SiZ£ ^zj '^*!S5:i waaititi^JiMiMlooi 'fl-Scifn-r'- YALE UNIVERSITY LIBRARY AN AMERICAN COMMENTARY ON THE OLD TESTAMENT PHILADELPHIA AMERICAN BAPTIST PUBLICATION SOCIETY I63O CHESTNUT STREET THE ISRAELITES LED INTO THE BABYLONIAN CAPTIVITY the book of The Prophet Jeremiah BY Prof. CHARLES RUFUS BROWN, D. D. The Newton Theological Institution TO mv mite IN MEMORY OF THE DAYS IN WHICH WE TOILED TOGETHER 90 7 Copyright 1907 by the Amekican Baptist Publication Society Published May, 1907 3ftom tbe Society's own ©teas INTRODUCTION I. The Historical Background of Jeremiah's Ministry. The general situation in Western Asia has changed since Isaiah lived and preached, and soon after Jeremiah's call Babylonia took the place of Assyria as the great world-empire. Among the nations whose general history is important and interesting from the point of view of Jeremiah and his times three stand out in boldest relief : Egypt, Babylonia, and Assyria ; and the mutual relations of these three we must hold in mind. Babylonia we must call the oldest country, Egypt next, and Assyria the youngest. The two great world-powers in ancient times were Babylonia and Egypt, and the rule of Assyria for seven centuries, A powerful as it was, and terrible as were her rulers, was hardly more than an episode from the point of view of all the centuries. During the Babylonian- Egyptian wars, at the time when Egypt had reached the height of her glory, say 1500 B. c, Assyria was colonized from Babylonia and about 1300 b. c. won its independence and captured Babylon itself. In or about 606 Nineveh, the Assyrian capital, was captured by the hordes of the Manda, the Scythian allies of the Babylonians, and the empire fell never to rise again. As far back as we can trace the history there was intermittent war between the East and the West, between Egypt and Babylonia up to 1300 and after 600, between Egypt and Assyria in the seven intervening centuries. In Egypt civil wars were frequent and struggle was constant with Ethiopia and with the maritime countries of the Mediterranean, but in the intervals the arms of Egypt were pushed into the far East with varying fortunes until the fall of the empire before the Persians in 525 b. c. The nations of Palestine and its vicinity, lying as they did in the thoroughfare between the two great powers, were sure to be engaged on the one side or the other ; and hence it was that different political parties arose more than once in Israel and Judah, urging an alliance with the one country or the other. The Northern kingdom fell before the Assyrian arms a century before Jeremiah's min istry, but during his life Judah was often involved in war and subjected to con quest ; and beginning with the storm that broke upon the country soon after the accession of King Jehoiakim, the political atmosphere was continually charged with one danger or another. It will be seen in the sequel that Jeremiah took an active part in politics, as good ministers frequently do, and that he was in fact, so far as we know, the truest patriot and most keen-sighted statesman of his age. The following chronological tables, covering the time from the call of Jeremiah to the Roman conquest of Syria and Egypt, may aid students seeking to obtain and retain dates for the various portions of Jeremiah. Here the author, contrary to his method of procedure in general (see especially a later section, VI.), has thought it better to adopt dates from other writers of good standing. E. g., the v VI INTRODUCTION dates assigned to pieces of Israelitish literature in the second column have been copied from Kautzsch's The Literature of the Old Testament, with any such changes of a year or so in the dates as are needed to bring them into consistency with the chronology adopted in the first column. The dates of the Jewish high priests be tween 520 and 195 B. c. are only approximately correct and several other dates are inexact, notably in the Egyptian column. In the following table c, a, and b stand for about, after, and before respectively. Judah and the Jews. Years B. c. 638-608. Josiah. 626. The Scythians near Palestine. 626. The call of Jere miah. 621. The Great Ref ormation. 608. Josiah's Defeat and Death. 608. Jehoahaz. 607-597. Jehoiakim. 601. Submission to Nebuchadrezzar. 598. The King's Re bellion. 597. Jehoiachin. 597. Deportation of . King and First Captives to Baby lon. 596-586. Zedekiah. 593. Ambassadors Received from Surrounding Coun tries. 592-570. Ezekiel among the Cap tives. 586. Fall of Jerusa lem and Second Deportation to Babylon. 581. Third Deporta tion ; Departure of Mizpah Colony to Egypt. Israelitish Liter ature Exclusive oe Jeremiah. Years B. c. c. 630. Zephaniah 1. b. 621. Deuteronomy in an early form. c. 615. Habakkuk, Zeph. 2 : 1 to 3 : 13. c. 600. Deut. redac tion of books of Kings. 592-570. Ezekiel 's Prophecies. 570-500. Lamenta tions. Babylonia. Years B. c. 625-604. Nabopolas- sar. 606. Destruction of Nineveh. 604. Victory over Egypt at Car- chemish. 603-562. Nebuchad rezzar III. 682-569. Siege of Tyre. 568. Invasion of Egypt. Egypt. Years B. c. 663-611. Psamtikl. 625. Independent of Assyria. 610-595. Neco II. 608. Jehoahaz of Ju dah taken Captive. 604. Defeat at Car- chemish. 594-589. Psamtikll. 588-570. Pharaoh Hophra. 587. Relief army un able to support Zedekiah. -526. Amasis II. c.560. Deut.32; Deut. 561-560. Evil-Mero- completed and ad- dach. ded to the earlier 659-556, Neriglusar, INTRODUCTION VI 1 538-330. Persian Rule in the East. 536. Return to Pales tine under Zerub- babel and Joshua. 520-500. Joshua, High Priest. 520-516. Temple Re built. 500-463. JoiakimJIigh Priest. 463-430. Eliashib, B.igh Priest. 458(or398). Ezra the Scribe. 445,432. Visits by Nehemiah. 444 (or 398). Intro duction of the Written Priestly Law. 430-400. Joiada, High Priest. history now con tained in the Penta teuch and Joshua. Deut. redaction of Judges, Samuel, and Kings. Nu cleus of Lev. 17-26. c. 540. Is. 40-55 ; 21 : 1-10 ; 13 : 1 to 14 : 23 ; 34, 35. 536. Zeph. 3 : 14-20. 520. Haggai. 520-518. Zech. 1-8. c. 500. Priests' Code of Law now found in Pentateuch and Joshua. a. 500. Is. 56-66. b. 458. Malachi. 458. Aramaic Source of Ezra 4-6. a. 458. Ruth. a. 444. Oldest Collec tion of Hymns, Ps. 3-11. c. 435. Memoirs of Ezra in Ezra-Ne- hemiah. 432. Obadiah. 432. Memoirs of Ne hemiah. 556. Lab ash i-Mar- duk. 555-538. Nabonidus. Persia. 558-530. Cyrus II., of Elam. 549. Conquest of Media. 548. Amalgamation with Persia. 538. Conquest of Babylon. 529-522. Cambyses II. 522. Ps eudo-Bardes, or Smerdis (Go- mates). 521-486. Darius I, Hystaspis. 525. Psamtiklll. End of twenty-sixth Dynasty. 525-332. Persian Rule in Egypt. 525-411. Twenty-sev enth (Persian) Dy nasty. 485-465. Zerxesl. 465-464. Artabanus. 463-425. Art a xerxes I., Longimanus. 425. ZerxesII. 425, 424. SogcUanos. 423-405. Darius II., Nothus. 410-405. Twenty-eighth (Saite) Dynasty. vm INTRODUCTION 400. Samaritan Tem ple Built on Ger- izim. 400-350. Johanan,High. Priest. 350-333. Jaddua, High Priest. 344. Temple Polluted and Jews Enslaved by Persians. 332. Destruction of Tyre by Alexander and submission of Palestine. 331. Settlement of Jews at Alexandria. 330-323. Rule of Alex ander the Great. 323-276. Wars of the Diadochi. 323-320,314-301, Judffia ruled for the most part by Antigonus. 320-314, 301-294, 280-202, Palestine an Egyptian Prov ince. 294-280,202- 167, Palestine un der the Seleucids. 264-248, 224-198, Sharp Contests be tween Syria and Egypt. 321-301. Omias /..High Priest. 300-285. Simon /..High Priest. 284-265. Eleazar,Jiigh Priest. 264-240. Manasseh, High Priest. 239-225. Onias II., High Priest. 224-195. Simon II., The Just, High Priest. c. 400. Completion of Pentateuch and formation of G e n. 1 to 2 Kings 25. c. 350. Completion of Proverbs; Joel; Jonah. c. 340. Collection of Ps. 42-89 ; Job. c. 332. The Song of Songs; Isa. 24-27; Additions to the older Prophets. c. 311. Psalms of the Greek period. c. 300. Ezra-Nehe- miah; Chronicles; Zech. 9-14. c. 250. E c c 1 esiastes, Alexandrian trans. of Pentateuch, the beginning of LXX. 404-359. Artaxerxes II., Mnemon. Judaeans com paratively un disturbed. 358-338. Artaxerxes III., Ochus. 344. Sidon stroyed. Be- 337-336. Arses. 335-330. Darius III., Codomannus. 333. 331. Victories of Alexander. Syria. 312-281. Seleucus I., Nicator. 280-261. Antiochus I., Soter. 260-246. Antiochus II., Theos. 245-226. Seleucus II., Callinicus. 225-224. Seleucus III., Eeraunos. 223-187. Antiochus III., The Great. 404-382. Twenty-ninth (Mendessian) Dy nasty. 381-343. Thirtieth (Se- bennite) Dynasty. 342-332. Thirty-first (Persian) Dynasty. 332. Conquest by Alex ander. 323-285. Ptolemy I, Lagi, Soter. 320. Syria and Pal estine taken. 284-247. Ptolemy II, Philadelphus. 246-222. Ptolemy III., Euergetes. 221-205. Ptolemy IV., Philopator. INTRODUCTION IX 194-175. Onias III., High Priest. 190. Defeated by the Romans. 186-175. Seleucus IV., Philopator. 204-182. Ptolemy V., Epiphanes. 198. Final loss of Palestine. c. 180. General ac ceptance of the Hist, and Prop. Books and of a Ppalm Book. 176. Heliodorus at tempts plunder of the Temple for the Syrians. 174-171. Jason, High Priest. 170-162. Menelaus, High Priest. 170. Jerusalem Plun dered by Syria. 168. Daily Sacrifice suspended by An tiochus. 167. Hasmonean Up rising. 166. Victory of Judas Maccabeus over Syria. 165. Temple Rededi- cated. 161-159. Alcinws,ILigh. Priest. 161. Death of Judas. 153-143. Jonathan Ap- phus, High Priest and Prince. 142-136. Simon, Hered itary High Priest and Governor. 141. Citadel and Syrian Garrison Captured ; Begin ning of Hasmonean Dynasty. c. 180. The Wisdom of Jesus Sirach. 166. Daniel. a. 150. Esther; the Five Books of Jason on the Mac- cabeanWars. This the source of 2 Mac cabees. 142. Collection of Ps. 90-150 and close of Psalter. c. 138. Judith. 174-164. Antiochus IV., Epiphanes. 174. Attempt to Hellenize. 170. Victory in Egypt. 163-162. Antiochus V., Eupator. 161-150. Demetrius I., Soter. 152-146. Alexander Balas. 145-138. Demetrius II., Nicator. 145-138. Antiochus VI, and Trypho, Rival Kings. 142. Independence of Judaea ac knowledged. 182. Ptolemy VI, Eu pator. 181-146. Ptolemy VII, Philomator. 168. Advance of Anti ochus resisted by Rome. 146. Ptolemy VIII., Eupator II, New Philopator. 145-117. Ptolemy IX., Euergetes II, Physcon. INTRODUCTION 135-105. John Byr- canus, High Priest. 134. Walls of Jeru salem Razed by Antiochus VII. 130. First use of term "The Law and the Prophets." 130. Samaritan Tem ple Destroyed. 129. Conquest of Edom. 108. Destruction of Samaria. 