Book of the Covenant (30:1-31:40) 487apodosis form stating two impossibilities: the creation being scoped out, and
Yahweh rejecting all of Israel's seed. The LXX adds a negative ("I shall not
reject the seed of Israel"), which arrives at the right conclusion but destroys the
argument. Job could only repent in dust and ashes after God put to him the big
questions about the vastness and mystery of his creation (Job 38-39), asking
where he was when the foundations of the earth were laid, and who deter-
mined their measurements (38:4-5). Job, in spite of his wisdom, knows noth-
ing aboutthe secrets of the heavens and the deep (Job 11:7-9; cf. Isa 40: 12-31;
Ps 8:4-5[Eng 8:3-4]). Only from Enoch do we later get answers (1 Enoch).
The LXX reading of the present verse, "If the heaven was raised into the
heights ... and if the base of the earth was lowered down" (ean hypsothe ho ou-
ranos eis to meteoron ... kai ean tapeinothe to edaphos tes ges kato), makes
little sense and is widely dismissed by commentators. The LXX's hypsothe ("is
raised") in place of MT's yimmaddu ("be measured") can be explained as a
rendering of yrmw in its Hebrew Vorlage, instead of y111dw (BHS). The transla-
tion of Aq supports MT: ei metrethesontai hoi ouranoi anothen, kai exichnias-
thesontai ta themelia tes ges kato ("If the heavens above will be measured, and
the foundations of the earth below be tracked out").
all the seed of Israel. Hebrew kol-zera< yisra'el. The LXX omits "all," which
should be retained (pace Volz; Holladay); it balances "all" in the next colon,
and more important it implies a remnant theology (Calvin; cf. Isa 10:22; Rom
9:27). Much of Israel's seed was destroyed, but not all, and from what remains
Yahweh will honor his covenant to preserve Israel. Once again, the covenant
here is with Abraham, which is the covenant picked up by Paul in the NT
(Rom 11:1, 28-29).
because of all that they have done. I.e., all the sin they have committed (T;
Calvin; cf. 7: 13 ), which would be reason enough for rejection.MESSAGE AND AUDIENCE
Jeremiah in introducing the first oracle reminds his audience that the one
now speaking has put the sun, moon, and stars in the heavens and that their
regulated movements light both day and night. He is also the one who raises a
tumult in the sea with great waves. Yahweh of hosts is his name! In the oracle
Yahweh says that if these statutes governing the heavenly bodies depart from
before him, then will Israel's seed (continuing as a nation) cease from before
him. Forever. The audience can decide for itself whether either might hap-
pen. A second oracle argues similarly. If the heavens and the foundations of
the deep can be examined by anyone, then will Yahweh reject Israel's seed
because of what the covenant people have done. The issue of sin is raised but
not directly. Some in the audience will know what they and others have done
and will probably know too that there is reason enough for Yahweh's rejec-
tion. But since conditions for rejection cannot be met, there is more reason
for hope.