Jeremiah 47:13

The king, greatly incensed at this disobedience to his behest, inquired of his wise men what was to be done to Queen Vashti according to law. These wise men are Esther 1:13 designated as those "who knew the times," i.e., astrologers and magi, who give counsel according to celestial phenomena; comp. the wise men of Babylon, Daniel 2:27 ; Daniel 5:15 ; Isaiah 44:25 ; Isaiah 47:13 ; Jeremiah 50:35 . Of these he inquires, "for thus was the business of the king conducted before all that knew law and judgment." דּבר here does not signify word or speech, but matter, business; and the meaning of this parenthetical sentence is, that in every matter, the king, before deciding, applied to those who were skilled in law and judgment to hear their opinions concerning it. With this is joined a second explanatory parenthetical sentence, Esther 1:14 : "And those next him were Carshena, etc., the seven princes of the Persians and Medes, who behold the king's countenance, who hold the first seat in his kingdom." אליו הקּרב is indefinite, and may be understood as expressing the plural. It is perhaps questionable how this clause should be combined with what precedes, whether with ודין דּת כּל־ידעי, before all that knew law and judgment and those next him, or with לחכמים, Esther 1:13 : he spoke to the wise men ... and those next him.

The king, greatly incensed at this disobedience to his behest, inquired of his wise men what was to be done to Queen Vashti according to law. These wise men are Esther 1:13 designated as those "who knew the times," i.e., astrologers and magi, who give counsel according to celestial phenomena; comp. the wise men of Babylon, Daniel 2:27 ; Daniel 5:15 ; Isaiah 44:25 ; Isaiah 47:13 ; Jeremiah 50:35 . Of these he inquires, "for thus was the business of the king conducted before all that knew law and judgment." דּבר here does not signify word or speech, but matter, business; and the meaning of this parenthetical sentence is, that in every matter, the king, before deciding, applied to those who were skilled in law and judgment to hear their opinions concerning it. With this is joined a second explanatory parenthetical sentence, Esther 1:14 : "And those next him were Carshena, etc., the seven princes of the Persians and Medes, who behold the king's countenance, who hold the first seat in his kingdom." אליו הקּרב is indefinite, and may be understood as expressing the plural. It is perhaps questionable how this clause should be combined with what precedes, whether with ודין דּת כּל־ידעי, before all that knew law and judgment and those next him, or with לחכמים, Esther 1:13 : he spoke to the wise men ... and those next him.

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.

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).

Acts 8:40 . εὑρέθη εἰς Ἄ .: constructio prægnans = was borne to and found at, cf. Acts 21:13 ; or, as εἰς means more than ἐν , implying that he had come into the city and was staying there, cf. Esther 1:5 ; marg. Hebrew “found,” A. V., εὑρίσκω , מָצָא , is very often found in the LXX in similar phrases, e.g. , 1 Chronicles 29:17 , 2 Chronicles 31:1 , 1 Samuel 13:15 , etc. The word may imply, however, much more than the fact that Philip was present at Azotus, and Alford sees in it a probable reference to 2 Kings 2:17 ( cf. passages in O.T. above), where the same word is used, εὑρέθη . Blass takes it to mean “vento quasi ibi dejectus,” but see above on Acts 8:39 .— Ἄζωτον , אַשְׁדּוֹד : only mentioned here in N.T., but in LXX Ashdod, Joshua 11:22 ; Joshua 13:3 ; Joshua 15:46 , 1 Samuel 5:5 , 2 Chronicles 26:6 , Nehemiah 4:7 ; Nehemiah 13:20 , Jeremiah 25:20 ; Jeremiah 47:5 , Amos 1:8 , Zephaniah 2:4 , Zechariah 9:6 ; Azotus in 1Ma 5:18 ; 1Ma 10:84 ; Herod., ii., 157: Herod, speaks of the siege of the twenty-nine years under Psammetichus as the longest in history ( ζ = σδ , as in Ὠρομάζης , Ahuramazda , Blass, in loco ). An old Philistine town, and one of the five chief cities—it might be regarded as the half-way station on the great road between Gaza and Joppa. Schürer holds that the population was Jewish to a considerable extent, as we find that Vespasian was obliged to place a garrison there (Jos., B.

(52) The last trump. —The trumpet was used to summon an assembly ( Exodus 20:18 ; Psalm 81:3 ; Isaiah 18:3 ; Isaiah 27:13 ) or to sound a warning. The last trumpet is the one which concludes a series which have already been sounding at intervals in notes of warning to the nations ( Psalm 47:5 ; Isaiah 27:13 ; Jeremiah 51:27 ). This verse states with reiterated emphasis that this change shall not be a protracted process, but a sudden and momentary alteration in the condition of our bodies.

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.