105,104. Aristobulus I., High Priest and King. 103-78. Alexander Jan- nceus. High Priest and King. 97. Capture of Gaza. 94. Conquest of Moab and Ammon. 82. Triumphs of Alexander Cele brated in Jeru salem. 77-69. Alexandra, Queen. 77-69. Hyrcanus II., High Priest and King. 68-63. Aristobulus II, High Priest and King. 63. Jerusalem taken by Pompey; Judssa a Roman Province. 137-128. Antiochus VII, Sidetes, v. 130. Proverbs of Jesus Sirach trans. into Greek. c. 90. 1 Maccabees. a. 50. The Wisdom of Solomon. 127-125. Demetrius II. 125. Seleucus V. 124-96. Antiochus VIII, Grypos. 113-95. Antiochus IX., Kyzicenos. 96-95. Seleucus VI, Epiphanes, Nica- tor, son of Ant. VIII. 95. Antiochus X., Eusebes, son of Ant. IX. 94-83. Contests for the throne among Sel.VI.,Ant.XI,Philip, Dem. Ill, and Ant. XII, sons of Ant. VIII. 82-69. Tigranes of Armenia rules Syria. 68-65. Antiochus XIII, Asiaticus. 65. Syria a Roman Province. 116-106, 88-81. Ptolemy X., Soter II, La- thyrus. 105-89. Ptolemy XI, Alexander I. , Phil- omator. 81-80. Ptolemy XII, Alexander II. 79-51. Ptolemy XIII, Philopator, Phila- delphus, New Dio- nysos Auletes. 60-47. Cleopatra VII. and Ptolemy XIV. 46-45. Cleopatra VII. and Ptolemy XV. 44-30. Cleopatra VII. and Ptolemy XVI, Caesarion. 30. Egypt a Roman Province. INTRODUCTION In outlining the ministry of Jeremiah we shall have to do with the period be tween 626 b. c, about twenty years before the fall of Nineveh, and 575 (?) b. c. Since Assurbanipal of Assyria, the Sardanapalus of the Greeks, lived, however, only till 626 b. c, and the Assyrian empire was in a state of decay from the time of his death, we may say that the thirteenth year of Josiah (626 b. a), the year when Jeremiah was called, was synchronous with the downfall of Assyria and the rise of the second Babylonian empire. It is claimed with some degree of plausibility that the immediate occasion of Jeremiah's call was the Scythian invasion of Western Asia, which probably took place during this decade, and occasioned great commotion to the coast lands, and even to Egypt. There are other historical epochs that are certain. In 608 b. c, Neco II., son of Psamtik I., or Psammetichus I., of the twenty-sixth dynasty, on his way to the Euphrates for conquest of Assyrian dependencies, was met at Megiddo by Josiah of Judah and the latter was slain, the Egyptian king pushing on to Carchemish, on the Euphrates. At this time Assyria had practically fallen, as we have seen, and Babylonia was not yet established on a firm basis ; but the Egyptians seem never to have possessed the power to maintain their acquisitions, and a few years afterward, in 604 b. c, after Nineveh had fallen, the Babylonian king, Nabopolassar, sent his son Nebuchadrezzar against the Egyptians. At Carchemish the laiter were routed and the Egyptian rule in the East was finally broken. In 601 b. c. Jehoiakim him self submitted to Nebuchadrezzar, and in 597 B. c, after the latter had crushed a rebellion instigated by him, a deportation of the inhabitants to Babylon took place. In 589 b. c. Neco's grandson, Uahabra, the Pharaoh Hophra of Scripture, came to the throne of Egypt, and upon his accession there was a confederation of Judah and the surrounding countries against the king of Babylon, but the Egyptians were probably defeated. They withdrew at least, and the war was brought to a close by the capture of Jerusalem in 586 B. c, Zedekiah and nearly a thousand of his people being carried off to Babylon. Of the colony that remained many settled in Egypt after unfortunate experiences in Palestine (see II.) and nearly seven hundred and fifty were carried to Babylon (52 : 30). II. The Life and Activity of Jeremiah. The life of Jeremiah divides itself into four periods : (1) His youth and earlier activity (the latter from the thirteenth year of Josiah [626 b. c] to the deposition of Jehoahaz) 647 to 608 b. c. (2) His activity in the reigns of Jehoiakim and Jehoia- chin, 607 to 597 b. c. (3) His work in Zedekiah's time to the fall of Jerusalem, 596 to 586 b. c. (4) His life subsequent to the deportation by Nebuchadrezzar, 585 to 575 (?) b. c. 1. The first period, 647 to 608 b. c. Very little is positively known about the youth of Jeremiah. He was the son of Hilkiah (1 : 1), who belonged to a priestly family in regular descent from Ithamar (1 Kings 2 : 26 ; 1 Chron. 24 : 3, 6), the son of Aaron, and therefore Anathoth, three miles north-northeast of Jerusa lem was his home (cf. Josh. 21 : 18). The date of his birth is approximately 647 b. C. (1 : 2, 6 ; 2 Chron. 34 : 1), the birth year of good King Josiah. Enough is told us about the friendships and relationships of his life to give us an idea of what must INTRODUCTION have been the associations of his early days. He seems to have been a nephew of Huldah (32 : 7 ; 2 Kings 22 : 14), the principal prophetical guide of this period, and on intimate terms with the family of Shaphan (26 : 24), known as the asso ciate of Hilkiah the high priest (2 Chron. 34 : 20), in the promulgation of the law book found in the temple five years after the call of Jeremiah to the prophetic office. It is probable also that two of his intimate friends (36 : 4 ; 51 : 59) be longed to the higher circles in Jerusalem. Before his call he must have known of the outrageous conduct of Manasseh and Amon and of its influence on the people, of the work of his predecessors, Micah and Isaiah, and of the earlier oppo sition of Josiah to the evil practices of his realm. Indeed, one can hardly fail to imagine that he was well acquainted with the young king and a younger member of the circle of his advisers through whose counsel Josiah began the reformation culminating in 621 b. c. It must, of course, not be forgotten that Zephaniah, Uriah, and Habakkuk were his contemporaries. Immediately after his call he seeks to make it plain to his countrymen that Judah is a backsliding country and that its only safety lies in relinquishing its idolatrous practices and in renouncing all political alliances ( 2 : 1 to 4 : 2). In chs. 4-6 especially, the prophet gives us an insight into what he means by the power from the north. Putting his words with the description which Herodotus gives us of a Scythian invasion of Assyria, Babylonia, and Palestine at about this time (Her. 1 : 103-106 ; 4 : 1), we cannot doubt that he alludes primarily to this fierce people. The prophecies were put in writing years afterward, in the fourth year of Jehoiakim, and doubtless features were introduced which apply more especially to later invasions by the Chaldeans, who were then in the ascendancy, but at the time of his call doom seemed impending from the Scythians. Whatever influence this preaching and that of Zephaniah, who prophesied in Jerusalem about this time, may have had on the people, was short lived, and it is as good as certain that the invasion of the Scythians served but as a temporary check to the abounding evil in Judah. The next influence for the reform movement was the book of Deuteronomy, or at least chs. 5-26 of that book. It was brought to light in 621 b. c. (2 Kings 22 : 3, 8), and under the influence of its teaching the whole idolatrous system of the Southern kingdom was overthrown (2 Kings 23 : 1-25). The part that Jeremiah had in effecting this reform was to proclaim the teaching of Deuteronomy to the men of Judah and to the inhabitants of Jerusalem (cf. 11 : 1-5). Of life in Judah and of the activity of Jeremiah for the next thirteen years, until the fatal campaign of Josiah against Egypt, we know nothing. We are left to infer that it was a time of peace in which men maintained at least a formal devotion to the law of God. Doubtless great moral teachers and wise men flourished, as they usually did in periods free from outward disturbances (cf. the time of Solomon). Whether Jeremiah contented himself with proclaiming the teaching of Deuteronomy, or whether his discourses during the years 621-608 b. c. remain in a form worked over to suit subsequent exigencies, we do not know. From one point of view it seems strange that a man of whom we can know so much from an inspection of his prophecies so eludes our search during thirteen of the best years of his life, but Hebrew prophets were not eager to perpetuate the record of their own activity and, INTRODUCTION xiii since Jeremiah's book is a history of the judgment of God against iniquity, it might perhaps be expected that he would preserve in it nothing of that period of calm when woe was temporarily withheld from apostate Judah. About 608 b. c. Josiah died, slain in battle by Pharaoh Neco on his way to the Euphrates (2 Kings 23 : 29), and Jeremiah lamented for Josiah (2 Chron. 35 : 25). The people made Jehoahaz (2 Kings 23 : 30), or Shallum (1 Chron. 3 : 15 ; Jer. 22 : 11), the second son of Josiah, king in his stead, but Neco, on his return from the Euphrates three months later, deposed him and set his older brother, Jehoiakim, upon his throne (2 Kings 23 : 33, 34). Have we a right to judge from the gentle ness of Jeremiah's lament, recorded in Jer. 22 : 10-12, that Jehoahaz was deposed because he followed Jeremiah's policy in opposition to the Egyptian party in Jerusa lem? (2:18,36.) 