Jeremiah 47:23

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

See Isa_5:25 ,26 , &c.; Jer_5:15. ## Jeremiah 6:23 They shall lay hold on bow and spear; or, They shall carry ; they shall not want military ammunition of all sorts for the despatch of this great work; synecdochically expressed for all sorts of weapons. So Psa_35:2 ,3 . ## Have no mercy; see Jer_50:42; not be entreated, or have any pity to sex or age, poor or rich, Jer_21:7. See the like Isa_13:17 ,18 . And this was as duly executed as here prophesied, 2Ch_36:17. ## Their voice roareth like the sea; which, as it is very violent, so it causeth great consternation by its noise, compared to the roaring of the devils, Jam_2:19. Possibly it may intimate, they would not hearken to the voice of his prophets, now they shall hear the terrifying noise of armies, like the roaring of the sea. ## They ride upon horses; which is a creature in especial manner adapted by God for war, as he is described. Job_9:19 ,20 , &c.; implying their speed, strength, and fierceness, Jer_50:42. ## Set in array; the whole nation set as it were in battalia against them, that they may perceive they have to do with soldiers. The LXX. reading va esh , fire , for vya ish, man , render it, as fire to the war. ## O daughter of Zion, or Jerusalem; for these two titles are promiscuously used for the same place; and the term daughter is often given to cities and countries, as Psa_45:12 137:8 Isa_23:12 47:1 . ## Jeremiah 6:24 We have heard the fame thereof: our hands wax feeble. The prophet personates the people’s affections: q.d.

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

Verse 21. - This is the word that the Lord hath spoken concerning him. "Him" is, of course, Sennacherib. It adds great liveliness and force to the opening portion of the oracle, that it should be addressed directly by Jehovah to Sennacherib, as an answer to his bold challenge. The only address at all similar in Scripture is that to Nebuchadnezzar ( Daniel 4:31, 32 ), spoken by "a voice from heaven" But the present passage is one of far greater force and beauty. The virgin the daughter of Zion ; rather, the virgin daughter of Zion , or the virgin daughter , Zion . Cities were commonly personified by the sacred writers, and represented as "daughters" (see Isaiah 23:10, 12 ; Isaiah 47:1, 5 , etc.). "Virgin daughter" here may perhaps represent "the consciousness of impregnability" (Drechsler); but the phrase seems to have been used rhetorically or poetically, to heighten the beauty or pathos of the picture ( Isaiah 23:12 ; Isaiah 47:1 ; Jeremiah 46:11 ; Lamentations 2:13 ), without any reference to the question whether the particular city had or had not been previously taken. Jerusalem certainly had been taken by Shishak ( 1 Kings 14:26 ), and by Joash ( 2 Kings 14:13 ); but Zion, if it be taken as the name of the eastern city (Bishop Patrick, ad lee.), may have been still a "virgin fortress." Hath despised thee, and laughed thee to scorn ; or, despises thee and laughs thee to scorn . The Hebrew preterite has often a present sense.

Verse 10. - A fire, as ver. 7: see Ezekiel's prophecy against Tyre (26). She had long been tributary to Assyria, but, revolting, was punished by Sargon, and later was attacked by Nebuchadnezzar, who besieged it for thirteen years, with what success is not known. The Assyrian monuments afford no account of its capture by this monarch (comp. Isaiah 23 ; Jeremiah 47:4 ; Arrian., 2:16-24). (For its capture and destruction by Alexander the Great, see notes on Zechariah 9:2, 4.) Amos 1:10

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.

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.

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 .

strong ones —a poetical phrase for steeds, peculiar to Jeremiah (Jeremiah 47:3; compare Jeremiah 4:13, 29; 6:23). 17. I —Jehovah. cockatrices —basilisks (Isaiah 11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Psalms 58:4, 5). ## 18. (Isaiah 22:4). The lamentation of the prophet for the impending calamity of his country. against sorrow —or, with respect to sorrow. M AURER translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!" in me —within me. 19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Micah 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause. because of them that dwell in a far country —rather, "from a land of distances," that is, a distant land (Isaiah 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country. strange vanities —foreign gods. 20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone. 21.