Jeremiah 47:20

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

That is, those that trusted and depended upon the Egyptians and Ethiopians, particularly the Jews after mentioned, shall be "afraid" that it will be their turn next, that they also shall be taken and carried captive; and they shall be "ashamed" that they have put their trust and confidence in those nations, and not in the Lord: of Ethiopia their expectation; from whom they expected assistance and protection, particularly when Tirhakah king of Ethiopia went out against the king of Assyria, that he would have been a match for him, and have overcome him, and so have freed them from such a powerful enemy: and of Egypt their glory; who was their ally, and a very potent one, and in whom they gloried; but now should be ashamed, when both those people on whom they relied were carried captive. Isaiah 20:6 Ver. 6. And the inhabitants of this isle shall say, in that day,.... Not of Ashdod, Isaiah 20:1 or the isle of Caphtor, Jeremiah 47:4 but the land of Israel, as both Jarchi and Kimchi interpret it; so called, because it bordered on the sea, as such countries are sometimes called isles; see Jeremiah 25:22.

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.

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 .

Ezekiel 25:15-17 . Because the Philistines have dealt by revenge — The Philistines being borderers upon the Jews, were their ancient enemies, from the very time of the judges downward, more particularly in the time of Ahaz: see 2 Chronicles 28:18 . Therefore I will stretch out my hand upon the Philistines — I will bring calamities upon them, and enemies who shall subdue them. They were accordingly subdued by Nebuchadnezzar: see Jeremiah 25:20 ; Jeremiah 47:1 . The Cherethims, or Cherethites, are the same with the Philistines, or a tribe of that people: see the margin. And destroy the remnant of the sea-coast — The same who are called the remnant of the Philistines, Amos 1:8 ; the remnant of Ashdod, Jeremiah 25:20 ; and the remnant of the country of Caphthor, chap. Ezekiel 47:4 : on which two places see the notes. It is called the remnant, or remains, because the sea-coast of the Philistines, namely, about Ashdod, had been before much wasted and spoiled by the invasion of Psammetichus, king of Egypt.

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

Whereas Pharaoh shall not come to battle at the time appointed, notwithstanding his boasts, Nebuchadnezzar shall come according to the prediction of the King, who has all hosts in His power, however ye Egyptians may despise the prediction. 19. furnish thyself —literally, "make for thyself vessels" (namely, to contain food and other necessaries for the journey) for captivity. daughter —so in Jeremiah 46:11. dwelling in Egypt —that is, the inhabitants of Egypt, the Egyptians, represented as the daughter of Egypt (Jeremiah 48:18; 2 Kings 19:21). "Dwelling" implies that they thought themselves to be securely fixed in their habitations beyond the reach of invasion. 20. heifer —wanton, like a fat, untamed heifer (Hosea 10:11). Appropriate to Egypt, where Apis was worshipped under the form of a fair bull marked with spots. destruction —that is, a destroyer: Nebuchadnezzar. Vulgate translates, "a goader," answering to the metaphor, "one who will goad the heifer " and tame her. The Arabic idiom favors this [R OSENMULLER ]. cometh … cometh —The repetition implies, it cometh surely and quickly (Psalms 96:13). ## out of the north —(See on Jeremiah 1:14; Jeremiah 47:2). 21. Translate, "Also her hired men (mercenary soldiers, Jeremiah 46:9, 16), who are in the midst of her like fatted bullocks, even they also are turned back," that is, shall turn their backs to flee. The same image, "heifer … bullocks" (Jeremiah 46:20, 21), is applied to Egypt's foreign mercenaries, as to herself.

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).

(27) Diminished thine ordinary food. —This cutting short of the power and prosperity of Israel was a discipline of correction designed to bring her to a consciousness of her sin. The daughters of the Philistines, i.e., their cities, according to the figurative language of the chapter, and indeed the common figurative language of Scripture. Philistia was but a small power in the south-west corner of Palestine, yet from the time of the Judges down through the whole period of the monarchy, they were the persistent foes of Israel. During the time immediately before Samuel, they held nearly the entire land in subjection, and although subdued by David, they became troublesome again in the times of the later kings (see 2Chronicles 26:7; 2Chronicles 28:18), and are often spoken of not only by the earlier prophets, Isaiah and Amos, but also by Jeremiah (Jeremiah 25:20; Jeremiah 47:1; Jeremiah 47:4), Ezekiel (Ezekiel 25:15-16), and Zechariah Zechariah 9:6). Ashamed of thy lewd way.—The Philistines, true to their own false gods, despised the Israelites for their unfaithfulness to Jehovah. It is the old but ever new story of the heathen repelled from the truth by the unworthiness of its professed followers.

Within a short time after Ezekiel wrote this chapter, it became memorable in its connection with Zedekiah's sufferings (comp. 2 Kings 23:33 ; 2 Kings 25:6, 20, 21 ; Jeremiah 39:5, 6 ; Jeremiah 52:9, 10, 26 ). Its probable site is fixed on the banks of the Orontes. The evidence, on the whole, is, I think, in favour of this interpretation. It is adopted by Ewald, Cornill, Smend, Gesenius, and most recent critics. An additional fact in its favour is that Hamath, in the same region, appears as an ideal northern boundary in Ezekiel 47:16 . Ezekiel 6:14