2. We pass to the next period of Jeremiah's life, during which Jehoiakim and his son Jehoiachin reigned in Jerusalem. The death of Josiah, a man obedient to the law of God, has produced a profound change of attitude in the capital of the nation. It would seem to the people as a whole that Josiah could not have been righteous because he was brought to such an ignominious end (cf. Prov. 1-9). Some may have thought that the catastrophe had come because the legal code had not been carried out strictly enough (7 : 4). . Perhaps Jeremiah had not learned before this the profound lesson taught in the pathetic history of Josiah, no less than in the tragic story of Job, that good men must serve God for naught. At any rate from this time, although there are many verbal parallels with Deuteronomy in Jeremiah, the prophet himself makes some important advances from it (8 ; 8 ; 22 : 16 ; 31 : 31). As for the people, they resumed the old religious practices (2 Kings 23 : 32, 37 ; 24 : 9, 19 ; Hab. 1 : 4), and they were most contemptuous in their attitude toward Jeremiah and treacherously sought his life (11 : 18-23). The chief powers at court were naturally inclined to adopt an Egyptian policy, since Jehoiakim himself was an Egyptian vassal. About this time Jeremiah felt compelled to head a Chaldean party, since he knew that Nebuchadrezzar was the servant of Jehovah to execute his wrath upon the people and to cure the nation (25 : 9-14 ; 36 : 29), and this course occasioned an enmity which became continually more bitter until the final overthrow of Judah. Compare the opposition experi enced later from Pashhur (20 : 1), Hananiah (28 : 1), and Irijah (37 : 13). Soon after the accession of Jehoiakim, after the prophet's escape from Ana- thoth (see 11 : 9 to 12 : 6), his life was subjected to yet severer persecution at Je rusalem. On the occasion of a certain feast or fast Jeremiah stood in the temple at the entrance to the court and proclaimed the discourse elaborated in chs. 7-9 (cf. ch. 26). Imagine this timid, shrinking man telling an assembly of his coun trymen that, unless they amend their ways, the sacred temple shall become as waste as the old Shiloh temple, and we may perhaps imagine the storm which immediately arose against Jeremiah, and which is recorded in ch. 26. One of his party loses his life and he is saved only on account of an interference on the part of the rulers of the city. In 10 : 17-25 is given the conclusion to the temple discourse. Jehoiakim appears to be the powerful and implacable leader in this career of false worship, oppression, and bloodshed, and to have followed his wick edness even to the end. The evil condition of the people is portrayed in chs. 13- xiv INTRODUCTION 17 ; woe is pronounced upon the king in words found in ch. 22, in its present form a later passage. In or about 604 b. c. Neco was beaten at Carchemish by Nebuchadrezzar, the Assyrian power having already been broken. The dangerous Babylonian power is well described by Habakkuk, who lived in Jerusalem not long before this time, and, in view of the same power, Jeremiah uttered the foreign prophecies of ch. 25, expanded by later writers into chs. 46-51. The antagonism between Jehoia kim and Jeremiah was uncompromising in this year 604. Jeremiah dictates to Baruch, his friend and chronicler to the end, the substance of his predictions against Israel and Judah and all the nations from the days of Josiah, and the latter reads it to the people who flock into the temple to attend a fast in the next year. Re quested by the princes to read it to them, Baruch complies, whereupon they take the roll to the king. Jehoiakim burns the roll and in fierce anger seeks to destroy Jeremiah and his disciple, but fails to find them. For these facts see ch. 36. In the year 601 b. c, the army of Nebuchadrezzar being free from service in other directions, approached the city of Jerusalem. Jeremiah seizes the opportu nity to proclaim the impending calamity and expresses a desire for the execution of the divine vengeance. As a return for his plain speaking he was arrested and temporarily imprisoned (see chs. 18 to 20). Jehoiakim was compelled to profess allegiance to the king of Babylon, but in 598 b. c. he broke his oath (2 Kings 24 : 1). Not only Chaldeans but the neighbors of the Jews began making raids at once (2 Kings 24 : 2 ; cf. Jer. 12 : 7-17). In these troublous times some of the Kechabites, an ascetic tribe living in friendly intercourse with the Israelites, were observed by Jeremiah in the city and he pronounced the blessing recorded in ch. 35. Jehoiakim died in the year 597 b. c. and was succeeded by his son Jehoiachin, who with his mother surrendered to the mighty Chaldean and were taken to Babylon after a reign of only three months (see 22 : 20-30). Nebuchadrezzar took with Jehoiachin, the best treasures of temple and palace and several thousand of the very best of the people of the land (2 Kings 24 : 12-16 ; Jer. 27 : 16, 18-22 ; 28 : 3-6 ; Ezek. 19 : 9). Among the latter was the prophet Ezekiel, who began to prophesy at Babylon in the reign of the next king of Judah, Zedekiah. For Jeremiah's view of the Judah that remained see ch. 24 of his prophecies, where, under the figure of good and bad figs, he portrays the ruinous condition of the Israelites living in Judah and in Egypt. 3. The third period of Jeremiah's life opens with the appointment by Nebu chadrezzar of Zedekiah, a third son of Josiah, as king of Judah (2 Kings 24 : 17). The latter sat on the throne until the chief city fell, in or about 586 b. c. (2 Kings 25 : 2). Although (as the servant of Nebuchadrezzar) naturally friendly to Jere miah, he had not control enough over his subjects to stay the tide of persecution against that prophet, and the latter's experience during this reign is even more severe than it was under his pronounced enemy Jehoiakim. No wonder that the princes who still favored an Egyptian policy were hostile to Jeremiah for, from this time at least, the prophet is actively at the head of a Chaldean party in Jeru salem (27 : 12, etc.). Soon after the first deportation of Judah, perhaps in 595, Jeremiah sent the consolatory letter contained in ch. 29, which resulted in a return missive from a false prophet living in Babylon, denouncing Jeremiah to INTRODUCTION xv the priests as a madman, and advising active opposition to him. Jeremiah's woe upon the prophets living in Jerusalem is given in 23 : 9-40. That discontent should be the prevailing feeling in Jerusalem was, perhaps, natural, and this feeling seems to have been fanned into a flame by the arrival of ambassadors from the surrounding nations who had the same grievance against Chaldea. In the fourth year of Zedekiah, 593 B. c. (27 : 1 ; 28 : 1), Jeremiah is entrusted with a symbolic message to these ambassadors, revealing to them the vic tory to be accomplished by Nebuchadnezzar, and in the same year Hananiah, who attempts to contradict Jeremiah's prediction through the same symbol, is rebuked by the prophet, who foretells his death, which occurred two months after (28 : 17). This may have awakened new fears in Zedekiah. At any rate he seems to have paid a visit to the Chaldean king, doubtless to assure him of his loyalty (51 : 59). Seraiah, of whom we have already heard, accompanied the king, and to him, according to the latest editor of Jeremiah, the woe against Babylon, now contained in chs. 50 and 51, was committed with instructions to read the same in Babylon and then to cast the prophecy into the Euphrates (51 : 59-64). Much light is thrown upon the condition of the exiles in Babylon at this time by the prophet Ezekiel, who began his work there in 592, one year after Zedekiah's visit. Five years after the visit of Zedekiah some hope of deliverance began to be entertained in Jerusalem, owing to the rule of a powerful Pharaoh, Hophra (44 : 30), over Egypt, who promised aid to Judah, Tyre, and Ammon in their coalition against Babylon (Ezek. 17 : 15). Upon the arrival of Nebuchadrezzar before the walls of the city, all slaves were set at liberty ; but so soon as temporary relief came, owing to the departure of the Chaldean king to meet the Egyptian army (37 : 5), the inhabitants supposed that the prophecy of Jeremiah had failed of accom plishment, and that the siege would not be renewed ; whereupon, in spite of the protest of Jeremiah, the freedmen were made slaves again, and Jeremiah was arrested at the city gate on the charge of treason, and placed in an unhealthful prison. Soon afterward Nebuchadrezzar appeared again before the city, whereupon Zedekiah sought a private interview with Jeremiah, and afterward had him removed from the dungeon to the court of the guard. For the history of these events, see chs. 21, 34, and 37, and for Jeremiah's attitude toward Zedekiah, see the passage 21 : 11 to 23 : 8. There follows the matter contained in chs. 30, 31, 32, and 33, which predict the fall of Jerusalem and the return from captivity. Invited by Hanamel, his cousin, to purchase of him a field at Anathoth, Jeremiah does so in spite of the immediate prospect of captivity, and has the purchase papers executed with all the forms of law. In accordance with his principles Jeremiah counseled surrender. But most of the princes of Judah had determined to resist, and Jeremiah was practically alone. His opponents were too cowardly to kill him, and so they cast him into a cistern, perhaps connected with the palace, where he sank in the mire (38 : 6). For the details of this, see ch. 38. An appeal was made to Zedekiah by the king's Ethio pian slave. With three others the latter is instructed to draw Jeremiah up, and when this is done he is placed in the court of the guard. Bead the bright promise to Ebed-melech (39 : 15-18). When sent for by the king Jeremiah still advises a surrender, but Zedekiah seems to have preferred to see Jerusalem lying in ashea xvi INTRODUCTION than to meet the taunts of fellow-deserters (38 : 19). After a year and a half (39 : 1, 2), a breach was made in the northern wall and Jerusalem fell before the Chal deans. This was about 586 B. c. By night Zedekiah and his men fled down the Kidron to the Jordan and then north to the plains of Jericho. There the army was dispersed ; the king was captured and taken to Biblah where, after seeing the execution of his sons and his nobles, he was deprived of sight and was cawied in chains to Babylon (39 : 1-7). A month after the capture (cf. 39 and 52, especially 39 : 2 ; 52 : 6, 12), Nebuzaradan, the chief of Nebuchadrezzar's guard, ordered the houses of Jerusalem to be burned and the walls to be broken down. The valu ables still remaining in the temple were collected and many of the best people were carried into captivity. Among the people taken from the city in 586 was Jeremiah (40 : 1), who was a member of the band until they came to Bamah (cf. 31 : 15), five miles north of the city. At this place Nebuzaradan gives him his option to go to Babylon or to remain with his countrymen (40 : 4, 5) who were left in Judah, and he chooses the latter course (40 : 6). 