Jeremiah 47:17

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.

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).

He calls Babylon "Sheshach," to imply that it was during this feast the city was taken [S CALIGER ]. 42. The sea —the host of Median invaders. The image (compare Jeremiah 47:2; Isaiah 8:7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon (Jeremiah 51:13, 32, 36). 43. Her cities —the cities, her dependencies. So, "Jerusalem and the cities thereof" (Jeremiah 34:1). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [G ROTIUS ]. 44. Bel … swallowed —in allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swallowed"; compare "devoured," "swallowed," Jeremiah 51:34; Jeremiah 50:17), which it should have to disgorge (compare Jeremiah 51:13; Jeremiah 50:37). Of these gifts were the vessels of Jehovah's temple in Jerusalem (2 Chronicles 36:7; Daniel 1:2). The restoration of these, as foretold here, is recorded in Ezra 1:7-11. flow —as a river; fitly depicting the influx of pilgrims of all "nations" to the idol. 45, 46. (See on Jeremiah 51:6). 46. And lest —Compare, for the same ellipsis, Genesis 3:22; Exodus 13:17; Deuteronomy 8:12. "And in order that your heart may not faint at the (first) rumor" (of war), I will give you some intimation of the time. In the first "year" there shall "come a rumor" that Cyrus is preparing for war against Babylon.

47. Urijah, the son of Shemaiah, prophesied under Jehoiakim. See Jeremiah 26:20, Jeremiah 26:21. 48. Zechariah, son of Barachiah, flourished in the second year of Darius, a ISAIAH 1: 2 Hear, heavens, and listen, earth; for the LORD has spoken: “I have nourished and brought up children, and they have rebelled against me. 1. God alone can give a revelation of his own will. 2. We must use the proper means in order to know this will. 3. We should know it in order to do it.

The Lord God hath sworn by His holiness - They had sinned to profane His "Holy Name" (see the note at Amos 2:7 ). God swears by that holiness which they had profaned in themselves on whom it was called, and which they had caused to be profaned by others. He pledges His own holiness, that He will avenge their unholiness. : "In swearing "by His holiness," God sware by Himself. For He is the supreme uncreated justice and Holiness. This justice each, in his degree, should imitate and maintain on earth, and these had sacrilegiously violated and overthrown." Days shall come (literally, are among) upon you - God's Day and eternity are ever coming. He reminds them of their continual approach. He says not only that they will certainly come, but they are ever coming. They are holding on their steady course. Each day which passes, they advance a day closer upon the sinner. People put out of their minds what "will come;" they "put far the evil day." Therefore, God so often in His notices of woe to come, (1 Samuel 2:31; Isaiah 39:6; Jeremiah 7:32; Jeremiah 9:25; Jeremiah 17:14; Jeremiah 19:6; Jeremiah 23:5, Jeremiah 23:7; Jeremiah 30:3; Jeremiah 31:27-31, Jeremiah 31:38; Jeremiah 33:14; Jeremiah 48:12; Jeremiah 49:2; Jeremiah 51:47, Jeremiah 51:52. (Ges.); Amos 8:11), brings to mind, that those "days are" ever "coming" ; they are not a thing which shall be only; in God's purpose, they already "are;" and with one uniform steady noiseless tread "are coming upon" the sinner.

It appears, from Deu_2:23, that they expelled the Avites, and dwelt in Hazerim to Azzah; whether their country be what was afterwards called Cappadocia or Damiata is not much material for us to know, they were a people confederate with the Philistines, whom God here threateneth to destroy with them. Jeremiah 47:5 Both ## Gaza and ## Ashkelon were two principal cities belonging to the Philistines taken by Judah, Jud_1:18; we read of them 1Sa_6:17; both Amos, Zephaniah, and Zechariah prophesied their ruin, Amo_1:8 Zep_2:4 ,7 Zechariah 9:5 , as well as this prophet. By ## the remnant of their valley, most understand those who lived in the valleys near about Ashkelon. Concerning the last clause in this verse there is some difference, whether the words should be joined with the next verse, and read, ## how long wilt thou cut thyself, O thou sword of the Lord? or as they lie in our Bibles; and then the sense is, Why will you in so desperate a case afflict yourselves, when all your mourning will do you no good. Jeremiah 47:6 No text from Poole on this verse. Jeremiah 47:7 Some make the words of the 6th verse to be the words of the Philistines in their mourning and cutting themselves, crying to God to stop the sword drawn against them, and to return it again into its scabbard: others make them the wo

65 . shalt thou find no ease ] The vb. is found only in Jeremiah 31:2 ; Jeremiah 47:6 ; Jeremiah 50:34 , Isaiah 52:4 ; its substantive in Isaiah 28:12 . no rest , etc.] Genesis 8:9 . a quaking heart ] The vb. occurs in Deuteronomy 2:25 . failing of eyes ] With disappointment of hope: cp. Deuteronomy 28:32 and Lamentations 2:11 ; Lamentations 4:17 . pining of soul ] Faintness of longing or of life ; Heb. nephesh means either. Deuteronomy 28:65

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