Jeremiah 18:29

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.

The first thing then is, that the Prophet was bidden to write another roll, after the King Jehoiakim vented his rage against the roll read before him; and hence he carefully repeats the words, Take to thee another roll, and write in it the same words which were in the first book; as though he had said, "Let not a syllable be omitted, but let that which I once proclaimed by thy mouth, remain unchanged; and let thus all the ungodly know that thou hast faithfully delivered what thou didst receive from my mouth." It follows -- Jeremiah 36:29-30 29. And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? 29. Et ad Joiakim regem Jehudah dices, Sic dicit Jehova, Tu combussisti librum hunc, dicendo, Quare scripsisti in ipso, dicendo, Veniendo veniet rex Babel (Babylonis) et perdet ex ea hominem et animal (vel, bestiam?) 30. Therefore thus saith the LORD of Jehoiakim king of Judah, He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. 30. Propterea sic dixit Jehova ad Joiakim (vel, de Joiakim) regent Jehudah, Non er

Verse 8. - Wherefore the wrath . As illustrated by the defeats and humiliations suffered at the hands of Pekah and Hazael, the Philistines and Edomites, and the Assyrians under Tiglath-Pileser. To trouble, to astonishment, and to hissing . Three words, carrying each a volume of meaning, and charged with the most powerful and painful of reminiscence ( Deuteronomy 28:25, 28, 32 [ observe our ver. 9], 37, 46, 65, 66). The Hebrew word for "hissing" ( שְׁרֵקָה ) occurs, besides, five times in Jeremiah (Jeremiah 19:8; 25:9, 18; 29:18; 51:37), and once in the contemporary Prophet Micah ( Micah 6:16 ; comp. Jeremiah 26:18 ). 2 Chronicles 29:8

19 . whosoever will not hearken … I will require it of him ] Cp. the confidence of Jeremiah 26:12-15 ; Jeremiah 29:8 f., Jeremiah 29:18 ff. (the punishment exacted for not hearkening to God’s word), Jeremiah 35:13 ff. LXX B omits my words ; Sam. LXX most codd. his words. Require, darash , Jeremiah 23:21 (22).

The first of these explanations is opposed to Heb. usage; the second, though possible in the abstract, is not strategically probable; the third, though it cannot be categorically rejected, seems scarcely consistent with what appears, from other indications, to have been the historical situation at the time. Cf. Ewald, iv. 264, n. 2. Nebuchadnezzar ] So Daniel 1:18 , and uniformly in this book. The more correct form of the name is Nebuchad r ezzar (properly Nabû-kudurriuṣur , i.e. (probably) ‘Nebo, protect [Heb. נָצַר ] the boundary!’), which is the one usually found in contemporary writers, as Jeremiah 21:2 ; Jeremiah 21:7 (and generally in Jer.); Jeremiah 26:7 ; Jeremiah 29:18-19 ; Jeremiah 29:30 [173]. [173] The incorrect form with n is found in Jeremiah 27-29 (except Jeremiah 29:21 : see Baer’s note on Jeremiah 21:2 ); in 2 Kings 24-25; and in Chr., Ezr., Neb., Est. king of Babylon ] Nebuchadnezzar did not become ‘king of Babylon’ until after the battle of Carchemish, in Jehoiakim’s fourth year ( Jeremiah 25:1 ; Jeremiah 46:2 ), so that the title must be used here (as in Jeremiah 46:2 ) proleptically. There is no authority in either Berosus or the Inscriptions for the supposition sometimes made that Nebuchadnezzar was associated on the throne by his father, Nabopolassar.

(18, 19) List of the chief personages taken by Nebu-zaradan in the Temple and the city of David. This notice may be regarded as an indirect proof that the upper city was not captured before. (18) Seraiah the chief (high) priest.—And grandfather or great-grandfather of Ezra (1Chronicles 6:14; Ezra 7:1). Zephaniah the second priest.—See 2Kings 23:4, Note; and Jeremiah 21:1; Jeremiah 29:25; Jeremiah 29:29; Jeremiah 37:3. From the last three passages it is clear that Zephaniah was a priest of high rank, being probably the high priest’s deputy. The three keepers of the door (threshold).—The chief warders of the principal entrances to the Temple. (See Jeremiah 38:13.) All the chief officials of the Temple were apparently taken away together.

[Bible] 17:26. And they shall come from the cities of Juda, and from the places round about Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bringing holocausts, and victims, and sacrifices, and frankincense, and they shall bring in an offering into the house of the Lord. 17:27. But if you will not hearken to me, to sanctify the sabbath day, and not to carry burdens, and not to bring them in by the gates of Jerusalem on the sabbath day: I will kindle a fire in the gates thereof, and it shall devour the houses of Jerusalem, and it shall not be quenched. Jeremias Chapter 18 As the clay in the hand of the potter, so is Israel in God's hand. He pardoneth penitents, and punisheth the obstinate. They conspire against Jeremias, for which he denounceth to them the miseries that hang over them. 18:1. The word that came to Jeremias from the Lord, saying: 18:2. Arise, and go down into the potter's house, and there thou shalt hear my words. 18:3. And I went down into the potter's house, and behold he was doing a work on the wheel. 18:4. And the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it. 18:5. Then the word of the Lord came to me, saying: 18:6. Cannot I do with you, as this potter, O house of Israel, saith the Lord? behold as clay is in the hand of the potter, so are you in my hand, O house of Israel. 18:7. I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it. 18:8. If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them. 18:9. And I will suddenly speak of a nation and of a kingdom, to build up and plant it. 18:10. If it shall do evil in my sight, that it obey not my voice: I will repent of the good that I have spoken to do unto it.

Defeat in battle, the very opposite of the blessing promised in Deuteronomy 28:7 . Israel should become לזעוה, "a moving to and fro," i.e., so to speak, "a ball for all the kingdoms of the earth to play with" (Schultz). זעוה, here and at Ezekiel 23:46 , is not a transposed and later form of זועה, which has a different meaning in Isaiah 28:19 , but the original uncontracted form, which was afterwards condensed into זועה; for this, and not זועה, is the way in which the Chethib should be read in Jeremiah 15:4 ; Jeremiah 24:9 ; Jeremiah 29:18 ; Jeremiah 34:17 , and 2 Chronicles 29:8 , where this threat is repeated (vid., Ewald, 53, b.). The corpses of those who were slain by the foe should serve as food for the birds of prey and wild beasts - the greatest ignominy that could fall upon the dead, and therefore frequently held out as a threat against the ungodly ( Jeremiah 7:33 ; Jeremiah 16:4 ; 1 Kings 14:11 , etc.).

Defeat in battle, the very opposite of the blessing promised in Deuteronomy 28:7 . Israel should become לזעוה, "a moving to and fro," i.e., so to speak, "a ball for all the kingdoms of the earth to play with" (Schultz). זעוה, here and at Ezekiel 23:46 , is not a transposed and later form of זועה, which has a different meaning in Isaiah 28:19 , but the original uncontracted form, which was afterwards condensed into זועה; for this, and not זועה, is the way in which the Chethib should be read in Jeremiah 15:4 ; Jeremiah 24:9 ; Jeremiah 29:18 ; Jeremiah 34:17 , and 2 Chronicles 29:8 , where this threat is repeated (vid., Ewald, 53, b.). The corpses of those who were slain by the foe should serve as food for the birds of prey and wild beasts - the greatest ignominy that could fall upon the dead, and therefore frequently held out as a threat against the ungodly ( Jeremiah 7:33 ; Jeremiah 16:4 ; 1 Kings 14:11 , etc.).