4. The old age of Jeremiah. Having been committed to Gedaliah, the sub ject-governor of Judah, and the son of his old friend (26 : 24), Jeremiah took up his abode at Mizpah. For four years, perhaps (cf. 41 : 1 with 2 Kings 25 : 8 and Jer. 52 : 30), all went well (40 : 12), and then the peaceful settlement at Mizpah was broken up by the rebellion of Ishmael, an Israelitish prince serving the king of the Ammonites. This man, after the cruelties narrated in ch. 41, was on his way to his master with the residue of the people, when Johanan, a kind of guerilla chief, overtook him at Gibeon and recaptured the Mizpah colony. Since Johanan and his warriors would not be likely to meet with favor from Nebuchadrezzar, inasmuch as they had suffered Ishmael to escape (41 : 18), they set out for the Egyptian frontier and went as far as near Bethlehem. Here they called a halt and asked the advice of Jeremiah. After considering the matter for ten days the prophet advises them to remain in Judah, and promises the protection of Jehovah if they would do so ; while he warned them of sword, famine, and pestilence if they went to Egypt. This advice was not followed, and he himself was taken with Baruch to Egypt. See the account of these events in Jer. 40-43. A striking promise to Baruch is found in ch. 45. The remainder of the prophet's work is recorded in Jer. 43 : 8 to 44 : 30. His message was given him for the Jews who settled in the north of Egypt, and for those in the south (44 : 1), he himself being at Tahpanhes in the north. The people resorted to their old idolatries. Jeremiah predicts that Egypt shall fall be fore Nebuchadrezzar, and that all but a few of the Jewish people shall perish. And here the story must suddenly break off, for of Jeremiah's end we know nothing. History has not given the fitting sequel of such a life by recording a martyr's death. Tradition, however, says that he was stoned to death in Egypt by an unbelieving people (see Hieronymus Adversus Jovinian, II., 37, and other ancient fathers cited by von Orelli in his commentary, page 10), and we may well believe that he was led even to a physical slaughter (11 : 19), and became thus a fitting type of our suffering Saviour. The traditions fixing the site of Jeremiah's grave, the one at Daphne and the other at Cairo, are probably both without foundation. The same may be said of INTRODUCTION xvii the rabbinical story of his return to Judaea (Rashi on Jer. 44 : 14), and of another one to the effect that Nebuchadrezzar took the prophet and Baruch with him to Babylon after his conquest of Egypt (Seder Olam Babba, ch. 26). Older stories found in 2 Mac. 11 : 1-8 ; 15 : 12-16, are probably equally legendary, though they show the extraordinary regard in which the character of our prophet was held by his own people in the early times, during which the book was produced. III. Jeremiah's Place in Old Testament Theology. The most brilliant theological teacher at Jerusalem in the times before Christ was undoubtedly Isaiah. His hold of truth was strong, his presentation of it was uncom promising, his oratory was superb, and the variety and finish of his discourses, and the aptness of his illustrations, as well as the measured flow of his thought, were inimitable. While Jeremiah's style is less energetic and impressive than that of Isaiah, many of the latter' s theological ideas are presented with power by Jere miah, all the more strongly, perhaps, because in his day the abominations of the people were more intimately connected with legalized religious service. But Jere miah advances beyond his predecessors in several respects. Isaiah had taught the inviolability of Zion, and the certainty of her triumph over all her foes. Jeremiah sees that the promises to a nation can be realized only if the nation is steadfast in the pursuit of righteousness, and that both promises and threats will be recalled by God, if a change in the religious attitude of a people renders the prophet's word to it inappropriate. To Isaiah the powerful Assyria was the instrument of Jehovah's wrath for the chastisement of Israel. To Jeremiah's prophetic vision the great enemy from the north appears as the destroyer of the holy city. Reflection over the necessity of Israel's fall and over his own precious relation to the God of Israel, led the prophet to transfer the divine protection from the nation as such, or a pious remnant of it, to the faithful individual soul ; and, since the man has no power in himself to know God, or to keep his holy law, God will impress a knowl edge of his will upon the heart. In this way under the divine tuition Jeremiah has worked the suggestions of his predecessors and of his own experience into a consistent whole, presenting the essence of true religion as the attachment of indi vidual souls to God, and the ideal human society as a company of God-fearing men. It is, of course, very plain that Jeremiah's idea involves the abolition of a separate order of prophetic men, and the designation of good people as prophets, as well as kings and priests unto God. We may without hesitation indorse the judg ment of Professor Driver, who says of Jeremiah that, " By his conception of the New ' Covenant ' (31 : 31-34), he surpasses in spirituality and profundity of insight every other prophet of the Old Testament." IV. The Personal Characteristics of Jeremiah. The circumstances connected with Jeremiah's call, indicating a nature con scious of weakness and yet profoundly convinced of his Divine mission, furnish the key to his entire subsequent life, and especially to the apparent contradiction of qualities for which his life is noticeable. Jeremiah is preeminently the prophet of judgment. He was called upon to pronounce woe after woe against his countrymen, often in the most scathing terms ; he had constantly to expose the weakness of the 3 xviii INTRODUCTION supports upon which the leaders depended, and this unwelcome duty had to be performed at the risk of being accused by his people of treachery and falsehood, though he was a man truly patriotic, intensely susceptible to suffering, loving and tender to a fault. Both in outward conditions and in personal characteristics, Jeremiah may be compared with Hosea. Hosea has been called "the prophet of the decline and fall of the Northern kingdom " and Jeremiah was certainly the prophet of the de cline and fall of the Southern or Judsean kingdom. The two looked at Israel's past in a similar way, regarding her unhappy history as the result of adulterous de parture from her Divine consort ; both identify themselves most intimately with the people they would save from destruction, and both are led through an un common measure of personal distress to perceive the reality and sublimity of the Divine love. Moreover, both have a nature most sensitive to the whole range of human feeling, and express their varying emotions without restraint. Much more is known concerning the personal experiences of Jeremiah than of Hosea, or of any other Old Testament prophet, and Jeremiah seems to stand alone in making all his natural preferences subservient to his calling as a prophet, in the interests of this calling relinquishing the joys of family life and the assemblies of his people, and sacrificing to it his soul sensitive to the last degree to the calamity in store for fatherland and countrymen, and keenly alive to the wrongs heaped upon himself. The power to pursue his calling for a period of about fifty years, and in the face of hostility and danger, Jeremiah receives from God. He has an appointment from Jehovah, his word is within him and he must speak, or it will consume him. Under the Divine influence it is that he declares the nature of the people's sin and its punishment, and the particulars of the Divine judgment. While his deep con viction of duty led him to oppose the most cherished opinions and practices of his time, including those of the political and religious heads of the nation, in spite of the hatred and persecutions of his family and acquaintances, the struggle left fre quent marks upon his gentle spirit, as is plain from the meditations he has left on record. All men curse him. His bleeding heart retorts by cursing them. He would recall his own birthday, and he even indulges in complaints of God. In the serene presence of his heavenly Father, however, his complaints are more than once silenced, the storm of feeling subsides, and his composure is regained. The character of Jeremiah is often superficially represented as if he were play ing a part and indulging in tears to order. This is the farthest from the truth. There is no evidence whatever to suppose that he was naturally a weak man, or anything but joyous in temperament, and he could be as optimistic as the most hopeful when the facts warranted such an attitude. The truth is, however, that he was too much of a man not to mourn when the holy Judsean kingdom was totter ing to its fall, and nothing could be done to avert the disaster. The noblest Hebrew of the centuries could not live in Jerusalem at the time, and strive continually and unavailingly to open the eyes of the blind leaders of the blind, without disappoint ment, and so artless a soul must express his sorrow with freedom. In such a man we can note the manliness of tears. But if we really know Jeremiah, we must note something else. No one can grasp Jer. 31 : 2-6, 15-22 ; 32 : 6-15, without remarking the strong optimism of INTRODUCTION xix the man, and his ardent look toward the future ; only his optimism was based upon the abounding grace of God rather than upon the works of his countrymen. Jere miah has been called the weeping prophet, the mournful prophet. Into what glad strains he passes when permitted by Jehovah to break away from his denunciations, to cease from contemplating the bitter disasters of his people, and his own fruitless labors, and to pour forth his loyal soul in glad psalms of deliverance in view of their future happiness and peace. The intensity of Jeremiah's religious nature and his personal experience were the occasion, undoubtedly, of the advance in theological conceptions alluded to in III. They were more than this. There was wrought out through them a character the most nearly like that of Christ of all the men that appear in the pages of the Old Testament. It would seem that many Jews of the time of Jesus saw a resem blance between the prophet and himself (Matt. 16 : 14), and it has been said often that in Isa. 40-66 the suffering servant is presented in colors drawn from the life of Jeremiah ; and we can scarcely observe the latter in his earnest pleading with his heedless countrymen, in his effort to purify the hearts of temple worshipers, in his tears and groans over apostate Jerusalem, in all the distress that came upon him as the bearer of his people's woe, and of the Divine word of condemnation, in his subjection to the treachery of those who should have been his most trustworthy friends, in the learning of obedience by the things that he suffered, and finally, if indeed the Christian tradition of his end be in accord with fact, in his suffering even unto death at the hands of those he would save, we can scarcely note these things without declaring confidently that he is indeed a type of the Son of God, the Saviour of the world (cf. ch. 26). V. The Literary Form of Jeremiah's Words. In Jeremiah are found both prose and poetry. One