Jeremiah 28:25

. And all the kings of Arabia,.... Of Arabia Petraea; and all the kings of the mingled people that dwell in the desert; the other Arabians or mixed people, that dwell in Arabia Deserta, as the Scenites, Nomades, Kedarenes, and others; and so the Targum, "and all the kings of the Arabians, that dwell in tents in the desert.'' Of these, see the prophecy in Jeremiah 49:28. Jeremiah 25:25 Ver. 25. And all the kings of Zimri,.... Of Arabia Felix, so called from Zimran, a son of Abraham by Keturah, Genesis 25:2; the same whom Pliny {n} calls Zamerenes; and all the kings of Elam; or Persia; who are prophesied against in Jeremiah 49:34; and all the kings of the Medes; who commonly go together with the Persians. {n} Nat. Hist. I. 6. c. 28. Jeremiah 25:26 Ver. 26. And all the kings of the north, far and near, one with another,.... That were on the north of Judea, the kings of Syria, and those that were near to the kingdom of Babylon, whether more remote from Judea, or nearer it and which joined one another in that part of the world; and all the kingdoms of the world, which are upon the face of the earth; the whole Babylonian monarchy, called the whole world; as the Roman empire afterwards was, Luke 2:1; and the king of Sheshach shall drink after them; or the king of Babylon, as the Targum; and that Babylon is meant by "Sheshach" is certain from Jeremiah 51:41; but why it is so called is not so easy to say.

Wherefore the wrath of the Lord came upon Judah and Jerusalem. Cf. for the expression, 2 Chronicles 24:18 ; 2 Chronicles 32:25 ; on 2 Chronicles 29:8 , cf. Deuteronomy 28:25 , Deuteronomy 28:37 ; Jeremiah 24:9 ; Jeremiah 25:9 , etc. "As ye see with your eyes." The shameful defeats which Judah had sustained under Ahaz from the Syrians, Ephraimites, Philistines, and Edomites, and the oppression by the Syrian king ( 2 Chronicles 28:5 ., 2 Chronicles 28:17-21 ), are here referred to, as we learn from 2 Chronicles 29:9 .

Wherefore the wrath of the Lord came upon Judah and Jerusalem. Cf. for the expression, 2 Chronicles 24:18 ; 2 Chronicles 32:25 ; on 2 Chronicles 29:8 , cf. Deuteronomy 28:25 , Deuteronomy 28:37 ; Jeremiah 24:9 ; Jeremiah 25:9 , etc. "As ye see with your eyes." The shameful defeats which Judah had sustained under Ahaz from the Syrians, Ephraimites, Philistines, and Edomites, and the oppression by the Syrian king ( 2 Chronicles 28:5 ., 2 Chronicles 28:17-21 ), are here referred to, as we learn from 2 Chronicles 29:9 .

(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 ).

(8) The wrath . . . was ( i.e., fell ) upon Judah. —The phrase of 2Chronicles 24:18 . (Comp. 2Chronicles 19:2 ; 2Chronicles 19:10 .) Delivered them to trouble . . .—Rather, made them a horror, an astonishment, and a hissing. The language is Deuteronomic. (Comp. Deuteronomy 28:25; Deuteronomy 28:37 : “Thou shalt become a horror . . . an astonishment.” Jeremiah 25:9; Jeremiah 25:18 : “I will make them an astonishment and a hissing,” et al.) As ye see with your (own) eyes.—For ye behold the disastrous results of the invasions of Aram and Israel, of Edom and the Philistines, and of the appeal to Assyria (2 Chronicles 28).

2 . This month , &c.] The ‘month’ is the one corresponding to our Mar.–Apr., called in J and E ( Exodus 13:4 , Exodus 23:15 , Exodus 34:18 ) and Deuteronomy 16:1 ) ‘Abib,’ and in the later post-exilic writings ( Nehemiah 2:1 , Esther 3:7 ) by its Bab. name, Nisan . P never, like the older pre-exilic writers, calls the months by their Canaanitish or Phoenician names, Abib ( ll.cc. ), Ziv ( 1 Kings 6:1 ; 1 Kings 6:37 ), Ethanim ( ib. 1 Kings 8:2 ), Bul ( ib. 1 Kings 6:38 ); but, as do the late parts of Kings ( 1 Kings 12:32-33 [compiler], 2 Kings 25:1 ; 2 Kings 25:3 ; 2 Kings 25:8 ; 2 Kings 25:25 ; 2 Kings 25:27 ), Jer. ( Jeremiah 1:3 , Jeremiah 28:1 ; Jeremiah 28:17 , Jeremiah 36:22 al. ), Ezek. ( Ezekiel 1:1 , Ezekiel 8:1 al. ), Hag. ( Haggai 1:1 ; Haggai 1:15 , Haggai 2:1 ), Zech. ( Zechariah 1:1 ; Zechariah 1:7 , Zechariah 7:1 ; Zechariah 7:3 ), and Chron., denotes them by numbers ( 1 Chronicles 16:1 ; 1 Chronicles 19:1 ; Leviticus 16:29 , &c.). The old Hebrew year began in autumn ( Exodus 23:16 ; cf. Exodus 34:22 , 1 Samuel 1:20 ); and P here refers the later custom of beginning it in spring (see Jeremiah 36:22 ) to the time of the institution of the Passover in Egypt. The Bab. year began in spring; but whether the Hebrew custom was due to Bab. influence is uncertain. The earliest clear cases of the Heb. year beginning in spring are in the dates quoted above from Kings and Jer.; but 2 Kings 19:29 (= Isaiah 37:30 ) perhaps pre-supposes it.

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.

[Bible] 28:5. And Jeremias the prophet said to Hananias the prophet in the presence of the priests, and in the presence of all the people that stood in the house of the Lord: 28:6. And Jeremias the prophet said: Amen, the Lord do so: the Lord perform thy words, which thou hast prophesied: that the vessels may be brought again into the house of the Lord, and all the captives may return out of Babylon to this place. 28:7. Nevertheless hear this word that I speak in thy ears, and in the ears of all the people: 28:8. The prophets that have been before me, and before thee from the beginning, and have prophesied concerning many countries, and concerning great kingdoms, of war, and of affliction, and of famine. 28:9. The prophet that prophesied peace: when his word shall come to pass, the prophet shall be known, whom the hath sent in truth. 28:10. And Hananias the prophet took the chain from the neck of Jeremias the prophet, and broke it. 28:11. And Hananias spoke in the presence of all the people, saying: Thus saith the Lord: Even so will I break the yoke of Nabuchodonosor the king of Babylon after two full years from off the neck of all the nations. 28:12. And Jeremias the prophet went his way. And the word of the Lord came to Jeremias, after that Hananias the prophet had broken the chain from off the neck of Jeremias the prophet, saying: 28:13. Go, and tell Hananias: Thus saith the Lord: Thou hast broken chains of wood, and thou shalt make for them chains of iron. 28:14. For thus saith the Lord of hosts the God of Israel: I have put a yoke of iron upon the neck of all these nations, to serve Nabuchodonosor king of Babylon, and they shall serve him: moreover also I have given him the beasts of the earth. 28:15. And Jeremias the prophet said to Hananias the prophet: Hear now, Hananias: the Lord hath not sent thee, and thou hast made this people to trust in a lie.