Jeremiah 10:29

He then adds, -- Gataker approves of this and says, evidently referring to Calvin, "So an interpreter of prime note rendereth it." That ky is sometimes an iliative is generally admitted; and here the connection cannot otherwise be seen. There is a large gap after the 15th verse (Jeremiah 29:15) in the Sept., the verses 16, 17, 18, 19, and 20 (Jeremiah 29:16-20), are omitted, but not in the other versions nor in the Targ.; and Blayney has thereby been led to put the 15th verse out of its place and set it between the 20th and the 21st, but without sufficient reason. The connection, as shewn by Calvin, is suitable as the verse now is, and by removing it, the drift of what follows is not so clearly seen. Another thing advanced by Blayney, though countenanced by Houbigant and Horsley, two rival innovators, is not to be admitted, — that the letter terminates at the end of the 20th verse (Jeremiah 29:20), and not at the end of the 23d (Jeremiah 29:23), and that what follows forms another letter. It is evident that what is contained in the 24^th (Jeremiah 29:24) and in the following verses to the end, was written in consequence of an answer from Babylon to this letter. Compare verse 5^th (Jeremiah 29:5) with the 28^th (Jeremiah 29:28). — Ed. Jeremiah 29:18-19 18.

Venema derives it from phvs, to be proud, or ferocious, and chvr, which means "white," or splendid; then the meaning is, "splendid prince." Gataker seems to prefer the opinion of those who derive the word from phs, diffusion, and chvr, paleness, because he diffused, or spread fear, which produces paleness to all around. Instead of this, a terror, the cause of paleness, would be to him and to all his friends, as stated in the following verse. — Ed The Vulg. alone gives this meaning to the phrase; the Sept. has "metoikon — emigrant," and the Syr. "stranger and wanderer." And then in the fourth verse both these versions give a correspondent meaning. "I will deliver thee into emigration (or captivity) with all thy friends." That this word, rendered "terror," may be derived from gvr, which means to sojourn, to peregrinate, is undeniable; as a participle noun from Hiphil, it may mean a sojourner, or an emigrant. The word in this sense is found often in the plural number. See Genesis 47:9; Exodus 6:4. But the phrase, as found here, occurs four times in this book, where it can have no other meaning than "terror (or fear) on every side," Jeremiah 6:25; Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29; and it occurs once elsewhere, in Psalms 31:13; where also its meaning is evident from the context. — Ed Jeremiah 20:4 4. For thus saith the LORD, Behold, I will make thee a terror t

21 . separate ] See on Deuteronomy 4:41 . Unto evil , Jeremiah 21:10 ; Jeremiah 29:11 ; Jeremiah 38:4 ; Jeremiah 39:16 ; Jeremiah 44:11 ; Jeremiah 44:27 ; Jeremiah 44:29 ; but also in Amos 9:4 , Jdg 2:15 (deuteronomic). this book of the law ] See Deuteronomy 28:61 . 22–28 illustrate the last clause of 19 and predict how the whole land and people shall suffer for the sins of the idolaters. Deuteronomy 29:21

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

5. They sought him with their whole heart, Jeremiah 29:10-13. JEREMIAH 29: 12 You shall call on me, and you shall go and pray to me, and I will listen to you. JEREMIAH 29: 13 You shall seek me, and find me, when you shall search for me with all your heart. JEREMIAH 29: 14 I will be found by you, says the LORD, and I will turn again your captivity, and I will gather you from all the nations, and from all the places where I have driven you, says the LORD; and I will bring you again to the place from where I caused you to be carried away captive. 1. He shall have no posterity to succeed him. 2. His family, i.e., relations, etc., shall not be found among those whom I shall bring back from captivity. 1. Thou hast chastised me. 2. Though he at first rebelled against the chastisement, yet at last he submitted and acknowledged his offenses.

The sense of the expression, over whom my name was called , appears clearly from 2 Samuel 12:28 , where Joab, while besieging Rabbah of the Ammonites, invites David to come and take it himself “lest I (emph.) take the city, and my name be called over it ,” i.e. lest I get the credit of having captured it, and it be counted as my conquest. The phrase expresses thus the fact of ownership —whether acquired by actual conquest or otherwise (cf. Isaiah 4:1 ). It is used especially of the people of Israel, Jerusalem, or the temple, as owned by Jehovah: see Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 15:16 (of Jeremiah himself), Jeremiah 25:29 , Jeremiah 32:34 , Jeremiah 34:15 ; 1 Kings 8:43 (= 2 Chronicles 6:33 ); Isaiah 63:19 ; 2 Chronicles 7:14 ; Daniel 9:18-19 ; and the newly-recovered Hebrew text of Sir 47:18 . In A.V., R.V., the phrase is often, unfortunately, represented by the obscure paraphrase, “called by my name”; but the literal rendering, which is both clearer and more forcible than the paraphrase, is sometimes added in the margin of R.V. (e.g. 1 Kings 8:43 ). that doeth this ] An epithet confirmatory of the preceding promise; cf. Jeremiah 33:2 . Amos 9:11-12 stands in the LXX. (cod.