distinguishing mark of Hebrew poetry lies in the parallelism of thought in two or more members of a stanza, and during the past few years attempts have been made to separate the poetic portions of this book from those written in prose (e. g., by Giesebrecht, Cornill, and Duhm). These efforts have been the direct result of Budde's note worthy investigations upon the Hebrew elegy, which have shown that, with some variations, this sort of poem consists of verses divided by a break in the thought into two members, the first being of the length found in many ordinary pieces of poetry, and the second containing an echo of the first in a briefer or mutilated form, with a minimum of two words, or beats, e. g., Judah is gone into exile because of affliction, And of great trouble, She dwells among the nations, She finds no rest ; All her persecutors have overtaken her, In the midst of her distresses (Lam. i : 3). Commentators at once noticed that our book contains such verses, and soon perceived that these are not confined to Jeremiah's laments, but are characteristic of the best oratory of the prophet. A recent commentator of the book, Professor Duhm, concludes that all parts of the book written by Jeremiah (save the letter of xx INTRODUCTION ch. 29, composed in prose), are made up of four-lined stanzas in this measure. From this conclusion the present writer has been compelled to dissent, though many of the addresses consist of such stanzas. In the special translation accom panying the A. V. as text of this commentary, it has been thought best to arrange in parallel lines all the portions of the book where the flow of thought is interrupted and the discourse continued with parallel expressions, even when regular stanzas are not found, nor lines of the usual length. It will be observed in the sequel that according to the author Jeremiah expressed himself both in prose and in poetry, as well as in varied forms of the latter. For a commentary of this sort a minute study of the poetic measure is unde sirable. The advanced student may be referred to the remarks of Harper, "Amos and Hosea," pages clxiv-clxix, and to the works therein cited (New York, 1905). See also Cobb, "Criticism of Systems of Hebrew Metre" (Oxford, 1905). VI. The Publication of the Book. The questions raised are many and a complete exposition of the steps in the growth of the book to its present limits is impossible. Some things are very clear, however. The utter lack of chronological sequence after ch. 17 (e. g., in chs. 21 to 26, 34 to 36), proves that exact chronological succession was not a prime aim of the writer, while the existence of passages which interrupt the flow of thought, or belong to dates later than the discourses themselves, shows that the writings have been subjected to revision. Examples of these passages are 9 : 23-26 ; 10 : 1-16 ; 13 : 18, 19 ; 16 : 14, 15 ; 21 : 13, 14 ; 31 : 7-14, 23-26 ; 33 : 14-26 ; 39 : 4-13. At the same time the orderly arrangement of different parts suggests some regulative principle on the part of the author. Fortunately some very clear, unusual, and suggestive statements are made in the book itself respecting its literary composi tion and, if these are followed, a statement may be made which must involve the essential truth. In the following paragraphs the effort will be made to distinguish carefully positive statements of the book from probable inferences therefrom. And first, in the remarkable year 604 B. c, during a time of enforced retire ment from public discourse, Jeremiah dictated to his friend Baruch the substance of his oracles of the twenty-three preceding years (see ch. 36). It is probable enough that the prophet had preserved notes of his discourses, which he enlarged or condensed in the dictation to suit the needs of the time of writing, and in some cases Baruch, by Jeremiah' s direction, may have developed the details in his own lan guage, since before the days of stenography some of the phraseology may have been left to the scribe ; but it is certain that whatever Baruch did with this early mate rial had the approval of Jeremiah, and doubtless the latter passed judgment upon the MS after it was completed. In the next year a new edition of this earliest pub lication was issued by the same means and with the same authority. This book contained the same words and additions. Since most of chs. 1 to 17 belong to the earliest years of Jeremiah's ministry (626 to 603 b. a), and ch. 18 does not we may assume that those chapters include, practically,1 the second edition of Jere miah's work, which appeared in 603 ; and since the first roll had been rejected 1 Some additions were made to the writing in post-exilic times, notably, ] 0 : 1-16 ; 17 : 19-27 - and some passages once included in it may have been removed subsequently to other places in an enlarged roll. INTRODUCTION xxi scornfully and burned by Jehoiakim and the prophet's own life was in danger, we may suppose that words such as 11 : 18 to 12 : 6 ; 15 : 15-21 ; 16 : 19 ; 17 : 5-10, 14-18, which emphasize the prophet's distress and complaint, and deal in denunciation of his enemies, belong among the portions added at the second writ ing. The return to an earlier date in ch. 11 points to the conclusion that chs. 11 to 17, excluding a few passages introduced later, are the product of the year 603. If so, we may set down the most of 1 : 1 to 9 : 22, whether with or without 10 : 17-25 we cannot say, as the reproduction of the original roll of 604 b. c. It is characteristic of chs. 1 to 17 that they contain a large portion of the most concise and forceful language of the book, much of it in good poetic form, and that they consist largely of prophecy rather than history, the allusions to the prophet being chiefly in the first person. We may perhaps rightly expect that these char acteristics would appear so long as the same method of composition was followed. Beginning with the eighteenth chapter, however, and with this we enter upon a period subsequent to 603, the fifth year of Jehoiakim, the internal experiences of the prophet are more closely connected with the discourses and with the treatment he received from his enemies, and beginning with ch. 19, we meet a more pro nounced tendency to give the historical occasions of the addresses, and we have passages, longer or shorter, containing a history of Jeremiah, who is spoken of in the third person. It would seem from these facts that Jeremiah's confidential sec retary gradually assumed greater liberty, and with notes of the discourses, or his own recollections, undertook the composition of material now included in certain sections of the book, adding the historical occasions and the fortunes of his chief, his own words being distinguished by the use of Jeremiah's name in the third per son. After a time, and surely after the death of the master, the authority of his trusted disciple was doubtless greatly enhanced and certainly for us is sufficient. As Baruch himself advanced in years he may have employed others to help him, and at any rate it is no violent hypothesis that other admirers of Jeremiah fol lowed up the work of Baruch in gathering genuine material of Jeremiah and Baruch for insertion in the book of Jeremiah's words, and in some cases these have probably expanded genuine utterances of the prophet or developed discourses in harmony with his exalted thoughts, not being careful always to use the third person in speaking of Jeremiah. More than once, after the collection of 603 was circulated with Jeremiah's name, the book must have been enlarged and must have appeared in what we would call revised editions. An examination of the preface, 1 : 1-3, makes this evident, for the preface contemplates a period down to the capture of Jerusa lem only, while the book itself carries on the history and gives the addresses of Jeremiah for a number of years later than that. That there may have been more than one such issue of the book before chs. 1 to 39 were included is likely, though the question cannot be answered with certainty, since the various brief collections of discourses or biographical material into which these chapters are to be divided, although arranged and issued at different times, possibly may have been joined all at once with chs. 1 to 17 in order to form chs. 1 to 39. That the material was really at first issued in parts as occasion demanded is evident from the logical order that prevails in the smaller collections, an order that INTRODUCTION is accompanied by a characteristic editorial phrase which appears with great regu larity at the beginning of grand divisions of the work. This phrase is, "The word that came to Jeremiah from Jehovah, saying." It is found even in the first book of Jeremiah's prophecies (7:1; 11 : l),1 and seems generally to intro duce groups of discourses or of correlated material. See 18 : 1 ; 21 : 1 ; 25 : 1 ; 26 : 1 ; 27 : 1 ; 30 : 1 ; 32 : 1 ; 34 : 1 ; 34 : 8 ; 35 : 1 ; 36 : 1 ; 37 : 1 ; 40 : 1 ; 44 : 1 ; 45 : 1, and the foreign oracles, chs. 46 to 51. In at least one collection (chs. 27 to 29), an unusual form of spelling proper names (Jeremiah, Jeconiah, Zedekiah, Nebuchadnezzar) points distinctly to the use of these collections in different circles of the people. That the several collections now found in chs. 18 to 39 may have been brought simultaneously to chs. 1 to 17 is freely granted, though it is more probable that most of them at least were brought in succession to the Jeremiah roll, the remain der being united with it, perhaps, two or three at a time. There are several slight indications of this. For one thing, chs. 34 and 37 give different incidents of pre cisely the same period, and it is natural to suppose that, if they had been brought to the Jeremiah book at the same time, the narratives they contain would have been dovetailed together. An edition of our book probably closed therefore with ch. 36. Ch. 25 also may best be understood as closing an edition (see note on 1 : 3). The position of ch. 26 may be accounted for by supposing that it was the introduction to the first of the biographical collections (now including chs. 26 to 29), and that the four chapters were inserted in the larger work as one whole. The words in 30 : 2 indicate that chs. 1 to 25 at least were in circulation before chs. 30 and 31 were added to them. Further than this it may not be safe to make infer ences, though it would apppear that chs. 35, 49 (or 51), 31, 33, 45 probably once formed each the concluding chapter in an issue of the book. From what