Jeremiah 8:29

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

But, as Pashur and ## Jehucal are both mentioned in Jeremiah 38:1, 2, as hearing Jeremiah's reply, which is identical with that in Jeremiah 21:9, it is probable the two messages followed one another at a short interval; that in this Jeremiah 37:3, and the answer, Jeremiah 37:7-10, being the earlier of the two. Zephaniah —an abettor of rebellion against God (Jeremiah 29:25), though less virulent than many (Jeremiah 29:29), punished accordingly (Jeremiah 52:24-27). 4. Jeremiah … not put … into prison —He was no longer in the prison court, as he had been (Jeremiah 32:2; 33:1), which passages refer to the beginning of the siege, not to the time when the Chaldeans renewed the siege, after having withdrawn for a time to meet Pharaoh. 5. After this temporary diversion, caused by Pharaoh in favor of Jerusalem, the Egyptians returned no more to its help (2 Kings 24:7). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to the alternate inroads of the one or the other. Josiah, taking side with Assyria, fell in battle with Pharaoh-necho at Megiddo (2 Kings 23:29). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (2 Chronicles 36:13; Ezekiel 17:15, 17). 7. shall return —without accomplishing any deliverance for you. 8. (Jeremiah 34:22). 9. yourselves — Hebrew, "souls." 10. yet … they —Even a few wounded men would suffice for your destruction. 11. broken up —"gone up." 12.

He mentions "the throne of David, " lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Psalms 89:29-36). 17. vile figs — Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see Jeremiah 24:8, 10). 18. removed to all … kingdoms —(Jeremiah 15:4; Deuteronomy 28:25). curse, &c.—(Jeremiah 29:6; 18:16; 19:8). 21. Zedekiah —brother of Zephaniah (Jeremiah 29:25), both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel (1 Kings 22:11, 24). 22. shall be taken … a curse —that is, a formula of imprecation. Lord make thee like Zedekiah —(Compare Genesis 48:20; Isaiah 65:15). roasted in the fire —a Chaldean punishment (Daniel 3:6). 23. villainy —literally, "sinful folly" (Isaiah 32:6). 24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him. Nehelamite —a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare Jeremiah 29:8). 25. in thy name —without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name" (John 5:43). Zephaniah —the second priest, or substitute ( Sagan ) of the high priest.

19 . whosoever will not hearken … I will require it of him ] Cp. the confidence of Jeremiah 26:12-15 ; Jeremiah 29:8 f., Jeremiah 29:18 ff. (the punishment exacted for not hearkening to God’s word), Jeremiah 35:13 ff. LXX B omits my words ; Sam. LXX most codd. his words. Require, darash , Jeremiah 23:21 (22).

Verses 25, 26. - Utter defeat in battle (the opposite of the blessing promised, ver. 7) and dispersion among the nations are threatened, with the utmost indignity to those who were slain, in their bodies being left unburied to be devoured by birds of prey and wild beasts (cf. 1 Kings 14:11 ; Psalm 79:2 ; Jeremiah 7:33 ; Jeremiah 16:4 , etc.). S halt be removed into all the kingdoms of the earth ; literally, shalt be a tossing to and fro to all the kingdoms , etc.; "a ball for all the kingdoms to play with" (Schultz; cf. 2 Chronicles 29:8 ; Jeremiah 15:4 ; Jeremiah 24:9 ; Jeremiah 29:18 , etc.). Deuteronomy 28:25

Verse 8. - Wherefore the wrath . As illustrated by the defeats and humiliations suffered at the hands of Pekah and Hazael, the Philistines and Edomites, and the Assyrians under Tiglath-Pileser. To trouble, to astonishment, and to hissing . Three words, carrying each a volume of meaning, and charged with the most powerful and painful of reminiscence ( Deuteronomy 28:25, 28, 32 [ observe our ver. 9], 37, 46, 65, 66). The Hebrew word for "hissing" ( שְׁרֵקָה ) occurs, besides, five times in Jeremiah (Jeremiah 19:8; 25:9, 18; 29:18; 51:37), and once in the contemporary Prophet Micah ( Micah 6:16 ; comp. Jeremiah 26:18 ). 2 Chronicles 29:8

