49:7–22 Other prophets also spoke against Edom. See Is. 21:11, 12; Ezek. 25:12–14; Amos 1:11, 12; and notes on Obad. 1–16.

49:13 Bozrah and “grape-gatherers” (v. 9) have the same Hebrew root.

49:14–16 Parallel to Obad. 1–4.

49:18 Repeated with slight variation in 50:40.

49:19–21 Repeated with slight variation and applied against Babylon in 50:44–46.

49:22 Similar to 48:40, 41 where applied to Moab.

49:23–27 Other prophets also spoke against Damascus (see Is. 17:1–3 and note on Amos 1:3–5).

49:26 Repeated exactly (except for the name of God) in 50:30.

49:28–33 Hazor is a center of Arab occupation, not to be confused with the city north of the Sea of Galilee.

49:31 Neither gates nor bars implies open settlements characteristic of nomadic people.

49:34–39 Other prophets also spoke against Elam. See Is. 11:11; 21:2; 22:6; Ezek. 32:24.

49:39 A hope of future restoration is mentioned for Elam as it was for Moab (48:47) and Ammon (49:6). On its fulfillment, see note on 48:47.

50:1—51:64 The other prophet to speak against Babylon is Isaiah (Is. 13:1—14:23; 21:1–9; 47:1–15; 48:14). In this lengthy oracle Jeremiah proclaims judgment against Babylon and restoration for exiled Israel.

50:2 The first of three summons given to rally people against Babylon (see 50:29; 51:27). Merodach (or Marduk) was the chief god of Babylon, and Bel was a title of Marduk. The Hebrew for her images is a word meaning “little dung balls,” a derogatory reference frequently applied to foreign gods, and a special favorite of Ezekiel who uses it about 40 times. See notes on Zeph. 2:4–15 and Obad. 15.

50:4–7 A message of hope for the return and restoration of Israel and Judah interposed in the oracle against Babylon. See also vv. 33, 34; 51:5–10; and note on 30:1—33:26.

50:17–20 A second comment about Israel’s restoration (see vv. 4–7), which includes a pardon for the sins of the people.

50:21 Puns are frequently used by the prophets, and here there are two plays on names. Merathaim (“Land of Double Rebellion”): A name for southern Babylonia, from the Hebrew root meaning “to rebel.” Pekod (“Punishment”): The name of a tribe, from a Hebrew root meaning “to punish.”

50:29 A second summons against Babylon. See note on v. 2. Repay them: An idea expressed in 25:14.

50:33, 34 Assurance that the Redeemer of Israel is strong and will deliver His people. See note on Ezek. 34:23.

50:35–37 An oracle of a sword … against the Chaldeans, a reversal of her role in Ezek. 21, where Babylon is the sword.

50:38–40 Babylon will dry up like a desert, and only wild animals will live there.

50:41–46 Babylon, once the dreaded foe from the north, now stands in dread of another foe from the north. Directed here to the king of Babylon, vv. 41–43 are repeated with slight variation from 6:22–24, where the daughter of Zion is addressed. Vv. 44–46, directed to the Chaldeans, are repeated with slight variation from 49:19–21, where Edom is addressed.

51:1 Leb Kamai is an “atbash” (see note on 25:26) for Chaldea.

51:15–19 Repeated with slight variation from 10:12–16. The name “Israel” does not occur in the Hebrew of v. 19.

51:20–23 Use of repetition as a literary device by Jeremiah. Babylon is described as a hammer, an instrument used by God to carry out His punishment.

51:24 Even though Babylon was the instrument in the hand of God, she will fall as did Assyria (Is. 10:5, 15) because of her arrogance.

51:27 The third summons against Babylon. See note on 50:2.

51:34–40 The deliverance of Jerusalem will be miraculous, but Babylon will be destroyed (see note on 50:4–7), become a heap (v. 37), a dwelling place for jackals (see note on 9:11), an astonishment and a hissing (see note on 18:16).

51:41 Sheshach: An “atbash” cipher. See note on 25:26.

51:44 Punish Bel: The defeat of Babylon will also be the defeat of her god. God will bring out of his mouth what he has swallowed, that is, the captive people, idols and images, and the loot taken from conquered lands.

51:59–64 A prose conclusion to the book and especially to the prophecy concerning Babylon. Seraiah, Baruch’s brother, was to take the written message against Babylon to that city, read it, tie a stone to it, and throw it into the Euphrates River. The city of Babylon would sink as the book had sunk.

52:1–27 A historical appendix to the book. Very close parallel to 2 Kin. 24:18—25:21.

52:1 Jeremiah: Not the prophet.

52:30–34 Very close parallel to 2 Kin. 25:27–30. Jer. 52:34 adds until the day of his death (see v. 11), probably a contrast between the fate of Zedekiah who remained in prison until he died, and Jehoiachin who was freed from prison.