Jeremiah 43:14

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.

18 . incline … and behold (lit. see )] Almost exactly the words in Hezekiah’s prayer, 2 Kings 19:16 (= Isaiah 37:17 ). desolations ] Daniel 9:26 : cf. Isaiah 49:19 ; Isaiah 61:4 (twice). over which thy name hath been called ] i.e. of which Thou art the Owner. The sense of the expression appears from 2 Samuel 12:28 , ‘lest I take the city, and my name be called over it ,’ in token, viz. of my having conquered it. The expression is often used, especially in Deuteronomic writers, of the people of Israel, Jerusalem, or the Temple, as Daniel 9:19 ; Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 25:29 ; 1 Kings 8:43 ; Isaiah 63:10 . The paraphrase of A.V., R.V., ‘which is called by my name,’ weakens and obscures the real force of the expression. Cf. further on Amos 9:12 . present ] lit. cause to fall : so Daniel 9:20 , Jeremiah 38:26 ; Jeremiah 42:2 ; Jeremiah 42:9 ; cf. Jeremiah 36:7 (lit ‘ their supplication will fall before Jehovah’), Jeremiah 37:20 (here in the sense of being accepted). The expression does not occur elsewhere in the O.T.: Prof. Kirkpatrick compares, however, Bar 2:19 ( οὐ … καταβάλλομεν τὸν ἔλεον we do not cast down our supplication). for … for ] properly on (the ground of). thy great compassions ] Daniel 9:9 . The same expression in Nehemiah 9:19 ; Nehemiah 9:27 ; Nehemiah 9:31 (A.V., R.V., ‘manifold mercies’): cf. 2 Samuel 24:14 (‘for his compassions are great’), Psalm 119:156 .

(18) Tehaphnehes.— ( Jeremiah 2:16 ; Jeremiah 43:7-9 ; Jeremiah 44:1 ; Jeremiah 46:14 .) Otherwise called Tahpanhes; the city Daphne, also a frontier town near Pelusium, strongly fortified. It may be especially mentioned, because the Jews who fled from Palestine through fear of Nebuchadnezzar had taken refuge there (Jeremiah 43, 44). The day shall be darkened.—This is a common prophetic form of describing coming calamity. (See Ezekiel 30:3, Ezekiel 32:8; Isaiah 13:10; Joel 2:10; Joel 2:31; Joel 3:15; Amos 8:9; Matthew 24:29, &c.) The yokes of Egypt.—Not the yokes placed upon Egypt, but the tyranny which she exercised over others. The fuller expression, “bands of a yoke,” occurs in Ezekiel 34:27, and also in Leviticus 26:13, the latter in reference to the deliverance of Israel from the bondage of Egypt. It appears from Jeremiah 43:9-10 that there was a royal palace at Tahpanhes, and it was foretold by the prophet that Nebuchadnezzar should there set up his pavilion, and thence smite Egypt. It is correspondingly foretold here that the power of Egypt should there be broken, because this and the neighbouring Pelusium were the frontier fortresses and keys of the land.

That they may possess - rather, "inherit The remnant of Edom - The restoration was not to be for themselves alone. No gifts of God end in the immediate object of His bounty and love. They were restored, in order that they, the first objects of God's mercies, might win others to God; not Edom only, "but all nations, upon whom," God says, "My Name is called." Plainly then, it is no temporal subjugation, nor any earthly kingdom. The words, "upon whom the name is called," involve, in any case, belonging to, and being owned by, him whose name is called upon them. It is said of the wife bearing the name of the husband and becoming his, "let thy name be called upon us Isaiah 4:1. When Jacob especially adopts Ephraim and Manasseh as his he says, "let my name be named upon them, and the name of My fathers, Abraham and Isaac" Genesis 48:16. In relation to God, the words are used of persons and of places especially appropriated to God; as the whole Jewish Church and people, His Temple 1 Kings 8:43; Jeremiah 7:10-11, Jeremiah 7:14, Jeremiah 7:30; Jeremiah 34:15, His prophets Jeremiah 15:16, the city of Jerusalem Daniel 9:18-19 by virtue of the temple built there. Contrariwise, Isaiah pleads to God, that the pagan "were never called by Thy Name" Isaiah 63:19. This relation of being "called" by the "Name" of God, was not outward only, nor was it ineffective. Its characteristics were holiness imparted by God to man, and protection by God.

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.

9 . for my name’s sake ] This idea, very common in this prophet, also in Isaiah 40-66, does not appear in the earlier prophets, except Isaiah 37:35 . Cf. however, Deuteronomy 9:28-29 ; Jeremiah 14:7 ; Jeremiah 14:21 ; Isaiah 43:25 ; Isaiah 48:9 ; Isaiah 48:11 . Jehovah’s name expresses that which he is, or has revealed himself to be, and the phrase does not differ from “for my own sake,” cf. ch. Ezekiel 36:22 ; Ezekiel 36:32 . should not be polluted ] Rather: profaned. The words explain, “for my name’s sake,” viz. lest it should be profaned among the nations. Deuteronomy 9:28-29 suggests one way in which the name of Jehovah might be profaned among the nations. To “profane” is the opposite of to “sanctify.” The one is to cherish any thoughts of Jehovah or to attribute any deed to him inconsistent with his being the one true God, or derogatory to him who is so. To “sanctify” him is to recognise him in thought and in act, particularly in worship, to be the one true God; to assign to him attributes and operations befitting his nature, and to live in such a way as those who are the people of Jehovah ought to live, for the manner of the people is reflected on the character of their God ( Amos 2:7 ). This is the way, at least, in which Ezek., with the conception of Jehovah which in his age he had reached, uses the terms “profane” and “sanctify.” Ezekiel 20:9

