Jeremiah 47:9

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

as they should quickly see there would be no standing before it. Jeremiah 46:17 That is, the Ethiopians and Lubims that should come to help the king of Egypt should cry, or the Chaldeans or the Egyptians themselves should cry, Pharaoh is but a noise, that is, hath made a great noise, but it cometh to nothing: others make the sense, Pharaoh is a man of noise, or tumult. that hath made a great deal of disturbance to himself and us. ## He hath passed the time appointed; that is, say the most, he hath passed the time himself fixed whereat he would come and fight the Chaldeans. But these words compared with the next verse incline others to think, that either Pharaoh’s soldiers or his allies are here brought in mocking at Pharaoh, promising himself that the king of Babylon would not come, and laughing at Jeremiah’s prophecy, saying the time appointed was past , that is, the time of his coming mentioned by Jeremiah was past. Jeremiah foretells that Pharaoh’s army and confederates would see reason to cry out, Pharaoh, in saying so, was but a noise . ## Jeremiah 46:18 That is, he shall as certainly come and encompass you with his armies as Tabor is encompassed with mountains, and as Carmel is by the sea, or as Barak going down from Mount Tabor destroyed Sisera’s army, or as surely as the rain came which Elijah first discovered from Mount Carmel, 1Ki_18:41 ,42 .

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).

18 . Magic and divination were practised extensively in the ancient world, as indeed they are still among uncivilised peoples and among the uneducated even in civilised countries: we have particularly abundant information respecting the practice of them in Assyria (see briefly the writer’s Daniel , in the Camb. Bible , p. 13 ff., more fully Jastrow, Relig. of Bab. and Ass. (1898), pp. 352–406). As inconsistent with the spirit the religion of Jehovah, as fostering superstition, and as associated commonly with heathen beliefs, they are condemned repeatedly in the OT.: see Leviticus 19:31 ; Leviticus 20:6 ; Leviticus 20:27 (all H), and esp. Deuteronomy 18:10-11 , locus classicus on the subject, where eight types are enumerated (see the writer’s note ad loc. ); and often in the prophets. See further on the subject, with numerous illustrations of the methods of magic practised different parts of the world, O. C. Whitehouse’s articles Magic, Soothsayer, Sorcery, in DB.a sorceress ] The fem. (only here) of the word rendered sorcerer in Deuteronomy 18:10 , Malachi 3:5 , 2 Chronicles 33:6 , Daniel 2:2 †: cf. Jeremiah 27:9 ; and sorceries in 2 Kings 9:22 , Micah 5:11 , Nahum 3:4 , Isaiah 47:9 ; Isaiah 47:12 †. Micah 5:11 seems to shew that the ‘sorceries’ were something material , such as drugs, herbs, &c., used superstitiously for the purpose of producing magical effects.

(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.

The noun (כשׁף kashâph and כשׁפים keshâpı̂ym) is used in the following places, always with reference to sorcery or witchcraft: Jeremiah 27:9; 2 Kings 9:22; Isaiah 47:9; Micah 5:12 (11); Nahum 3:4. It may not be easy to specify the exact sense in which this word is used as distinguished from the others which relate to the same general subject, but it would seem to be that some form of "prayer" or "invocation" was employed. The persons referred to did not profess to interpret the prognostics of future events by any original skill of their own, but by the aid of the gods. And the Chaldeans - See the notes at Daniel 1:4. The Chaldeans appear to have been but one of the tribes or nations that made up the community at Babylon (compare the notes at Isaiah 23:13), and it would seem that at this time they were particularly devoted to the practice of occult arts, and secret sciences. It is not probable that the other persons referred to in this enumeration were Chaldeans. The Magians, if any of these were employed, were Medians (see the notes at Daniel 1:20), and it is not improbable that the other classes of diviners might have been from other nations. The purpose of Nebuchadnezzar was to assemble at his court whatever was remarkable throughout the world for skill and knowledge (see analysis of Daniel 1), and the wise men of the Chaldeans were employed in carrying out that design.

[Bible] 4:8. For this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us. 4:9. And it shall come to pass in that day, saith the Lord: That the heart of the king shall perish, and the heart of the princes: and the priests shall be astonished, and the prophets shall be amazed. 4:10. And I said: Alas, alas, alas, O Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword reacheth even to the soul? 4:11. At that time it shall be said to this people, and to Jerusalem: A burning wind is in the ways that are in the desert of the way of the daughter of my people, not to fan, nor to cleanse. 4:12. A full wind from these places shall come to me: and now I will speak my judgments with them. 4:13. Behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, for we are laid waste. 4:14. Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee? 4:15. For a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim. 4:16. Say ye to the nations: Behold it is heard in Jerusalem, that guards are coming from a far country, and give out their voice against the cities of Juda. 4:17. They are set round about her, as keepers of fields: because she hath provoked me to wrath, saith the Lord. 4:18. Thy ways, and thy devices have brought these things upon thee: this is thy wickedness, because it is bitter, because it hath touched thy heart. 4:19. My bowels, my bowels are in part, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle. 4:20. Destruction upon destruction is called for, and all the earth is laid waste: my tents are destroyed on a sudden, and my pavilions in a moment. 4:21. How long shall I see men fleeing away, how long shall I hear the sound of the trumpet?

Ar. ‘ann ), as if dealing in phenomena . But the word is probably onomatopoetic, humming or crooning (W. R. Smith); cp. Ar. ghanna , and Jdg 9:37 , the oak of the me‘ônenîm , a whispering, oracular tree. Condemned also in Isaiah 2:6 , as Philistine, Micah 5:12 , Jeremiah 27:9 . or an enchanter ] Better, augur or observer of omens . LXX οἰωνιζόμενος . That this is the meaning of the Heb. menaḥesh appears from the story of Balaam, Numbers 24:1 (where for enchantments read omens ), from Genesis 44:15 , of Joseph’s divination With his cup (hydromancy; cp. for Babylonia Zimmern in KAT 3[141], 533 f., and for the Arabs, Doughty ii. 188), the use of the vb in Genesis 30:27 , 1 Kings 20:33 , to observe , and its meaning in Syriac, ‘divination from natural signs.’ Others take it as onomatopoetic, ‘to hiss,’ or connect it with naḥash, serpent . On divination on the sand, see Doughty i. 162. [141] Die Keilinschriften und das AIte Testament , 3rd edition (1903), by H. Zimmern and H. Winckler. or a sorcerer ] Heb. mekashsheph . For this and keshaphîm , see Exodus 7:11 ; Exodus 22:18 (17) (E’s law against the sorceress, see Dri.’s note), Micah 5:11 , Nahum 3:4 , Jeremiah 27:9 , Malachi 3:5 , 2 Chronicles 33:6 (of Manasseh) and Isaiah 47:9 ; Isaiah 47:12 , Daniel 2:2 (both of Babylon). W. R.