rest" is a familiar theme from First Isaiah (Isa
30: 15; cf. 7:3-4).
yes, be at ease. Hebrew §a>anan is a Pale! form of s>n, meaning "be at ease,
rest easily" (cf. GKC § 5 5d). The verbs s>n and sqt occur together again in 48: 11.
and none will frighten. Hebrew we>en mabarfd. The metaphor of sheep lying
peacefully in pasture is a common image used to describe a people unmo-
lested by enemies (Zeph 3:13; Ezek 34:28; 39:26).- For I am with you ... to save you. On the great "I am with you" promise
in the Bible, see Note for 1:8.
For I will make a full end of all the nations .... But of you I will not make a
full end. The word kala in Hebrew is strong, meaning "(full) end" or "comple-
tion." In 5: 10, Yahweh indicated that he would make a "full end" of his people,
but here he promises not to make a "full end of them." The "but" eak) begin-
ning v I le, which is not present in 46:28, strengthens the antithesis. Did Yah-
weh make a full end of Judah? Well, yes, the nation was destroyed. But was it
a complete end? Well, no, a remnant survived. On the basis of this promise,
earlier judgments regarding the covenant people (5: 10, 18) had therefore to be
amended, supplemented, or reinterpreted (see Notes for 4:27 and 5:10). The
tension is similar when deciding whether a "full end" promised to the nations
came about. It says here that a full end will be made of all the nations. Yet, the
nations did not come to an absolute end-even Babylon, for whom no mitigat-
ing word is to be found in the oracles against it. Some nations are even prom-
ised restoration, their fortunes included ( 46:26; 48:47; 49:6, 39). While the
language of the present verse is definitely Jeremiah, the idea that the covenant
people will not be completely destroyed is clearly present in Deuteronomy 32,
where Yahweh says that in meting out their punishment he will nevertheless
stop short of making their rememberance cease altogether. The reason: this
would send the wrong message to Israel's adversaries, who would then dishonor
his name (Deut 32:26-27). A remnant is therefore preserved, after which Yah-
weh goes on finally to take vengeance on Israel's enemies (vv 34-43). Compare
also the remnant theology in Isa 10:20-23.
among which I have scattered you. I.e., in exile (9:15[Eng 9:16]; 13:24; 18:17;
cf. Deut 4:27; 28:64). Berridge (1970: 187) takes "I have scattered you" as a pro-
phetic perfect, but the verb is better read as a simple past. After 597 B.C., a scat-
tering of people to Babylon, Egypt, and other neighboring countries had already
occurred, to which could be added Northern Israel's earlier scattering to Assyria.
Yes, I will correct you justly. Calvin: "with moderation." In I 0:24 Jeremiah
asked for correction "with justice" for himself-i.e., not with a full measure of
the divine anger (see Note there).
but I will by no means leave you unpunished. Hebrew wenaqqeh Lr/
anaqqeka. The verb nqh means "to clean, clear, leave unpunished" (Akk zaku;
CAD 21: 25-32; cf. Cogan 2001: 174). Correction with justice does not trans-
late into no punishment (Exod 20:7; 34:7; Num 14:18; Nah 1:3). Other na-