has been said, it would appear that after chs. 18 to 20 ; 22 to 24 ; 25 had circulated for some time as separate rolls, doubtless after 536 b. c, they were brought together and placed at the end of the older book, and that some time later, similarly, 46 to 51 ; 30, 31 ; 32, 33 ; 34 : 1-7 ; 34 : 8-22 ; 35 ; 36 ; 37 to 39, in suc cession were appended to the work, and 22 to 24 had 21 : 1-10 ; 23 : 1-8, joined to them. Sometime after this chs. 40 to 43 ; 44 ; 45 were added either simultane ously or in succession ; and, finally, when chs. 26 to 29 were introduced after ch. 25, chs. 46 to 51 were perhaps transferred to the end of the roll, and last of all, ch. 52 was appended as a supplement to the whole production. It has been supposed by some writers (see especially Duhm's "Commentary," pp. xv, 219, 220) that Baruch wrote a history of the prophet more or less in detail from the time the two were associated together, and that later writers have selected the historical chapters of Jeremiah from the biography. We may safely set down to Jeremiah or Baruch the larger portion of all the material but the quotations and especially Of chs. 1 to 45 of the book. We have seen that the first edition was repeated and enlarged in 603, producing substantially chs. 1 to 17 of the present Jeremiah. This example of enlargement was not lost upon the successors of Baruch, and, since the book of Jeremiah was highly esteemed from the first, and it is probable that disciples of Jeremiah very early desired to illustrate 1 Of. note on 7 : 1. INTRODUCTION xxiii his meaning, it is not strange that genuine passages are repeated or transposed, and that additions subsequent to Baruch' s time may be noted even in chs. 1 to 17. Thus to mention here two of the most conspicuous cases, the passage 17 : 19-27 was en tered at the close of the book published in 603, probably in Palestine not earlier than the time of Nehemiah (cf. Neh., ch. 3), while 10 : 1-16 was introduced into the great temple discourse of chs. 7 to 10 even latter, possibly much later than that time. Noteworthy additions to the later portions of the book are the embellishments of chs. 19, 25, 30 to 33, 39, 46 to 51, and the historical ch. 52. In ch. 19 material is drawn from ch. 7. In chs. 30, 31, have been introduced into promises to Israel developed forms of Jeremiah's promises of restoration to Judah. Jer. 33 : 14-26 ; 39 : 4-13, are later than the LXX translation. The developments in chs. 25, 46 to 51 probably cover quite a portion of the post-exilic period, possibly to the second cen tury b. C, even the part of it subsequent to the time when the term "the law and the prophets " appears as a well-known designation for the books of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Samuel, Kings, Isaiah, Jere miah, Ezekiel, and the Twelve Minor Prophets (130 B. a). Ch. 52, largely copied from 2 Kings, chs. 24, 25, received an addition from an unknown source (52 : 28-30) after the Greek translation was made. For the details concerning these interpolations and additions, see the special notes under each section. It has been intimated that the parts of the book written or dictated by Jere miah are more compact and energetic than the remaining portions. Indeed, the charge of diffuseness as applied to the prophet himself is scarcely well founded, though he may have developed some of his thoughts after the pattern of Deuter onomy.1 There is no lack of originality, boldness, and force in the following verses ' cited by Giesebrecht in the introduction to his commentary : 1 : 17b ; 2 : 22, 25, 32 ; 6 : 16, 24 ; 7 : 11 ; 8 : 7, 22 ; 9 : 1, 2, 21 ; 11 : 19 ; 12 : 5 ; 13 : 23 ; 17 : 1, 5-9 ; 20 : 7-9, 17 ; 22 : 10, 20a, 23a ; 23 : 23, 24 ; 29 : 5, 13 ; and Giesebrecht takes occasion to note the eloquent and pathetic manner in which the prophet delineates his own pain, or that of the people, as well as the consolation in store for them (cf. 31 : 15, 16) ; and, though much of the poetry in our present book is less regular than that found in the elevated diction of most prophets, there are poetic passages of as regular measure and exquisite beauty as can be found in the Bible. Let the student read even in the prose lines of the author's translation such selections as 2 : 2, 3 ; 3 : 23 ; 4 : 19-22, 29-31 ; 6:1-5; 8 : 4-7a, 14-17 ; 8 : 18 to 9 : 1 ; 18 : 13-17 ; 22 : 13-17 ; 31 : 15-22 ; and he will catch something of the elevated spirit and poetic power of our prophet. The Dates of the Jeremiah Material. The following approximate dates may be given for the delivery of discourses uttered by Jeremiah, or for the occurrence of events recorded by Baruch. Several of the passages have been enlarged more or less from their original form, as will appear in the body of the commentary. Between Jeremiah and Baruch distinction need not be made, since the latter served both as the historian and the amanuensis of the prophet : i This appears to be denied by Professor Duhm, who excludes, e. g., Jer. 11 : 1-8 from his list of genuine passages. XXIV INTRODUCTION Jer. 1 :4-19, 626 B. c Jer. 2 : 1 to 6 : 30, C26-621 " Jer. 11 :l-5, 621 Neh. 9: 10 = Jer. 32 : 20. Isa. 13 : 14b = Jer. 46 : 16b = 50 : 16b. 1 Isa. 15 : 5b ; 16 : 6-10 ; 15 : 4a, 6a ; 16 : 12, 11 ; 15 : 7b, 2b, 3 = Jer. 48 : 5 ; 29-33, 34-38u Isa. 24 : 17, 18a = Jer. 48 : 43, 44a. i Isa. 34 : 8, 5, 6 = Jer. 46 : 10. Isa. 48 : 6b = Jer. 33 : 3b. Jer. 1:18a, 19 = 15:20. Jer. 2 : 15b = 4 : 7b = 9 : llb = 46 : 19b. Jer. 2 : 28b = 11 : 13a. Jer. 4 :4b = 21 :12b. Jer. 4:6 = 6:1. iJer. 4: 10 = 14:13. Jer. 4:27b=5:10 = 5: 18. Jer. 5:9 = 5:29 = 9:9. Jer. 6:13-15 = 28:10b-12. Jer. 6 : 15b = 11 : 23b = 23 : 12b =46 : 21b = 50:27b = 50:31b. Jer. 6 : 22-24 = 50 : 41-43. Jer. 6 :22b = 25 :32b. Jer. 7 : 13 = 7 : 25b, 26a = 25 : 4 = 35": 15 = 44 : 4, 5a. Jer. 7 : 16 = 11 : 14a; of. 14 : 11. ijer. 7:17, 18 = 44:17-19. Jer. 7 : 18b = 19 : 13b = 32 : 29b. Jer. 7:20 = 42: 18a = 44:6. Jer. 7 : 23-25 = 11 : 4b, 2 8a, 2 7. Jer. 7 : 23a = 30 : 22 = 31 : 1 = 31 : 33b; cf. 24 : 7a; 32:38,39a. Jer. 7 :30b =32: 34. Jer. 7 : 31-33 = 19 : 5, 6, lib, 7b. Jer. 7:31 = 32:35. Jer. 7 : 33 = 16 : 4b = 34 : 20b. Jer. 7 : 34b = 16 : 9 = 25 : 10 = 33 : 11a; cf. 25 : 11a. Jer. 8 : 2b = 16 : 4a = 25 : 33b. Jer. 8:15 = 14: 19b. 1 Jer. 9 : lla=49 : 18b = 49 : 33. Jer. 9 :15b = 23 :15a. Jer. 9: 16b = 49 :37b. Jer. 10:12-16 = 51 : 15-19. Jer. 11:20 = 20:12. Jer. 11 : 23b = 23 : 12b = 48 : 44b = 49 : 8b. Jer. 15 :2b = 43 :11b. 2 Jer. 17:3, 4b = 15: 13,14. Jer. 17: 20 = 19 :3a. Jer. 17:25 = 22:4. Jer. 17 : 26 = 32 : 44 = 33 : 13. 1 Jer. 17 : 27b = 21 : 14b =49 : 27 = 50 : 32b ; cf. 2 Kings 22 : 17. 1 Jer. 19 : 7a = 21 : 7a = 22 : 25 = 34 : 20a, 21 = 46 : 26a. Jer. 19 : 8 = 49 : 17 = 50 : 13b; cf. 18 : 16. Jer. 21 : 9 = 38: 2. Jer. 21 :12a = 22 :3a. ^^21:13,14 = 50:31,32. Jer. 22 : 28a = 48 :38b. Jer. 23:5, 6 = 2 33: 15, 16. Jer. 223:7,8 = 16:14, 15. Jer. 24 : 8-10 = 229 : 16-18 ; cf. 15 : 4a. ^^25:27-29 = 49 : 12. Jer. 27:9, 10 = 27:14, 15. ^6^30:10,11 = 46:27,28. Jer. 30:23, 24 = 23:19, 20. 1 Jer. 31 35-37 = 33:25,26. Jer. 32:3, 4 = 34:2, 3. 1 Jer. 40 : 5-9; 41 : 1-3, 16-18=2 Kings 25 : 22-26. Jer. 48 :26a = 48 :42b. Jer. 49 : 8a, 20a = 49 : 30. Jer. 49: 18 = 50:40. Jer. 49 : 19-21 = 50 : 44-46. Jer. 49: 22 = 2 48 :40,41b. Jer. 49 : 39 = 249 : 6 = 248 : 47a- cf. 246 : 26b. 1Jer.60:23=51:41.Jer. 50:30=49:26. Jer. 51 : 11 end =250 : 28 end. - Jer. 51 : 49b-53 = 2 51 : 44b-49a. Ezek. 18 : 2b = Jer. 31 : 29b. Hos. 8 : 13b = Jer. 14 : 10b. Amos 1 : 4 = Jer. 17 : 27b = 21 : 14b = 49 : 27 = 50 : 32b. Amos 1 : 15 = Jer. 49 : 38 = 48 : 7b. Amos 2 : 14a = Jer. 46 : 6a. Amos 8 : 8b = Jer. 46 : 7. Ob. 8, 5, 6, 7, 1-4 = Jer. 49 : 7, 9, 10, 14-16. Mic. 3 : 12 = Jer. 26 : 18b. Hab. 2 : 13b = Jer. 51 : 58b. i In substance. 2 Not in LXX. xxvi INTRODUCTION For single words and brief phrases characteristic of the book, see Driver's Introduction (sixth edition), pp. 275-277 ; for the dependence of the book upon Deuteronomy, ibid., pp. 99-103 ; upon Kings, ibid., pp. 200-203. VII. The Position of Jeremiah in the Canon and Some Early References to the Book. The Book of Jeremiah was admitted to the Canon, or Hebrew collection of sacred books, in the division called the Prophets, earlier and later, i. e., Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, the Twelve, sometime before the Christian era. Since then its canonicity has never been questioned by Jewish or Christian authors. Before the Christian era the Palestinian Jews were in the habit of engrossing but one book upon a roll, so that there is no pre-Christian order of books save that of LXX (see VIII.), where Jeremiah, the apocryphal book Baruch, Lamentations, and the apocryphal letter of Jeremiah are all placed between the twelve minor prophets and Isaiah on the one side and Ezekiel on the other. The later Jews of Palestine combined the prophets in the first instance in the order, Jeremiah, Ezekiel, Isaiah, the Twelve (cf. Baba Bathra 14b). The modern arrangement of the major prophets presupposed in Jesus Sirach follows the chronological order. In Jesus Sirach (49 : 6, 7) reference is had to the first chapter of Jeremiah. The author of Dan. 9 : 2, in his reference to the seventy years of desolation, may have had Jer. 25 : 12 in mind. The chronicler in 2 Chron. 36 : 21 (cf. Lev. 26 : 34, 35) and 36 : 22, 23 (cf. Isa. 44 : 28) and Matt. 27 : 9, 10, quote passages no longer found in our book, though formerly these doubtless had a place in it. This section should include references to 2 Chron. 