Jeremiah 47:11

for Jehovah hath added grief to my sorrow; I am wearied with my sighing, and rest have I not found. 4 Thus shalt thou say to him, Thus saith Jehovah, Behold, what I builded I pull down, and what I planted I pluck up, even this whole land; 5 And seekest thou great things for thyself? seek not; for behold I am bringing evil on all flesh, saith Jehovah; and I will give thee thy life as a prey in all the places whither thou wilt go. 1 The word of Jehovah which came to Jeremiah the prophet concerning all the nations: 2 Of Egypt, concerning the army of Pharaoh-Necho, the king of Egypt, which was by the river Euphrates, at Carchemish, which Nebuchadnezzar, the king of Babylon, smote in the fourth year of Jehoiakim, the son of Josiah, the king of Judah: 3 Prepare ye the buckler and shield, And move on to battle; 4 Tie the horses, and go up, ye horsemen; Stand in your helmets, Brighten the lances, put on the coats of mail. 5 Why have I seen them broken, turned backward! Even their valiants have been smitten, And by flight have they fled and looked not back; Terror is on every side, saith Jehovah; 6 Let not the swift flee away, Nor the valiant escape: In the north, on the bank of the river Euphrates, Shall they stumble and fall. 7 Who is this that like a river riseth up, Like floods swelling, its waters! 8 Egypt like a river riseth up, And like floods swelling, its waters; For he saith, I will go up and cover the land, I will destroy the city and its inhabitants.

that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza. 2 Thus saith the LORD; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl. 3 At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands; 4 Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor. 5 Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself? 6 O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. 7 How can it be quiet, seeing the LORD hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it. As the Egyptians had often proved false friends, so the Philistines had always been sworn enemies, to the Israel of God, and the more dangerous and vexatious for their being such near neighbours to them.

rds of the prophet, lamenting the havoc which he by the eye of the prophecy saw was like to be made amongst the Philistines by the Chaldeans (for good men are affected with the miseries even of the worst of men). The latter verse must be expounded according to the former; for if the words of the former verse be understood as the words of the Philistines, those of this verse must be understood as the words of the prophet putting them out of hopes of the sword’s stopping, because what it did was by commission from God, which it must execute. If the words of the former verse be to be understood as the prophet’s words, the words of this verse are either the prophet’s words correcting himself, and concluding that this sword could not be quiet, because it was edge d by God himself, who had given it his commission, which it must execute; or the words of God, letting the prophet know that he had given this sword its commission, and therefore it could not stop till Ashkelon and the people on the sea-shore were destroyed by it. ## Jeremiah 48:1 JEREMIAH CHAPTER 48 The judgment of Moab, Jer_48:1-6, for their pride, Jer_48:7-10; for their security and human confidence, Jer_48:11-25; especially for their contempt of God, and insolence towards his people, Jer_48:26-46. Their restoration, Jer_48:47. ## The prophet having, Jer 46 ; denounced God’s judgment against Egypt, and against the Philistines, Jer 47 , i n this chapter he cometh to do the like agains

18 ,19 . ## Jeremiah 46:14 Concerning these three cities of Egypt, See Poole " Jer_44:1 " : the meaning is, Publish this prophecy over all the land of Egypt. Or perhaps these three were the chief places whither the Jews that went with Johanan the son of Kareah, &c. went, and where they fixed themselves: many more places in Egypt are named by Ezekiel, Jer_30:14, &c. ## Stand fast, and prepare thee; for the sword shall devour round about thee; look to yourselves, and prepare yourselves for battle, for the nations are destroyed round about you, (so it is in the Hebrew,) and you have reason to expect that the sword should come next into your countries. Jeremiah 46:15 The prophet first propoundeth a question, then returneth answer to himself. Egypt was full of valiant men, yet, saith the prophet, they shall be swept away, or broken down, as fruit or grass is beaten down with a violent storm of hail (so the word is used

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).

So in Jeremiah 7 the men of Judah point to the material Temple in their midst as the palladium of their security; but the prophet retorts in a similar strain, that, if they desire to merit Jehovah’s protection, and wish Jerusalem to escape the fate of Shiloh, they must ‘amend their ways,’ and practise more consistently than they have done hitherto the ordinances of civil righteousness ( Jeremiah 7:3-15 ). punish you for ] R.V. more lit., visit upon you , as the same phrase is often rendered, Amos 3:14 ; Exodus 20:5 ; Jeremiah 5:9 ; Jeremiah 5:29 ; Jeremiah 23:2 (but punish , Jeremiah 11:22 , Jeremiah 25:12 , Jeremiah 29:32 , &c.). The expression is particularly frequent in Jeremiah. iniquities ] the conventional, and sufficient rendering of ‘âwôn . Etymologically, however, as Arabic shews (where the corresponding verb ghawâ means to err , or go astray ), the idea expressed by it is that of deviation from the right track, error: so the corresponding verb, 2 Samuel 7:14 ; 2 Samuel 24:17 ; 1 Kings 8:47 al. Comp. the writer’s Notes on the Hebrew Text of Samuel , on 1 Samuel 20:30 .

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.

Res.,' 2:226), and Canon Driver ('Literature of the Old Testament,' p. 276), following Smend, conceives that the above-named miry places and marshes in the vicinity of the Dead Sea were to be allowed to remain as they were on account of the excellent salt which they furnished. (On the supposed (!) excellence of the salt derived from the Dead Sea, Thomson's 'Land and the Book,' p. 616, may be consulted.) If this, however, were the correct import of the prophet's words, then the clause would describe an additional blessing to be enjoyed by the land, viz. that the temple-river would not be permitted to spoil its "salt-pans;" but the manifest intention of the prophet was to indicate a limitation to the life-giving influence of the river, and to signify that places and persons unvisited by its healing stream would be abandoned to incurable destruction. "To give to salt" is in Scripture never expressive of blessing, but always of judgment (see Deuteronomy 29:23 ; Judges 9:47 ; Psalm 107:34 ; Jeremiah 17:6 ; Zephaniah 2:9 ). Ezekiel 47:11