36 . Midianites ] Heb. Medanites . This verse, from E, resumes the narrative from Genesis 37:29-30 . Potiphar ] An Egyptian name, denoting “the gift of Ra,” the sun-god. It appears as “Potiphera,” Genesis 41:45 , Genesis 46:20 . LXX Πετεφρῆς , Lat. Putiphar , reproducing the Egyptian Pedephrç = “he whom the sun-god gives.” officer ] Lit. “eunuch.” Probably a word used to denote an official about the court. Heb. saris , LXX σπάδων , Lat. eunuchus . Some Assyriologists prefer the derivation from ša rêši = “he who is the head.” But there seems to be no sufficient reason to call in question the meaning which the word has in Hebrew, Aramaic, and Arabic. The class to which the saris belonged has always infested Oriental courts, and the name was therefore likely to acquire a general significance as “a court official.” Cf. 2 Kings 18:17 (Rab-saris); Jeremiah 39:3 ; Jeremiah 39:13 ; Daniel 1:3 . Pharaoh ] i.e. the king of Egypt. The title, but not the personal name, of the sovereign: see note on Genesis 12:15 . captain of the guard ] Heb. chief of the executioners , and, as such, having charge of the prisoners ( Genesis 40:3-4 , Genesis 41:12 ). Cf. “captain of the guard,” 2 Kings 25:8 ; Jeremiah 39:9 ; Jeremiah 41:10 ; Jeremiah 43:6 ; Jeremiah 52:12 ; Daniel 2:14 . Another very possible rendering is “chief of the butchers” (cf.

14 . The peoples heard , they trembled ; Pangs took hold on the inhabitants of Philistia . Pangs ] Properly, as of a woman in travail. Cf. Psalm 48:6 , Jeremiah 6:24 ; Jeremiah 50:43 . 14–16 . The poet pictures the neighbouring nations as seized with alarm, when they hear that Israel is advancing on its way to Canaan. The description is idealized: Edom, for instance, according to Numbers 20:18-21 , was in no fear of Israel whatever.

Sic. xvi. 51), and has entirely disappeared, with the exception of some heaps of ruins which still bear the name of Tel Bastah, about seven hours' journey from the Nile (compare Ges. Thes. pp. 1101ff., and Leyrer in Herzog's Encyclopaedia, s.v.). The Nomos of Bubastis, according to Herod. ii. 166, was assigned to the warrior-caste of Calasirians. The בּחוּרים, the young military men, will fall by the sword; and הנּה, not αἱ γυναῖκες (lxx and others), but the cities themselves, i.e., their civil population as distinguished from the military garrison, shall go into exile. This explanation of הנּה is commended by בּנותיה in Ezekiel 30:18. תּחפנחס or תּחפּנחס (Jeremiah 43:7., Ezekiel 44:1; Ezekiel 46:14), and תּחפנס in Jeremiah 2:16 (Chetib), is Τάφναι, Τάφνη (lxx), or Δάφναι (Herod. ii. 30. 107), a frontier city of Egypt in the vicinity of Pelusium, after the time of Psammetichus a fortification with a strong garrison, where a palace of Pharaoh was also to be found, according to Jeremiah 43:9. After the destruction of Jerusalem, a portion of the Jews took refuge there, and to them Jeremiah predicted the punishment of God on the conquest of Egypt by Nebuchadnezzar (Jeremiah 43:7., Ezekiel 44:1.). In the case of השך the reading varies; the printed Masora at Genesis 39:3 giving חשׂך as the reading to be found in all the codices examined by the author of the Masora; whereas many of the codices and printed editions have חשׁך, and this is adopted in all the ancient versions.

Sic. xvi. 51), and has entirely disappeared, with the exception of some heaps of ruins which still bear the name of Tel Bastah, about seven hours' journey from the Nile (compare Ges. Thes. pp. 1101ff., and Leyrer in Herzog's Encyclopaedia, s.v.). The Nomos of Bubastis, according to Herod. ii. 166, was assigned to the warrior-caste of Calasirians. The בּחוּרים, the young military men, will fall by the sword; and הנּה, not αἱ γυναῖκες (lxx and others), but the cities themselves, i.e., their civil population as distinguished from the military garrison, shall go into exile. This explanation of הנּה is commended by בּנותיה in Ezekiel 30:18. תּחפנחס or תּחפּנחס (Jeremiah 43:7., Ezekiel 44:1; Ezekiel 46:14), and תּחפנס in Jeremiah 2:16 (Chetib), is Τάφναι, Τάφνη (lxx), or Δάφναι (Herod. ii. 30. 107), a frontier city of Egypt in the vicinity of Pelusium, after the time of Psammetichus a fortification with a strong garrison, where a palace of Pharaoh was also to be found, according to Jeremiah 43:9. After the destruction of Jerusalem, a portion of the Jews took refuge there, and to them Jeremiah predicted the punishment of God on the conquest of Egypt by Nebuchadnezzar (Jeremiah 43:7., Ezekiel 44:1.). In the case of השך the reading varies; the printed Masora at Genesis 39:3 giving חשׂך as the reading to be found in all the codices examined by the author of the Masora; whereas many of the codices and printed editions have חשׁך, and this is adopted in all the ancient versions.