Jeremiah 47:10

Venema derives it from phvs, to be proud, or ferocious, and chvr, which means "white," or splendid; then the meaning is, "splendid prince." Gataker seems to prefer the opinion of those who derive the word from phs, diffusion, and chvr, paleness, because he diffused, or spread fear, which produces paleness to all around. Instead of this, a terror, the cause of paleness, would be to him and to all his friends, as stated in the following verse. — Ed The Vulg. alone gives this meaning to the phrase; the Sept. has "metoikon — emigrant," and the Syr. "stranger and wanderer." And then in the fourth verse both these versions give a correspondent meaning. "I will deliver thee into emigration (or captivity) with all thy friends." That this word, rendered "terror," may be derived from gvr, which means to sojourn, to peregrinate, is undeniable; as a participle noun from Hiphil, it may mean a sojourner, or an emigrant. The word in this sense is found often in the plural number. See Genesis 47:9; Exodus 6:4. But the phrase, as found here, occurs four times in this book, where it can have no other meaning than "terror (or fear) on every side," Jeremiah 6:25; Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29; and it occurs once elsewhere, in Psalms 31:13; where also its meaning is evident from the context. — Ed Jeremiah 20:4 4. For thus saith the LORD, Behold, I will make thee a terror t

Verse 10. - I will turn your feasts into mourning, etc. (comp. ver. 3: Amos 5:16, 17 ; Lamentations 5:15 ; Hosea 2:11 ; Tobit 2:6). Sackcloth . A token of mourning ( 1 Kings 20:31 ; Isaiah 15:3 ; Joel 1:8, 13 ). Baldness. On shaving the head as a sign of mourning, see note on Micah 1:16; and comp. Job 1:20 ; Isaiah 3:24 ; Jeremiah 16:6 ; Jeremiah 47:5 ; Ezekiel 7:18 ). I will make it; Ponam eam (Vulgate); sc . terram . But it is better to take it to refer to the whole state of things mentioned before. The mourning for an only son was proverbially severe, like that of the widow of Nain ( Luke 7:12 , etc.; comp. Jeremiah 6:26 ; Zechariah 12:10 ). And the end thereof as a bitter day. The calamity should not wear itself out; it should be bitter unto the end. Septuagint, Θήσομαι ... τοὺς μέτ αὐτοῦ ὡς ἡμέραν ὀδύνης , "I will make... those with him as a day of anguish." Amos 8:10

See, for example, with virgin , Jeremiah 18:13 ; Jeremiah 31:4 ; Jeremiah 31:21 ; with virgin daughter , Isaiah 37:22 (“the virgin daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee”), Isaiah 47:1 , Jeremiah 14:17 ; Jeremiah 46:11 ; with daughter (alone) Isaiah 1:8 ; Isaiah 10:30 ; Isaiah 10:32 ; Isaiah 22:4 ; Isaiah 47:5 , Jeremiah 6:26 ; Jeremiah 9:1 , Micah 4:10 ; Micah 4:13 , Zephaniah 3:14 , Zechariah 9:9 (“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem”); and with the feminine indicated (in the Hebrew) by the termination, Isaiah 12:6 (see R.V. marg .), Isaiah 49:17 f., Isaiah 51:17-20 , Jeremiah 10:17 (see R.V. marg .), Jeremiah 22:23 (see ib. ). is fallen ] The tense is the prophetic past, describing the future as the prophet in imagination sees it, already accomplished. Cf. Amos 8:14 . is forsaken ] Rather, is cast down (R.V.), or lieth forsaken (R.V. marg. ), i.e. is abandoned , left to die where she had fallen: cf. Ezekiel 29:5 (R.V. “leave thee (thrown) into the wilderness”), Ezekiel 32:4 (“And I will leave thee forsaken upon the land, I will throw thee forth upon the face of the field”). Such an announcement as this, made in the height of the prosperity secured by Jeroboam II, would naturally be a startling one to those who heard 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.

Baldness … cut thyself —Palestine is represented as a female who has torn off her hair and cut her flesh, the heathenish (Leviticus 19:28) token of mourning (Jeremiah 48:37). their valley —the long strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. The Septuagint reads Anakim, the remains of whom were settled in those regions (Numbers 13:28). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (Joshua 11:21, 22). But the parallel (Jeremiah 47:7), "Ashkelon … the sea-shore, " established English Version here, "Ashkelon … their valley. " 6. Jeremiah, in the person of the Philistines afflicting themselves (Jeremiah 47:5), apostrophizes the "sword of the Lord," entreating mercy (compare Deuteronomy 32:41; Ezekiel 21:3-5, 9, 10). up thyself — Hebrew, "Gather thyself," that is, retire or return. 7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person. Lord … given it a charge —(Ezekiel 14:17). the sea-shore —the strip of land between the mountains and Mediterranean, held by the Philistines: "their valley" (see on Jeremiah 47:5). ## there hath he appointed it —(Micah 6:9). There hath He ordered it to rage. ## CHAPTER 48 Jeremiah 48:1-47. P ROPHECY AGAINST M OAB. It had taken part with the Chaldeans against Judea (2 Kings 24:2).

