Jeremiah 45:13

20. Psalms 18:32. 21. Psalms 21:1, 3, 7. 22. Ps. 45. 23. Ps. 68, 69. 24. Ps. 72.—Targum, Midrash, Commentators—Vulgar Latin corrupted, and the LXX.—פִּסָּה and יִנּוֹן, what. 25. Psalms 80:16, 18, how to be rendered—בֶּן־אָדָם, who. 26. Ps. 110.—Prophecy of the Messiah—Confession of the Jews. 27. Of the Targum on Solomon's Song. 28. Isaiah 2:2–4. 29. Isaiah 4:2 vindicated. 30, 31. Isaiah 9:6—Sense of the Targum on the place—Vulgar Latin noted. 32. Entanglements of the Jews from this testimony. 33, 34. Four things promised, not agreeing to Hezekiah—Answer of Jarchi, Kimchi, Aben Ezra. 35. The name mentioned, whose—שַׂר־שָׁלוֹם, who. 36. Answer of Abarbanel. 37. Of the increase of his government. 38. Isaiah 10:27. 39. Isaiah 11:1, 6—Abarbanel's prediction of the ruin of the Christians. 40. Isaiah 16:1. 41. Isaiah 28:5. 42. Isaiah 42:1. 43. Isaiah 52:13. 44. Jeremiah 23:5—Corruption of old translations—Purity of the original—Messiah, Jehovah our righteousness—Ezekiel 37:24. 45. Jeremiah 30:21, 33:13, 15. 46. Hosea 3:5, 14:8. 47. Micah 4:8. 48. Micah 5:2 vindicated—Kimchi's blasphemy. 49. Zechariah 3:8, 4:7, 6:12, 10:4, 9:9, 11:12, 13, 12:10. 50. Conclusion. 1.

. John Gill's Exposition of the Entire Bible. Jeremiah 45:1 INTRODUCTION TO JEREMIAH 45 This chapter contains a prophecy, delivered to Baruch for his personal use. The time of it is expressed, Jeremiah 45:1; a reproof is given him for his immoderate grief and sorrow, Jeremiah 45:2; the destruction of the land of Judea is prophesied of; and therefore it was wrong in him to seek great things for himself at such a time; however, he is assured of his own safety, Jeremiah 45:4. Ver. 1. The word that Jeremiah the prophet spake unto Baruch the son of Neriah,....

. The young men of Aven and of Phibeseth shall fall by the sword,.... Aven is the same with On, of which Potipherah was priest in Joseph's time and whose daughter he married, Genesis 41:45, the same with Heliopolis, or Bethshemesh, the city of the sun, see Jeremiah 43:13, See Gill on "Jeremiah 43:13"; where was the temple of the sun, and where it was worshipped; and so it is rendered by the Septuagint, Vulgate Latin, and Arabic versions. It is called here "Aven", or "vanity", because of the vain and idolatrous worship here performed. Phibeseth is the Bubastis of Herodotus, and called by other writers Bubastus; hence there was a nome or province in Egypt called the Bubastic nome, mentioned by Ptolemy {c}, and others.

The young men of Aven and of Phibeseth shall fall by the sword,.... Aven is the same with On, of which Potipherah was priest in Joseph's time and whose daughter he married, Genesis 41:45 , the same with Heliopolis, or Bethshemesh, the city of the sun, see Jeremiah 43:13 ; see Gill on Jeremiah 43:13 ; where was the temple of the sun, and where it was worshipped; and so it is rendered by the Septuagint, Vulgate Latin, and Arabic versions. It is called here "Aven", or "vanity", because of the vain and idolatrous worship here performed. Phibeseth is the Bubastis of Herodotus, and called by other writers Bubastus; hence there was a nome or province in Egypt called the Bubastic nome, mentioned by Ptolemy (c), and others.

