Jeremiah 10:35

In the latter sense sôd occurs in two passages illustrating the present one, Jeremiah 23:18 ; Jeremiah 23:22 , where Jeremiah implies that the true prophets have access to the “council” of Jehovah, and preach the principles which are there approved (cf. Job 15:8 , R.V. marg. ; also Psalm 89:7 ). his servants the prophets ] An expression otherwise used chiefly by writers of the age of Jeremiah ( 2 Kings 17:13 ; 2 Kings 17:23 ; 2 Kings 21:10 ; 2 Kings 24:2 ; Jeremiah 7:25 ; Jeremiah 25:4 ; Jeremiah 26:5 ; Jeremiah 29:19 ; Jeremiah 35:15 ; Ezekiel 38:17 ; also Zechariah 1:6 ; Daniel 9:10 ).

8 . But thou, thyself , shalt , etc.] The emphatic thou is necessary after the intrusion of the previous v . return ] If this be meant in a spiritual sense, the like does not elsewhere occur in Deut.; but is found in Isaiah 10:21 ; Isaiah 19:22 , Jeremiah 3:1 ; Jeremiah 3:7 ; Jeremiah 3:12 ; Jeremiah 3:22 ; Jeremiah 4:1 ; Jeremiah 15:19 ; Jeremiah 18:11 (= Jeremiah 35:15 ), Jeremiah 23:14 , Jeremiah 24:7 , Jeremiah 36:3 , Ezekiel 18:23 , etc. For the rest of this v erse see above Deuteronomy 15:5 , Deuteronomy 28:1 ; Deuteronomy 28:15 .

Verse 16. - And Isaiah said unto Hezekiah, Hear the word of the Lord. This is a phrase of warning very common in the mouth of the prophets, when they are about to deliver a rebuke or solemn condemnation (comp. 1 Kings 22:19 ; 2 Chronicles 18:18 ; Isaiah 1:10 ; Isaiah 28:14 ; Jeremiah 7:2 ; Jeremiah 9:20 ; Jeremiah 10:1 ; Jeremiah 19:3 , etc.; Ezekiel 15:35; 34:9; Hosea 4:1 ; Amos 3:1 , etc.). 2 Kings 20:16

14 . The women bewailing Tammuz 14 . gate of the Lord’s house ] i.e. outside the whole temple buildings to the north gate of the outer court; cf. ch. Ezekiel 10:19 , Ezekiel 11:1 . The term “house” embraces all the temple buildings ( Jeremiah 35:4 ). The women may have been seen sitting outside the gate, or they may have been in some of the chambers of the outer gateway. Of course the temple building in Ezekiel’s time did not quite correspond to his ideal sketch in ch. 40 seq., but there were no doubt chambers at that time connected with both gateways ( Jeremiah 35:2 ; Jeremiah 35:4 ; Jeremiah 36:10 ; Jeremiah 36:12 ; Jeremiah 36:20-21 ; cf. Jeremiah 26:10 ; 2 Kings 23:11 ). Tammuz is identical with Adonis. The latter name, Adon , “Lord,” is not a proper name, being applicable to any great god, but when the myth found its way to Greece, the word became a proper name. The name Tammuz is Babylonian Dumu-zi, Dûzi, said to signify “son of life,” and to indicate the eternal youth of the sun-god (cf. Fried. Del. in Baer’s Ezek .; Schrader, KAT . on Ezekiel 8:14 ; Sayce, Hibbert Lect . IV). The story of the death of Tammuz is said to be a solar myth, having reference to the death of the sun-god. The explanations given by Assyrian scholars are not very clear.

journ exposeth them to their hatred and malice, so as their lives are made uneasy to them. Jonadab therefore cautions his sons to avoid these inconveniencies by a thrifty, sober, laborious life, to which they had been bred, in keeping flocks, and to avoid any thing might expose them to envy, or hatred, or malice of the people amongst whom they were come to sojourn. Jeremiah 35:8 No text from Poole on this verse. Jeremiah 35:9 No text from Poole on this verse. ## Jeremiah 35:10 Tents; movable habitations, which they could with little labour remove from place to place, as they had convenience to feed their flocks: this was their ordinary way of living, until necessity compelled them to come and live in Jerusalem. Jeremiah 35:11 When the Chaldean army came into the land, they saw there would be no quiet abode for them any w here but in some fortified place. The Syrians joi

Elsewhere לשׁכּה is the term constantly employed for the rooms in the court-buildings and side-buildings of the temple, which served partly as a residence for the officiating priests and Levites, and partly for the storing of the temple dues collected in the form of tithes, fruits, and money (vid., 2 Kings 23:11; Jeremiah 35:4; Jeremiah 36:10; 1 Chronicles 9:26; Nehemiah 10:38 -40). Consequently we must not think of thirty separate buildings, but have to distribute the thirty cells on the three sides of the court in such a manner that there would be ten on each side, and for the sake of symmetry five in every building, standing both right and left between the gate-building and the corner kitchens. - In Ezekiel 40:19 the size or compass of the outer court is determined.

Elsewhere לשׁכּה is the term constantly employed for the rooms in the court-buildings and side-buildings of the temple, which served partly as a residence for the officiating priests and Levites, and partly for the storing of the temple dues collected in the form of tithes, fruits, and money (vid., 2 Kings 23:11; Jeremiah 35:4; Jeremiah 36:10; 1 Chronicles 9:26; Nehemiah 10:38 -40). Consequently we must not think of thirty separate buildings, but have to distribute the thirty cells on the three sides of the court in such a manner that there would be ten on each side, and for the sake of symmetry five in every building, standing both right and left between the gate-building and the corner kitchens. - In Ezekiel 40:19 the size or compass of the outer court is determined.

## A sword is put for war or slaughter , which are in a great measure performed thereby. Exodus 5:3 , "Let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God. lest he fall upon us with pestilence, or with the sword." Leviticus 26:6 , "Neither shall the sword go through your land," so Isaiah 1:20; Jeremiah 24:10,10,10,10 , and Jeremiah 43:11; Psalms 144:10; Romans 8:35 , and several other places. It is said, Matthew 10:34 , "I came not to send peace, but a sword" that is, no such peace as that men will rest contented and quiet in Paganism, or irreligion, but contend earnestly for the true religion in their confessions and preaching of the Gospel, even through sufferings, persecution, and blood, etc.

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] It occurs ## only in the following places: 1 Sa 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8; 2 Sa 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Sa 14:13; Ezekiel 38:10; Jeremiah 18:8 Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3, Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29, Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Sa 1:13; Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Ki 10:21; Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring , or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord .,)and in a similar significa