Jeremiah 24:16

There is a gradation in the three last lines, — It shall not be thought of, much less mentioned or named, as given by the Septuagint, — still less be visited, — and much less still, be made. This gradation is destroyed by Blayney by rendering the first line, Nor shall it be the delight of their heart; literally it is, "And it shall not ascend on the heart." The "heart" means often in Hebrew the mind; and "to come to mind" is the idea; it would not be thought of. The phrase occurs in this book in two other places, Jeremiah 7:31; Jeremiah 44:21; and, not to think, or, not to come to mind, is the most suitable meaning, as it is given in our version. The purpose of this kind of gradation is to render the thing more certain and indisputable, so that there might be no room for doubt. — Ed. This seems to be the best rendering. Blayney leaves out the word "Jerusalem;" but for no sufficient reason. The whole verse is as follows: — In that day call shall they Jerusalem, "The throne of Jehovah;" And gathered into it shall be all the nations, For the name of Jehovah, even to Jerusalem; And they shall no more walk after the resolutions of their wicked heart. — Ed. "Evil" is connected with "hardness;" but it belongs properly to "their heart." The word rendered "hardness" is srrvt a plural noun, found eight times in Jeremiah; here, and in Jeremiah 7:24; Jeremiah 9:14; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17; and twice elsewhere, Deuteronomy 29:19; Psalms 81:12.

3 And it happened the day after, that Pashur brought out Jeremiah from prison; and Jeremiah said to him, — Not Pashur has Jehovah called thy name, But terror on every side: 4 For thus saith Jehovah, — Behold, I will make thee a terror To thyself and to all thy friends; And fall shall they by the sword of thine enemies, While thine eyes are looking on; And all Judah will I deliver Into the hand of the king of Babylon; And he shall carry them into Babylon, And shall smite them with the sword: 5 And I will give up all the strength of this city, And all its labor and its every precious thing; And all the treasures of the kings of Judah Will I give up into the hands of their enemies; And they shall spoil them and take them away, And they shall lead them into Babylon. 6 And thou, Pashur, and all the inhabitants of thy house, Go shall ye into captivity; Thou shalt come to Babylon, and there die, And there shalt thou be buried and thy friends, To whom thou hast falsely prophesied.

" Israel " was not, save in a very limited sense, "gathered from all the lands" at the return from Babylon (see on Jeremiah 24:6; Jeremiah 30:3; Jeremiah 32:15). 16. send for —translate, "I will send many"; "I will give the commission to many" (2 Chronicles 17:7). fishers … hunters —successive invaders of Judea (Amos 4:2; Habakkuk 1:14, 15). So "net" (Ezekiel 12:13). As to "hunters," see Genesis 10:9; Micah 7:2. The Chaldees were famous in hunting, as the Egyptians, the other enemy of Judea, were in fishing. "Fishers" expresses the ease of their victory over the Jews as that of the angler over fishes; "hunters," the keenness of their pursuit of them into every cave ## and nook. It is remarkable, the same image is used in a good sense of the Jews' restoration, implying that just as their enemies were employed by God to take them in hand for destruction, so the same shall be employed for their restoration (Ezekiel 47:9, 10). So spiritually, those once enemies by nature ( fishermen many of them literally) were employed by God to be heralds of salvation, "catching men" for life (Matthew 4:19; Luke 5:10; Acts 2:41; 4:4); compare here Jeremiah 16:19, "the Gentiles shall come unto thee" (2 Corinthians 12:16). 17. (Jeremiah 32:19; Proverbs 5:21; 15:3). their iniquity —the cause of God's judgments on them. 18. first … double —H ORSLEY translates, "I will recompense … once and again "; literally, "the first time repeated": alluding to the two captivities—the Babylonian and the Roman.