Defeat in battle, the very opposite of the blessing promised in Deuteronomy 28:7 . Israel should become לזעוה, "a moving to and fro," i.e., so to speak, "a ball for all the kingdoms of the earth to play with" (Schultz). זעוה, here and at Ezekiel 23:46 , is not a transposed and later form of זועה, which has a different meaning in Isaiah 28:19 , but the original uncontracted form, which was afterwards condensed into זועה; for this, and not זועה, is the way in which the Chethib should be read in Jeremiah 15:4 ; Jeremiah 24:9 ; Jeremiah 29:18 ; Jeremiah 34:17 , and 2 Chronicles 29:8 , where this threat is repeated (vid., Ewald, 53, b.). The corpses of those who were slain by the foe should serve as food for the birds of prey and wild beasts - the greatest ignominy that could fall upon the dead, and therefore frequently held out as a threat against the ungodly ( Jeremiah 7:33 ; Jeremiah 16:4 ; 1 Kings 14:11 , etc.).

Defeat in battle, the very opposite of the blessing promised in Deuteronomy 28:7 . Israel should become לזעוה, "a moving to and fro," i.e., so to speak, "a ball for all the kingdoms of the earth to play with" (Schultz). זעוה, here and at Ezekiel 23:46 , is not a transposed and later form of זועה, which has a different meaning in Isaiah 28:19 , but the original uncontracted form, which was afterwards condensed into זועה; for this, and not זועה, is the way in which the Chethib should be read in Jeremiah 15:4 ; Jeremiah 24:9 ; Jeremiah 29:18 ; Jeremiah 34:17 , and 2 Chronicles 29:8 , where this threat is repeated (vid., Ewald, 53, b.). The corpses of those who were slain by the foe should serve as food for the birds of prey and wild beasts - the greatest ignominy that could fall upon the dead, and therefore frequently held out as a threat against the ungodly ( Jeremiah 7:33 ; Jeremiah 16:4 ; 1 Kings 14:11 , etc.).

For הסּפרים, τὰ βιβλιά, is not synonymous with הכּתוּבים, αἱ γραφαί, but denotes only writings in the plural, but does not say that these writings formed already a recognised collection; so that from this expression nothing can be concluded regarding the formation of the O.T. canon. As little can בּספרים refer, with Hv. and Kran., to the letter of Jeremiah to the exiles (Jeremiah 29), for this reason, that not in Jeremiah 29, but in Jeremiah 25:11., the seventy years of the desolation of the land of Judah, and implic. of Jerusalem, are mentioned. The plur. ספרים also can be understood of a single letter, only if the context demands or makes appropriate this narrower application of the word, as e.g., 2 Kings 19:14. But here this is not the case, since Jeremiah in two separate prophecies speaks of the seventy years, and not in the letter of Jeremiah 29, but only in Jeremiah 25, has he spoken of the seventy years' desolation of the land. In בּספרים lies nothing further than that writings existed, among which were to be found the prophecies of Jeremiah; and the article, the writings, is used, because in the following passage something definite is said of these writings. In these writings Daniel considered the number of the years of which Jeremiah had prophesied. אשׁר, as Daniel 8:26, with respect to which, relates not to השׁנים, but to השׁנים מספּר (number of the years).

For הסּפרים, τὰ βιβλιά, is not synonymous with הכּתוּבים, αἱ γραφαί, but denotes only writings in the plural, but does not say that these writings formed already a recognised collection; so that from this expression nothing can be concluded regarding the formation of the O.T. canon. As little can בּספרים refer, with Hv. and Kran., to the letter of Jeremiah to the exiles (Jeremiah 29), for this reason, that not in Jeremiah 29, but in Jeremiah 25:11., the seventy years of the desolation of the land of Judah, and implic. of Jerusalem, are mentioned. The plur. ספרים also can be understood of a single letter, only if the context demands or makes appropriate this narrower application of the word, as e.g., 2 Kings 19:14. But here this is not the case, since Jeremiah in two separate prophecies speaks of the seventy years, and not in the letter of Jeremiah 29, but only in Jeremiah 25, has he spoken of the seventy years' desolation of the land. In בּספרים lies nothing further than that writings existed, among which were to be found the prophecies of Jeremiah; and the article, the writings, is used, because in the following passage something definite is said of these writings. In these writings Daniel considered the number of the years of which Jeremiah had prophesied. אשׁר, as Daniel 8:26, with respect to which, relates not to השׁנים, but to השׁנים מספּר (number of the years).