afterward … inhabited —Under Cyrus forty years after the conquest of Egypt by Nebuchadnezzar, it threw off the Babylonian yoke but has never regained its former prowess (Jeremiah 46:11; Ezekiel 29:11-15). 27, 28. Repeated from Jeremiah 30:10, 11. When the Church (and literal Israel) might seem utterly consumed, there still remains hidden hope, because God, as it were, raises His people from the dead (Romans 11:15). Whereas the godless "nations" are consumed even though they survive, as are the Egyptians after their overthrow; because they are radically accursed and doomed [C ALVIN ]. ## CHAPTER 47 Jeremiah 47:1-7. P ROPHECY AGAINST THE P HILISTINES. 1. Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2 Chronicles 35:20) [G ROTIUS ]. Or, Pharaoh-hophra (Jeremiah 37:5, 7) is intended: probably on his return from his ## fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [C ALVIN ] (Amos 1:6, 7). 2. waters —(Isaiah 8:7). The Chaldeans from the north are compared to the overwhelming waters of their own Euphrates. The smiting of Gaza was to be only the prelude of a greater disaster to the Philistines. Nebuzara-dan was left by Nebuchadnezzar, after he had taken Jerusalem, to subdue the rest of the adjoining cities and country. 3. (Compare Jeremiah 4:29).

Verses 2, 3. - Set thy face toward the mountains, etc. The formula is eminently characteristic of Ezekiel. We have had it with a different verb in the Hebrew, in Ezekiel 4:3 . It will meet us again in Ezekiel 20:46 ; Ezekiel 21:2 ; Ezekiel 25:2 ; Ezekiel 28:21 ; Ezekiel 29:2 ; Ezekiel 35:2 ; Ezekiel 38:2 . In this case it probably implied an outward act, like that of Daniel, when he, with a very different purpose, looked towards Jerusalem ( Daniel 6:10 ). In contrast with the widespread plains of Mesopotamia in which Ezekiel found himself, this was the chief characteristic of the land which he had left. The mountains represent the whole country, including the rivers (Revised Version, here and throughout, renders the Hebrew "water courses," to distinguish it from the "river" ( nahar ) of Ezekiel 1:1, 3 , et al. , and the "river" ( nachal ) of Ezekiel 47:5 . Its strict meaning is that of a "ravine" or "gorge," the wady of modern Arabic, through which a stream rushes in the winter, but is dried up in the summer). All the localities are named as having been alike polluted by the worship of idols For mountains and hills as the scenes of such worship, see Deuteronomy 12:2 ; 2 Kings 17:10, 11 ; Jeremiah 2:20 ; Jeremiah 3:6 ; Hosea 4:13 ; for the ravines and valleys, 2 Kings 23:10 and Jeremiah 7:31 (the Valley of Hinnom); and more generally, Isaiah 57:5, 6 . The same combination meets us in ch. 35:8; 36:5, 6.

Verse 18. - The east boundary . And the east side ye shall measure from Hauran, etc. The Revised Version, after Keil and Kliefoth, translates, And the east side , between Hauran and Damascus and Gilead , and the land of Israel , shall be (the) Jordan ; from the (north) border unto the east sea shall ye measure . Smend offers as the correct rendering, The east side goes from between Hauran and Damascus , and from between Gilead and the land of Israel , along the Jordan , from the border unto the east sea . In any case, by this instruction, first the land of Israel was defined as the territory lying west of the Jordan, and secondly its boundary should extend from the last-named north border at its easternmost point, Hazar-enan, down the Jordan valley to the Dead Sea. The practical effect of this would be to cut off the lands which in the earlier division ( Numbers 34:14, 15 ) had been assigned to Reuben, Gad, and the half-tribe of Manasseh. Otherwise the boundary here given corresponds with that traced in Numbers, though the latter is more minute. Hengstenberg, however, thinks the prophet cannot have intended to assert that the new Israel should not possess the land of Gilead as a frontier in the future as formerly, as in that case he would have been at variance, not only with preexisting Scripture (comp. Psalm 60:7 ; Micah 7:14 ; Jeremiah 1:19 ; Zechariah 10:10 ), but with subsequent history. Ezekiel 47:18

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## (4.) The name of mother is attributed to a city, 2 Samuel 20:19 , by which the chief, or metropolitan city, is understood, from whence the rest derive their original, and owe subjection to, Joshua 17:16; Numbers 21:25; Judges 11:26; 2 Samuel 8:1 . The Whole people of God are called mother, Isaiah 50:1; Hosea 2:2 , because it begets, or ought to beget spiritual sons to God. Hence it is translated to the heavenly "Jerusalem," the New Testament church, Galatians 4:26 . (5.) The name of daughter and virgin, is often attributed to a people or city, either distinctly or conjunctly, Psalms 45:12; 137:8 , "Daughter of Babylon," is put for the kingdom of Babylon; so Lamentations 1:6; 2:1, (&c.,) "Daughter of Sion," for the people of the Jews, and hence, Lamentations 2:2 , she is called the "Daughter of Juda," so Ecclesiastes 9:9; Isaiah 1:8; 10:32; 16:1; 37:22; Jeremiah 4:31; 6:2; Micah 4:10,13; Zephaniah 3:10,14 , (&c.) So the virgin of Israel, Jeremiah 31:4,21; Amos 5:2 ,; sometimes virgin and daughter are joined, as Isaiah 23:12; 37:22; 47:1; Jeremiah 46:11 . 1