35 : 25, where Jeremiah is said to have lamented for Josiah; to 2 Mac, ch. 2, which contains unverified stories about the prophet ; and to Matt. 16 : 14, where Jesus is said to have been confounded by some with Jeremiah. These passages show the sort of man he was and the lasting impression of his prophetical career. VIII. The Hebrew Text and Ancient Translations of Jeremiah. The books of the Old Testament, when first written, contained simply the consonants of the Hebrew alphabet and the vowels had to be supplied by the reader, the correct reading being for centuries a matter of oral tradition. The written text itself, for a long period, possibly beyond the time of the admission of the books to the Canon, was subject to supposed improvements by scribes, who wished to clarify and illustrate the meaning of the original and produce a book for religious instruc tion, and for several centuries longer it suffered owing to imperfectly written letters or to the carelessness of copyists. By this means in early times different types of text arose in different localities. It seems probable that in one of the early centu ries of our era, when the letter of Scripture assumed an exaggerated importance in the minds of the Jewish doctors and superstitious regard was paid even to under sized letters and other accidental peculiarities, the variations were eliminated by adopting a standard text which appears to have been a particular manuscript with many scribal embellishments and errors. Not far from the same time four weak INTRODUCTION xxvii Hebrew consonants were selected for the purpose of representing the several vowels as they were then read. A few centuries later an elaborate system of vowel signs was adopted and the Massoretic * text thereby made, many minute peculiarities were noted and labored computations of existing conditions were collated, and, though the process cannot be followed in detail nor its influence upon the text, it is probable that the latter suffered few changes after the second Christian century and almost none at all after the fifth or sixth. It gives satisfaction to believe, as we may with confidence, that the text of Scripture in all the centuries has suffered no substantial alteration owing to the vicissitudes of transmission. Since the various types of text have been conformed probably to a single pattern, the prime source of help in the critical reproduction of an ancient original, as found, e. g., in the textual criticism of the New Testament, is denied us. All the more valuable, therefore, in the textual criticism of the Old Testament and of any particular book are the ancient versions of the Old Testament. For our present inquiry should be mentioned particularly the Greek translation of Jeremiah made by Alexandrian Jews for the most part in the third and second centuries b. c, the Christian Syriac translation of the second Christian century, and the so-called Latin Vulgate, made by Jerome in the early part of the fifth century a. d. The value of the first, or Alexandrian version, is especially to be noted. We need give no credence to the Jewish story that it was miraculously prepared by seventy-two Palestinian scholars called to Egypt for the purpose by Ptolemy Philadelphus (284-247 b. a), a story that led to the name Septuagint (LXX), but we may believe that it was made with earnestness by devout Jews for the most part before 130 b. c. , and therefore that it may represent frequently a true reading of Scripture of which we should otherwise be deprived owing to the short-sighted desire of the Jewish authorities to eliminate all differences in the Hebrew readings. Undoubtedly the translation would aid us oftener were it not for the fact that the LXX itself has had its own history of transmission and has been subjected to changes owing to the carelessness of editors or to the pious (?) desire to conform its text to that of the Hebrew original. The translation differs from our present text in single words, phrases, verses, and paragraphs, and sometimes in the order of these. It is fre quently a help toward securing the earlier Hebrew text, especially in the case of many of the one hundred words found in LXX and not in the Hebrew, since the general tendency of the Greek translators was to condense the original rather than to enlarge it. The LXX is distinguished for the omission of some two thousand seven hundred words z now found in the Hebrew, and in many cases where there are marks neither of condensation nor of the omission of passages because found elsewhere in the book the translation manifestly contains the earlier form of the text. Notable parts that by this means can be proved to be among the latest inser tions in the Jeremiah book are 33 : 14-26 ; 39 : 4-13. If these were found in the Hebrew text used by LXX no conceivable reason can be given for their omission in the translation. It must be remembered that at the time the LXX translation was made the process of growth of which we have spoken had already begun and that the trans lation simply marks one stage of it. Indeed, save for the elimination of mere • From Massorah (tradition). 2 Giesebrecht, Einleitung, p.xix. xxviii INTRODUCTION glosses, this comparison with LXX is of only relative importance, since some of the post-LXJL additions to the Hebrew text have as high a value as some of the earlier portions. The comparison is of great importance, however, as showing that in Jeremiah, as Duhm maintains, we have a people's religious book in which the prophet's language served as a thread on which were strung the edifying words of many generations of authors. One of the most striking differences between the Hebrew and the Greek texts respects the place of chs. 46 to 51 and the arrangement of passages in this collection. In LXX text they are found in the order 49 : 34-39 ; 46 : 1-28 ; 50 : 1 to 51 : 64 ; 47 : 1-7 ; 49 : 7-22 ; 49 : 1-6 ; 49 : 28-33 ; 49 : 23-27 ; 48 : 1-47, just after 25 : 13, ver. 14 not being found in the Greek. Several modern scholars consider the order in the Hebrew as the more natural, and it is more in harmony with the order in 25 : 18-26, presupposed in LXX as well. They favor the view, however, that certain interpolations in ch. 25 are more easily accounted for on the theory of their immediate connection with chs. 46 to 51, though they find a sadly broken connection in the LXX arrangement, and they believe that in the first place the foreign oracles were placed at the end of ch. 25. Professor Davidson thinks (H. B. D., II., p. 574) that the collection of foreign oracles was attached to ch. 25 till chs. 50, 51 were made a part of it, and that it was then given a new place at least in some of the manuscripts. This may be true or not, but to the present writer the LXX represents more nearly the chronological order of the passages, and he therefore, with Duhm, regards it as the earlier one. IX. The Critical Treatment of the Book of Jeremiah. It is not intended to give a history of this treatment, but rather to sum up some of the results from it. Only a few of them, and these of the most general sort, will be mentioned. It may not be generally known that the book of Jeremiah is the longest in the Bible, and that it contains about one-fourteenth of all the words in the Old Testa ment. Nearly one-half of the book consists of sermons, more or less expanded from Jeremiah's utterances ; a little more than one-quarter was written by Baruch and others in the way of a history of the prophet, embodying a few of his words also, and the remaining one-quarter is made up for the most part of discourses by admirers of Jeremiah, and is based upon his own language and that of other prophets. This part includes the historical chapter 52, taken from the book of Kings and other sources. Professor Duhm has attempted to be very exact in this matter, and upon the basis of the original ideas and the concise and elegant poetry in the first half of the book and in chs. 30 and 31, and of the diffuse and borrowed language in all parts of the same, has concluded that to Jeremiah we owe some two hundred and eighty verses, or four-nineteenths of the whole number ; to Baruch two hundred and twenty, or three-nineteenths of the same ; and to other authors unknown eight hundred and fifty, or twelve-nineteenths of the present book. While it may not be best to limit Jeremiah's authorship to just these two hun dred and eighty verses, since it is too much to suppose that a prophet should always maintain the ideas and language of his addresses upon the same plane of excellence, there can be no doubt that Duhm has followed a valuable line of INTRODUCTION inquiry, and his sober judgments, as distinguished from the unbalanced conclu sions of some scholars are worthy of careful attention. It may be repeated, by the way, that those parts are assigned by Duhm to Jeremiah's hand which possess the strongest marks of originality and prophetic foresight, so that there can be no reason for rejecting his conclusions as attempts to destroy the Bible, or disprove the reality of predictive prophecy. Indeed there is no biblical ground for main taining Jeremiah's authorship of the book called by his name, the name simply designating Jeremiah as the principal figure among its characters ; and, if it is considered worth while, one ought to be perfectly free to search for its authors by any known means of inquiry, just as we might in the cases of Joshua, Judges, Samuel, and Kings, regarded by the Jewish doctors very properly as belonging to the same class of books.1 The statements concerning repeated passages already given suggest the sort of material for which we are indebted to the later historians of Jeremiah. Exclud ing chs. 46-51, which arc largely a compilation and readaptation of prophecies from various ages and authors, the writings reiterate certain forms of condemna tion and the consequences of conduct in a way not indeed to contradict the words of the prophet, but to throw the emphasis upon particular shades of his thought, and to render somewhat more concrete the language used by him. Much of this later language agrees with the forms of presentation in other Scriptures, notably in Deuteronomy and the parts of Kings written under its influence, and hence the additions are sometimes called Deuteronomic. The most important thoughts thus brought into bolder relief than had been done in Jeremiah's own forms of speech are the following : (1) The mission of previous prophets to the religious development of the people and their special care for the correct usages of worship. That Jeremiah regarded this as a part of a prophet's function is clear from 2 : 17-20 and other passages, but we have to go to his own words to discover the great moral and political significance of his discourses. (2) The sin of idolatry. This indeed is sharply condemned by Jeremiah (e.g., in 17 : 1, 2), but not in the prolix forms of the later paragraphs, nor to the exclusion of other misdemeanors. (3) The distinct prediction of the exile of Judah. It is probable that Jeremiah, at least in the early stages of his prophetic career, did not foresee the exile to Babylon, but some grave misfortune that took this form. Subsequent events showed, however, that this was involved in Jeremiah's forecasts, and his commentators have not failed to state the issue as it appeared from their point of view. From the present point of view, it will be seen that, in the use of the terms genuine and not genuine, and in denying to Jeremiah the authorship of parts of our book, the writer must not be understood as questioning the authority of a given