10 . Pestilence and the sword. By the pestilence ( déber ) is meant what we should term an epidemic accompanied by great mortality, such as under the insalubrious sanitary conditions of Eastern life, are of frequent occurrence: it is often mentioned in the Old Testament, and frequently threatened as a judgement, especially as the concomitant of a siege; e.g. Leviticus 26:25 ; Deuteronomy 28:21 ; 1 Kings 8:37 ; 2 Samuel 24:15 ; Psalm 91:3 ; Psalm 91:6 (“the pestilence that walketh in darkness”); and often in Jeremiah (“the sword, the famine, and the pestilence”), as Jeremiah 14:12 ; Jeremiah 21:7 ; Jeremiah 21:9 ; Jeremiah 24:10 ; Jeremiah 29:17-18 &c., cf. Jeremiah 28:8 ; so in Ezekiel 5:12 ; Ezekiel 6:11-12 ; Ezekiel 7:15 (“the sword without, the pestilence and the famine within”), Ezekiel 14:21 (one of Jehovah’s ‘four sore judgements’). in the manner of Egypt ] i.e. in the manner in which it is wont to visit Egypt ( Isaiah 10:26 b ), with the same severity and malignity. The climate of Egypt was proverbially insalubrious ( Deuteronomy 7:15 ; Deuteronomy 28:60 , cf. Deuteronomy 28:27 , “the boil of Egypt,” probably some malignant pestilential boil); and “throughout antiquity the north-east corner of the Delta was regarded with reason as the home of the Plague,” whence often, it is probable, it was brought into Israel by Philistine traders (see G. A. Smith, Geogr. , pp. 157–160). Even in modern times, according to Sir G.

Verses 17-20 exhibit in a third way the severity of Gog's overthrow by setting forth the bloody carnage which should attend it. Verse 17. - Expanding the thought of ver. 4, and borrowing the imagery of the older prophets, Isaiah ( Isaiah 34:6 ; Isaiah 56:9 ) and Jeremiah ( Jeremiah 46:10 ; Jeremiah 50:29 ; Jeremiah 51:40 ), Ezekiel represents Gog's destruction as a great sacrifice - literally, slaying ; hence a sacrificial feast or simply banquet (as in Genesis 31:54 ) - upon the mountains of Israel , prepared by Jehovah for the fowls of the air and the beasts of the field, which he, therefore, invites to come from all quarters to eat flesh and drink blood. Ezekiel 39:17

18 . incline … and behold (lit. see )] Almost exactly the words in Hezekiah’s prayer, 2 Kings 19:16 (= Isaiah 37:17 ). desolations ] Daniel 9:26 : cf. Isaiah 49:19 ; Isaiah 61:4 (twice). over which thy name hath been called ] i.e. of which Thou art the Owner. The sense of the expression appears from 2 Samuel 12:28 , ‘lest I take the city, and my name be called over it ,’ in token, viz. of my having conquered it. The expression is often used, especially in Deuteronomic writers, of the people of Israel, Jerusalem, or the Temple, as Daniel 9:19 ; Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 25:29 ; 1 Kings 8:43 ; Isaiah 63:10 . The paraphrase of A.V., R.V., ‘which is called by my name,’ weakens and obscures the real force of the expression. Cf. further on Amos 9:12 . present ] lit. cause to fall : so Daniel 9:20 , Jeremiah 38:26 ; Jeremiah 42:2 ; Jeremiah 42:9 ; cf. Jeremiah 36:7 (lit ‘ their supplication will fall before Jehovah’), Jeremiah 37:20 (here in the sense of being accepted). The expression does not occur elsewhere in the O.T.: Prof. Kirkpatrick compares, however, Bar 2:19 ( οὐ … καταβάλλομεν τὸν ἔλεον we do not cast down our supplication). for … for ] properly on (the ground of). thy great compassions ] Daniel 9:9 . The same expression in Nehemiah 9:19 ; Nehemiah 9:27 ; Nehemiah 9:31 (A.V., R.V., ‘manifold mercies’): cf. 2 Samuel 24:14 (‘for his compassions are great’), Psalm 119:156 .

23 . Anathoth ] One of the towns assigned to the priests ( Joshua 21:18 ; 1 Chronicles 6:60 ), the dwelling-place of Abiathar the high-priest ( 1 Kings 2:26 ) and of the prophet Jeremiah ( Jeremiah 1:1 ; Jeremiah 29:27 ). See Isaiah 10:28 ; Isaiah 10:30 . It is situated about 4 miles N.E. of Jerusalem, the modern Anata . The name shows that the place in prehistoric times was a centre for the worship of the goddess Anath or Anta. Ezra 2:23