Peter comprises the whole course of the times of the New Testament between the Ascension of the Lord and His Advent in glory, times in which that apostolic age shines forth pre-eminent, Acts 3:24 , as also corresponding to it the condition of the Church, which was to be constituted of Jews and Gentiles, together, [32] Justus Jonas says, “Christ is that King, who has now received heaven, reigning in the meantime through the Gospel in the Spirit, until all things be restored, i.e. until the remainder of the Jews and the Gentiles be converted.” Romans 11. Ἀποκατάστασις is the restitution of things from their confusion into their former order. You will say, Were then all things at any time in such a state as that to which they are to be restored? Answer: 1) They were, at least as far as concerns their beginnings: comp. Matthew 17:11 , “Elias truly shall first come and restore all things:” for which reason the apostles also above used this verb, ch. Acts 1:6 , “Wilt Thou at this time restore again the kingdom to Israel?” 2) There is a reference to the Divine intention and promise: as a man born blind is said to recover his sight , because the sight is a natural blessing. Weigh well the word השיב ἀποκαθίστημι , Jeremiah 16:15 ; Jeremiah 24:6 ; Jeremiah 50:19 ; Ezekiel 16:55 .

(cf. 2 Chronicles 36:9 and 2 Chronicles 36:10 ). Jehoiachin, יהויכין or יויכין ( Ezekiel 1:2 ), i.e., he whom Jehovah fortifies, called יכניהוּ in 1 Chronicles 3:16-17 , and Jeremiah 27:20 ; Jeremiah 28:4 , etc., and כּניהוּ in Jeremiah 22:24 , Jeremiah 22:28 ; Jeremiah 37:1 , probably according to the popular twisting and contraction of the name Jehoiachin, was eighteen years old when he ascended the throne (the eight years of the Chronicles are a slip of the pen), and reigned three months, or, according to the more precise statement of the Chronicles, three months and ten days, in the spirit of his father. Ezekiel ( Ezekiel 19:5-7 ) describes him not only as a young lion, who learned to prey and devoured men, like Jehoahaz, but also affirms of him that he knew their (the deceased men's) widows, i.e., ravished them, and destroyed their cities-that is to say, he did not confine his deeds of violence to individuals, but extended them to all that was left behind by those whom he had murdered, viz., to their families and possessions; and nothing is affirmed in Jeremiah 22:24 and Jeremiah 22:28 respecting his character at variance with this. His mother Nehushta was a daughter of Elnathan, a ruler of the people, or prince, from Jerusalem ( Jeremiah 26:22 ; Jeremiah 36:12 , Jeremiah 36:25 ).

(cf. 2 Chronicles 36:9 and 2 Chronicles 36:10 ). Jehoiachin, יהויכין or יויכין ( Ezekiel 1:2 ), i.e., he whom Jehovah fortifies, called יכניהוּ in 1 Chronicles 3:16-17 , and Jeremiah 27:20 ; Jeremiah 28:4 , etc., and כּניהוּ in Jeremiah 22:24 , Jeremiah 22:28 ; Jeremiah 37:1 , probably according to the popular twisting and contraction of the name Jehoiachin, was eighteen years old when he ascended the throne (the eight years of the Chronicles are a slip of the pen), and reigned three months, or, according to the more precise statement of the Chronicles, three months and ten days, in the spirit of his father. Ezekiel ( Ezekiel 19:5-7 ) describes him not only as a young lion, who learned to prey and devoured men, like Jehoahaz, but also affirms of him that he knew their (the deceased men's) widows, i.e., ravished them, and destroyed their cities-that is to say, he did not confine his deeds of violence to individuals, but extended them to all that was left behind by those whom he had murdered, viz., to their families and possessions; and nothing is affirmed in Jeremiah 22:24 and Jeremiah 22:28 respecting his character at variance with this. His mother Nehushta was a daughter of Elnathan, a ruler of the people, or prince, from Jerusalem ( Jeremiah 26:22 ; Jeremiah 36:12 , Jeremiah 36:25 ).

