Jeremiah 26:27

Had all this been unknown to God, the inconsistency would not have been so evident But when God perfectly knew that what he had so often proclaimed as to the exile by his Prophets could not be changed, what could be his purpose in bidding the field to be bought and the purchase to be confirmed by witnesses, when yet the city was delivered up to enemies? Jeremiah, after having mentioned the substance of his prayer, now adds the answer he received from God, in which is seen the fruit of his prayer, even that he had been taught what had regard to the deliverance and return of the people, in order that the faithful might entertain hope, and also that they, relying on the promise, might cheerfully bear their exile until the prefixed time came. The words are these, -- Jeremiah 32:26-27 26. Then came the word of the LORD unto Jeremiah, saying, 26. Et fuit sermo Jehovae ad Jeremiah, dicendo, 27. Behold, I am the LORD, the God of all flesh: is there any thing too hard for me? 27. Ecce ego Jehova Deus universae carnis, An a me abscondita erit ulla res (vel, An mihi difficilis erit ulla res)? We have already said that the verb phl' pela, admits of two meanings; it means to be hid and to be wonderful, and

The verse is an answer, as it were, to what is contained in the latter part of the previous verse, by a reference to what had already taken place as to the people of Judah; and the 30th verse (Jeremiah 2:30) countenances the past tense. This and the following verse may be thus rendered, — 26. As a thief is ashamed when he is found out, So made ashamed have been the house of Israel, They, their kings, their princes, Their priests and their prophets; 27. Who have said to the wood, "My father art thou," And to the stone, "Thou hast begotten me." Though they have turned to me the back and not the face; Yet in the time of their calamity, They say, "Arise and save us." The participles in Hebrew are regulated as to their tense by the verbs in the passage. Hence 'mrym in Jeremiah 2:27, is to be in the same tense with the previous verb. The future in the last line is to be in the present, as it expresses what was commonly done. Then what was usually said to them is mentioned in the following verse, — 28. But where are thy gods, which thou hast made for thyself? Let them arise, if they can save thee In the time of thy calamity: For according to the number of thy cities Have been thy gods, O Judah. Blayney has kept to the past tense as to the last line, and also as to the beginning of Jeremiah 2:26. — Ed. Jeremiah 2:27-28 27.

The east wind in Judea and in the Mediterranean is very tempestuous and destructive. It is also very dry and parching, as well as sudden and terrible in its action. Genesis 41:6; Exodus 14:21; Ezekiel 19:12; and 27:26; Job 27:21; Isaiah 27:8; Jeremiah 18:17; Jonah 4:8. Hence the LXX. translate the original words, "En pneumati biaio," "With a violent wind;" and the Chaldee reads, "A strong east wind as a fire from before the Lord." "Such a wind," says Bishop Mant, "is well known to the modern mariner by the name of Levanter, and is of the same kind as that spoken of in the twenty-seventh chapter of the Acts of the Apostles, under the name of Euroclydon."

. Jeremiah 32:26 Ver. 26. Then came the word of the Lord unto Jeremiah,.... This is an answer to the prophet's prayer, and particularly to the latter part of it; showing the consistency of the destruction of the city with his purchase of a field, and with God's promise of fields and vineyards being purchased and possessed again; and how each of these would be brought about: saying; as follows: Jeremiah 32:27 Ver. 27. Behold, I [am] the Lord, the God of all flesh,.... Jehovah, the selfexistent Being, that gives being to all creatures; and is particularly the God of all men, the Maker and Preserver of them, and that provides for them; who are called "flesh", to denote their weakness and corruption, how unworthy of the divine favour, and how unable to resist his will, or hinder the execution of his purposes: and which is introduced with a "behold", to excite attention, to take notice of what was said; to encourage faith, and remove doubts and difficulties; for if God is Jehovah, the Being of beings; if he is the God and Governor of the world, and all men in it, what is it he cannot do? as follows: is there anything too hard for me?

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.

(15) Rising up betimes and sending. —i.e., constantly and earnestly. Jeremiah 25:3-4 : “The Lord hath sent all his servants, the prophets, rising early and sending them” (comp. also Jeremiah 26:5 ; Jeremiah 29:19 ; Jeremiah 35:14-15 ). He had compassion on.—He spared, was forbearing with. Dwelling place.—Mācôn (2Chronicles 30:27; Psalm 26:8; comp. Jeremiah 25:6).

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.

Verse 18. - At Tehaphnehes ; the Tabu- panes of Jeremiah 2:16 ; Jeremiah 42:7 ; Jeremiah 44:1 ; Jeremiah 46:14 ; (where it appears as having a royal palace); the Taphnae of the LXX.; the Daphne of Herod., 2:30. It was another frontier-fortress in the neighborhood of Pelusium, built by Psammetichus. It may, perhaps, be represented by the modern Tel-ed-Defenne , about twenty-seven miles southwest of Pelusium. The day shall be darkened . The normal image for the departure of the sunshine of prosperity, as in Ver. 3 and Ezekiel 32:7 (comp. Amos 5:20 ; Amos 8:9 ; Isaiah 5:30 ; Jeremiah 13:16 , etc.). The yokes of Egypt . Commonly, as in Ezekiel 34:27 ; Leviticus 26:13 ; Jeremiah 27:2 ; Jeremiah 28:10, 12 , the phrase would imply the deliverance of Egypt from the yoke of oppression suffered at the hand of others. Here that sense is clearly inappropriate. The LXX. and Vulgate give "the scepters" of Egypt, which implies a different reading, and this is adopted in substance by Ewald and Smend, the latter preferring rendering it by "supports" or "props," the "red" being used as a "staff" rather than as a "scepter" (comp. Ezekiel 19:14 ; Jeremiah 43:8 ; Jeremiah 48:17 ). The pomp of her strength . The phrase meets us again in Ezekiel 33:28 , and includes what we speak of as the parade of power, here probably with a view to the foreign forces that garrisoned both Daphne and Pelusium.

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