His residence was at Mizpah (Jeremiah 40:5). home —the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jeremiah 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by M AURER to be distinct from that in Jeremiah 40:5, 6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people —that is, was made free. 15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jeremiah 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jeremiah 38:7-12; Matthew 25:43) was to be rewarded in his deliverance. 16. Go —not literally, for he was in confinement, but figuratively. before thee —in thy sight. 17. the men of whom thou art afraid —(Jeremiah 38:1, 4-6). The courtiers and princes hostile to thee for having delivered Jeremiah shall have a danger coming so home to themselves as to have no power to hurt. Heretofore intrepid, he was now afraid; this prophecy was therefore the more welcome to him. ## 18. life … for a prey —(See on Jeremiah 21:9; Jeremiah 38:2; Jeremiah 45:5). put … trust in me —(Jeremiah 38:7-9). Trust in God was the root of his fearlessness of the wrath of men, in his humanity to the prophet (1 Chronicles 5:20; Psalms 37:40).

The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Micah 5:7; Zechariah 14:16). "Pluck them, " namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant. 15. A promise, applying to Judah, as well as to the nations specified (Amos 9:14). As to Moab, compare Jeremiah 48:47; as to Ammon, Jeremiah 49:6. 16. swear by my name —(Jeremiah 4:2; Isaiah 19:18; 65:16); that is, confess solemnly the true God. built —be made spiritually and temporally prosperous: fixed in sure habitations (compare Jeremiah 24:6; 42:10; 45:4; Psalms 87:4, 5; Ephesians 2:20, 21; 1 Peter 2:5). ## 17. (Isaiah 60:12). ## CHAPTER 13 Jeremiah 13:1-27. S YMBOLICAL P ROPHECY (Jeremiah 13:1-7). Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So C ALVIN ]. The world he moved in was not the sensible, but the spiritual, world.

Verse 13. - And he carried out thence all the treasures of the house of the Lord. "Thence" means "from Jerusalem," which he entered and plundered, notwithstanding Jehoiachin's submission, so that not much was gained by the voluntary surrender. A beginning had been made of the carrying off the sacred vessels of the temple in Jehoiakim's third (fourth?) year ( Daniel 1:1 ), which was the first of Nebuchadnezzar. The plundering was now carried a step further; while the final complete sweep of all that remained came eleven years later, at the end of the reign of Zedekiah (see 2 Kings 25:13-17 ). And the treasures of the king's house (comp. 2 Kings 20:13 ). If the treasures which Hezekiah showed to the envoys of Merodach-Baladan were carried off by Sennacherib ( 2 Kings 18:15 ), still there had probably been fresh accumulations made during their long reigns by Manasseh and Josiah. And out in pieces all the vessels of gold which Solomon King of Israel had made in the temple of the Lord. (For an account of these vessels, see 1 Kings 7:45-50 .) They consisted in part of articles of furniture, like the altar of incense and the table of shrewbread, which were thickly covered with plates of gold; in part of vessels, etc., made wholly of the precious metal, as candlesticks, or rather candelabra, snuffers, tongs, basins, spoons, censers, and the like. As the Lord had said (comp. 2 Kings 20:17 ; Isaiah 39:6 ; Jeremiah 15:13 ; Jeremiah 17:3 ; Jeremiah 20:5 , etc.). 2 Kings 24:13

Acts 13:45 . Τοὺς ὄχλους , the multitudes ) even of Gentiles.— ἀντέλεγον , they spake against ) Presently after their contradiction increased: for there follows the word βλασφημοῦντες , or as others read, ἀντιλέγοντες καὶ βλασφημοῦντες , contradicting and blaspheming . If this fuller reading be preferred, it is an instance of the repetition of the verb, another being superseded, as in Jdg 4:24 (Hebr.); 1 Kings 20:37 ; Isaiah 19:22 ; Jeremiah 12:17 .[82] Such men are left to themselves: ch. Acts 18:6 , Acts 19:9 , Acts 28:24 ; Acts 28:28 . [82] The margin of Ed. 2 and Germ. Vers. are less favourable to the fuller reading than the larger Ed.—E. B. D and later Syr. support the full reading; and so Tisch. But ABC Vulg. the shorter reading. E e have ἐναντιόμενοι και βλασφ .—E. and T.

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] It occurs ## only in the following places: 1 Sa 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8; 2 Sa 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Sa 14:13; Ezekiel 38:10; Jeremiah 18:8 Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3, Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29, Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Sa 1:13; Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Ki 10:21; Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring , or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord .,)and in a similar significa