1. The ordering of the text of Jeremiah is a puzzle. On the one hand, there is the chronological order. We are jumping to Jeremiah 25 because it is likely the next chapter in the order in which Jeremiah prophesied. Jeremiah 21, which comes next in the Hebrew text we have, skips to the reign of Zedekiah.
But Zedekiah's reign started in 597BC. There are clearly more prophecies from the reign of Jehoiakim in the book of Jeremiah. This includes not least Jeremiah 25, which dates to 605BC, the fourth year of Jehoiakim's reign. The ordering of Jeremiah from chapter 20 seems to have prioritized themes over chronology, grouping like material together.
To make matters even more complicated, the order of the chapters in the Greek translation of the Old Testament, often imprecisely called the Septuagint (abbreviated LXX), is quite different from our English Bibles. The order of our English Bibles largely follows that of the Masoretic Text (MT), the main Hebrew text that has survived, dating to around the 900s/1000 in its current form.
The Greek textual tradition of Jeremiah is thus much older than the MT and probably preserves an earlier, more "original" order. We thus face a conundrum. The English text of Jeremiah that we now have likely includes about 13% later material added by Jewish tradition now found in the MT. Meanwhile, the order of the LXX is much closer to the way the prophecies of Jeremiah were originally preserved.
2. The situation reminds me a little of the situation we faced when it became clear that the Greek text behind the King James had verses and a few sections that were not likely in the original version of the Bible (e.g., Mark 16:9-20; John 7:53-8:11). God must not have been too displeased with this material because it was in most Bibles for over 1500 years. Similarly, Jeremiah as we have it has been in the Bibles of Jews and Christians for over 1000 years at least.
The question reveals assumptions we didn't know we had. Is the goal to "get back" to the original or is the text God has preserved just as or more important? Modern assumptions want to "get back" to the original manuscripts or the original voice of the author. But isn't what God is saying to us pretty important? After all -- ideally or not -- it is our understanding of the text today that determines how we live and how the text forms us. Like it or not, I am not shaped by an understanding of the text I do not have -- even if there is a more accurate, more original understanding!
I personally want it all. I want to engage the text of Jeremiah as God has preserved it AND I would like to have insight into earlier forms of the collection of prophecies. In the end, our theories about the earliest ways in which the book's prophecies were collected are ultimately speculative and thus not inspired.
In my opinion, these discussions reveal that the way we often conduct our debates over inerrancy and such are more our problem than the Bible's problem. They are debates that are often more about our desire to control what people today think. Real biblical interpretation is far messier and uncertain. God believes what is true, and we will never get it all right because our brains are finite and fallen.
We do not have in our minds the Bible as it actually is or was. Inevitably, ultimately, we only have our interpretations of the Bible. We have individual interpretations. We have the collective interpretations of denominations and Christian traditions. We have the collective interpretations of Christians throughout the centuries. None of these are exactly the original meaning.
The first "version" of Jeremiah, probably in the 500s BC, would have been a collection of 3 or 4 scrolls. I think we can plausibly say that chapters 1-20 constituted one of them.
3. So, going in chronological order, we jump from Jeremiah 20 to Jeremiah 25. [1] Jeremiah 25 gives us the date when Jeremiah started prophesying. The chapter is dated to 605BC (25:1). This was also the first year of King Nebuchadnezzar. Jeremiah tells us he has been prophesying for 23 years up to that point (25:3), from the 13th year of Josiah in 628BC.
Here in Jeremiah 25 we find the prophecy that Judah will go into exile for 70 years. This is not a precise number but 7 x 10, where 7 is a special symbolic number. The first group taken to Babylon took place in 597, which would suggest a return around 527 if the date were precise. The actual return was in 538 BC. Again, some individuals take the text more rigidly than it wants to be taken.
But God will not go more easily on the tool he is using to punish Israel than he is on Israel. Babylon will face judgment as well, and they will never return. [2]
4. The image of a cup of wrath is introduced in 25:15. Revelation 14:9-10 and 18:6 will use this image in its picturing of the judgment of Rome. Although the original prophecy took place in 605, Jeremiah 25:18 reveals that the voice of the text as it stands dates to a later time after the judgment on surrounding nations like Egypt had already taken place. An extensive list of surrounding peoples is mentioned as slated for judgment with God using the hand of Nebuchadnezzar to do it.
And Judah would not be spared either. The guilty "shepherds" of Israel would also be judged (25:34). Yahweh is very angry indeed (25:38).
[1] Jeremiah 25 is chapter 32 in the LXX.
[2] Jeremiah 25:14 is not in the LXX version of the chapter, nor is it attested in 4QJer from Qumran among the Dead Sea Scrolls. Although it is possible that this absence is because of the fragmentary nature of 4QJer, the text of Jeremiah 25 in this manuscript follows the Greek more than the MT. 25:14 probably was not among the original prophecies of Jeremiah, although it is certainly true.
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Introduction to JeremiahJeremiah 1
Jeremiah 2
Jeremiah 3
Jeremiah 4
Jeremiah 5
Jeremiah 6
Jeremiah 7
Jeremiah 8
Jeremiah 9
Jeremiah 10
Jeremiah 11
Jeremiah 12
Jeremiah 13-18