19 . curse ] Rather oath , for it is on the strength of Jehovah’s oath to be Israel’s God and so to protect them, that this Israelite flatters himself he is secure, no matter how he may behave. In the history of religion such a delusion has been lamentably frequent, and believers in extreme doctrines of election have presumed on these and recklessly indulged in evil. bless himself in his heart ] Flatter himself! Found only here. stubbornness ] Heb. sherirûth , firmness but always in a bad sense; only here, Jeremiah 3:17 ; Jeremiah 7:24 ; Jeremiah 9:13 ; Jeremiah 11:8 ; Jeremiah 13:10 ; Jeremiah 16:12 ; Jeremiah 18:12 ; Jeremiah 23:17 , and in Psalm 81:12 (13). This of course is not the man’s own, but the writer’s, view of him. to destroy the moist with the dry ] An unmeaning translation. The construction is elliptic and we should render: so as to sweep away the moist (herbage?) with the dried up ; bring down a hurricane of destruction that would uproot the whole people, so fatal is the infectiousness, and so universal will be God’s punishment, of idolatry.

[Bible] 13:18. Say to the king, and to the queen: Humble yourselves, sit down: for the crown of your glory is come down from your head. 13:19. The cities of the south are shut up, and there is none to open them: all Juda is carried away captive with an entire captivity. 13:20. Lift up your eyes, and see, you that come from the north: where is the flock that is given thee, thy beautiful cattle? 13:21. What wilt thou say when he shall visit thee? for thou hast taught them against thee, and instructed them against thy own head: shall not sorrows lay hold on thee, as a woman in labour? 13:22. And if thou shalt say in thy heart: Why are these things come upon me? For the greatness of thy iniquity, thy nakedness is discovered, the soles of thy feet are defiled. 13:23. If the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil. 13:24. And I will scatter them as stubble, which is carried away by the wind in the desert. 13:25. This is thy lot, and the portion of thy measure from me, saith the Lord, because thou hast forgotten me, and hast trusted in falsehood. 13:26. Wherefore I have also bared thy thighs against thy face, and thy shame hath appeared. 13:27. I have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet? Jeremias Chapter 14 A grievous famine: and the prophet's prayer on that occasion. Evils denounced to false prophets. The prophet mourns for his people. 14:1. The word of the Lord that came to Jeremias concerning the words of the drought. 14:2. Judea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up. 14:3. The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.

And Jehovah said unto me, What seest thou, Jeremiah? And I said, Figs: the good figs very good; and the bad very bad, which cannot be eaten for badness. And the word of Jehovah came unto me, saying, Thus saith Jehovah, the God of Israel: Like these good figs, so will I regard for good them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans; and I will set mine eyes upon them for good, and I will bring them again to this land; and I will build them and not pull them down, and I will plant them and not pluck them up. And I will give them a heart to know me, that I am Jehovah; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. And as the bad figs, which cannot be eaten for badness, surely, thus saith Jehovah: So will I make Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this land, and them that dwell in the land of Egypt. And I will give them over to be driven hither and thither unto all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them; and I will send among them the sword, the famine, and the pestilence, until they be consumed from off the land that I gave unto them and to their fathers. Chapter 25

Thus shall ye say every one to his neighbour, and every one to his brother: What hath Jehovah answered? and, What hath Jehovah spoken? And the burden of Jehovah shall ye mention no more; for every man`s own word shall be his burden: for ye have perverted the words of the living God, of Jehovah of hosts, our God. Thus shalt thou say to the prophet: What hath Jehovah answered thee? and, What hath Jehovah spoken? But since ye say, The burden of Jehovah, therefore thus saith Jehovah: Because ye say this word, The burden of Jehovah, and I have sent unto you, saying, Ye shall not say, The burden of Jehovah; therefore behold, I will utterly forget you, and I will cast you off, far from my face, and the city that I gave to you and to your fathers. And I will bring everlasting reproach upon you, and everlasting shame, that shall not be forgotten. Chapter 24 Jehovah shewed me, and behold, two baskets of figs, set before the temple of Jehovah, after that Nebuchadrezzar king of Babylon had carried away captive from Jerusalem, Jeconiah the son of Jehoiakim, the king of Judah, and the princes of Judah, and the craftsmen and smiths, and had brought them to Babylon. One basket had very good figs, like the figs first ripe; and the other basket had very bad figs, which could not be eaten for badness. And Jehovah said unto me, What seest thou, Jeremiah? And I said, Figs: the good figs very good; and the bad very bad, which cannot be eaten for badness. And the word of Jehovah came unto me, saying,