passage, or its value to the Christian life, although from a literary point of view it must be allowed that Jeremiah's own words are superior to those of the authors that have been associated with him. Investigation has shown that a number of expressions in Jeremiah are due to mere scribal embellishments and mistakes of copyists, and when these are ex punged, the book gains in clearness and force. They are so insignificant in 1 In the canonical lists these four are included in the earlier prophets ; Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets, in the later prophets. xxx INTRODUCTION amount and importance, however, that we may speak of the whole production without reserve as Holy Scripture. It is recommended to those not yet informed of the results that have attended the modern study of Jeremiah's life, to master the great sermons delivered at the most important epochs, in the light of the history given in Kings and Jeremiah and of the present author's notes. Let the imagination of each present correct pictures of the noble prophet and his various hearers and biblical criticism will have rendered its highest service. X. Literature. For the general reader : Commentaries : B. Payne Smith, 1875 ; Streane, 1881 ; Cheyne, 1883-85 ; Plumptre, c. 1884 ; von Orelli (trans.), 1889 ; Ball and Bennett, 1890, 1895; Douglas, G., 1903. Other books and articles on the book of Jeremiah, or on the life of the prophet : The appropriate sections in Encyclopaedias, Old Testament Histories, 0. T. Introductions, 0. T. Theologies, works on 0. T. Prophecy, and Dictionaries of the Bible; Histories of Babylonia, Persia, Egypt, and Syria; Cheyne, Jeremiah: His Life and Times, 1888 ; Ramsay, Studies in Jeremiah, 1905. For special students : Commentaries: Hitzig, 1841, 2 Auflage, 1866 ; Ewald, 1841, 2 Auflage, 1868 (translated) ; Neumann, 1856-1858 ; Graf, 1862 ; Nagelsbach, 1868 (trans.); Keil, 1872 (trans. 1874); von Orelli, 1887 (trans. 1889), 2 Auflage, 1891; Giesebrecht, 1894 ; Myrberg, 1896 ; Duhm, 1901 ; Schneedorfer, 1903 ; Cornill, Das Buck Jeremia erklart, 1905. Other writings : Movers, De utriusque recensionis vaticiniorum Jeremiae, graecae Alexandrinae et hebraicae Masorethicae indole et origine, 1837; Nagelsbach, Der Prophet Jeremia und Babylon, 1850 ; Frankl, Studien uber die LXX und Peschito zu Jeremia, 1873 ; A. Scholz, Der Mass. Text und die LXX Vebers. des Buches Jer., 1875 ; Guthe, De fdderis notione Jeremiana comm. theol., 1877; Budde, Uber die Capitel SO und 51 des Buches Jer., Jahrb. fur deutsche Theologie, 1878 (two papers) ; Ein althebraisches Klagelied and similar titles, Z A T W,1 1882, 1883, 1891, 1892 ; Wellhausen, Isr. und jiid. Geschichte, 4 Auflage, 1901; Cornill, Jer. und seine Zeit, 1880; Capitel 52 des Buches Jer. , Z A T W, 1884 ; Der Israel. Prophetismus, 1894 ; The Prophets of Israel, 1895 ; The Book of the Prophet Jeremiah, 1895 ; Die metr. Stiicke des Buches Jer. reconstruiert, 1901; Ktihl, Das Verhdlt. der Mass. zur Sept. im Jer. , 1882 ; Stade, Jer. 3 : 6-16, Z A T W, 1884; 32 : 11-U, id., 1885; 7 : U, id-, 1886; chs. 21, 24-29, id., 1892; Weshalb dictiert Jer. s. Weissagungen Baruch, id., 1903 ; Jer. I., id., 1903 ; Geschichte des Volkes Israel, 1889 (pp. 641-703) ; H. P. Smith, The Text of Jeremiah, Hebraica, 1887; Targum to Jer., id., 1888; Professor Workman on the Variations between the Hebrew and Greek Jeremiah, Journal of Bib. Lit., 1890 ; Schwally, Die Reden des Buches Jer. gegen die Heiden, Z A T W, 1888 ; Marti, Der Prophet Jer. von Anatot, 1889 ; Work man, The Text of Jeremiah, 1889 ; Smend, Lehrbuch des alttest. Religionsgesch., 1893 (pp. 234-302) ; Coste, Die Weissagungen wider die fremden Vblker, 1893 ; Bleeker, Jeremia' s profetieen tegen de Volkeren, 1894 ; von Bulmerincq, Das Zukunftsbild des Proph. Jer., 1894 ; Streane, The Double Text of Jer., 1896 ; Davidson, The Exile and the Restoration; N. Schmidt, articles in The New World, 1898, 1900 ; Boehmer Die 1 Zeitschriftfiir die atttestamentliche Wissenschaft. INTRODUCTION xxxi prophet. Hedspredigt Jer. nach ihren Grundzugen, Kirchl. Monatsschrift, 1900 ; Mitchell, The Theology of Jer., Jour, of Bib. Lit., 1901; Steuernagel, Jeremia und die Bekehrung Judas, Deutsch. Evangel. Blatter, 1901; Haacke, Zu Jer. 2 : 17, Z A T W, 1901; Kessler, Der Cliaracter des Volkes Israel im, Vrtheile des Proph. Jeremia, 1901; Erbt, Jeremia und seine Zeit, 1902 ; Driver, Translations and Notes in the Expositor, 1902, 1903, 1904; Duhm, D. Buch Jerem. iibers., 1903; Arthur, J., Jeremia Dramat. Ge- dicht in 5 Akten, 1903 ; Jacoby, G., Glossen zu d. neuesten krit. Aufstellungen uber d. Kompos. d. Buches Jer. Kap. 1-20 (Inaugural dissertation), 1903 ; Notes on special passages published in 1903 by Cheyne in Critica Biblica, Haupt in Am. Jour. Sem. Lang., Condamin in Revue Biblique Internationale, and Articles on the Greek Text by Thackeray in the Jour, of Theol. Stud., and by Duval in Rev. Bib. Intern.; Giesebrecht, Jeremias Metrik am Texte dargestellt, 1905. For other works upon this book, see the articles in the latest Bible dictionaries, especially the lists of N. Schmidt in the E. Bi. ; and for works on prophecy, see the article on Prophecy and Prophets in H. B. D, and that on Prophetical Literature in E. Bi. In a commentary of this sort, frequent reference to the opinions of others would be out of place, though the author's indebtedness to previous works is great, particularly to the commentaries of Giesebrecht and Duhm, and to the writings of Cornill. The recent commentary of the latter was issued after the present book went to press. XI. Principal Abbreviations Used in the Commentary. A. R. V. American Revised Version. A. V. Authorized Version. c. about. ch., chs., chapter, chapters. E. Bi. Encyclopaedia Biblica. H. B. D. Hastings' Dictionary of the Bible. Introd. Introduction, Introductory. lit. literal, literally. Luc. Lucian's Recension of the Septuagint. LXX The Septuagint. M Margin. MS, MSS Manuscript, Manuscripts. M. T. Massoretic Text. O. T. Old Testament. R. V. Revised Version. Syr. The Peshito Syriac Version. Targ. Targum, the Jewish Aramaic Version. Vrs., Vrss. Version, Versions. ver. verse, verses. Vul. The Latin Vulgate. XII. General Analysis of Jeremiah, with Dates of Composition and Revised Translation. [N. B — The words of Jeremiah have been edited and his life written by Baruch, other disci ples, and friends of the prophet. To satisfy the reader's justifiable curiosity, some effort will be xxxii INTRODUCTION made in the body of the Commentary to distinguish Jeremiah's own writings from those of his followers. In the special translation no distinction is made, save to include in brackets a number of superfluous additions to the text that were made by individual readers or scribes in the use of their copies, doubtless as marginal notes, or in some instances as unintentional repetitions of the words of the copy. Almost none of the additions so designated are to be found in the best MSS of the LXX version. Additions to the text later than this version are retained without brackets whenever they add in the slightest degree to our knowledge of attendant circumstances, and this policy has been observed even in regard to the minute details in chs. 27-29, 34, 35. Other explanatory signs are as follows : A vertical line ( | ) precedes and follows brief expressions not found in LXX but to be included in the text. Parentheses ( ) are used to include words needed to complete the sense. Words in black- faced type have been adopted in addition to (if within parentheses), or instead of words of the M. T. on the authority of parallel passages and ancient translations on the one hand, and the demands of the context on the other. Wherever the present writer has adopted changes in vowels or vowel-letters he has not used this symbol, since these do not involve any alteration in the earliest text. He has endeavored to exercise great care in the use of the external evidence, and has not assumed, e. g., that a writer in quoting a biblical passage would necessarily do so word for word. This caution he has learned from the method of the writer of Jer. 48 : 29-38 in using parts of Isa. 15 and 16, and of Jer. 49 : 7-16 in the use of parts of Obadiah. Single words or brief expressions in italic type have been transferred from their traditional place which is indicated with an asterisk ( * ). Longer passages now found in the Hebrew out of their original connection, or introduced into the midst of a section of this book from some other source, are preceded by a line ( ) and followed by a broken line ( ). Should two or more passages similarly interrupt the con nection, they are separated by a single line ( ) from one another, while a double line ( =), or when needed a treble line ( = ) is placed at the beginning of the series of insertions, and the sign of resumption ( =-=-=-^ ), or ( = ) , at the close.] For general purposes of reference the following table of contents may be found of service : Preface. — The Introductory Notes of Time, 1 : 1-3. [Written by Baruch 604, 603 B. c, revised after 536 ] Part I. — The Iniquity of Judah Portrayed and Judgment Threatened, 1 : 4 to 6 : 30. [Compiled 604, 603 B. c] g 1. The Call of Jeremiah, 1 : 4-19. [Date 626 B. c, published 604, 603, annotated after 536.] § 2. The Base Ingratitude of the People in Departing from Jehovah and the Entail of Punishment, 2 : 1-37. [Delivered 626-621 B. c, dictated and published 604, 603, annotated later.] § 3. Judah's Superficial Estimate of her Guilt, 3 : 1-5. [Delivered 626-621 b. c, dictated and published 604, 603.] g 4. The Lesser Degree of Israel's Guilt and the Promised Return of the Penitent People to Jehovah's Favor, 3 : 6 to 4 : 2. [Delivered 626-621 B. c, published 604, 603, annotated as late as 516.] g 5. Judgment Approaching from the North, 4 : 3-31. [Delivered 626-621 B. c, published 604, 603.] g 6. The Prevailing Iniquity at Jerusalem and the Necessary Result, 5 : 1-31. [Delivered 626-621 B. C, published 604, 603, annotated after 536.] g 7. The Rejected People, 6 : 1-30. [Delivered 626-621 B. c, published 604, 603.] INTRODUCTION Part II. — The Temple Lament over Jerusalem and the Prophecy of .Destruction, 7 : 1 to 10 : 25. [Delivered 607 B. c, published 604, 603, enlarged after 536.] g 1. The Necessity of Amendment to Avert the Destruction of Zion, 7 : 1 to 8 : 3. [Delivered 626-607 B. C, published 604, 603, annotated after 536.] g 2. The Wilfulness of Judah Exposed ; Defeat and Exile Threatened, 8 : 4 to 9 : 1. [Delivered 626-610 B. C, published 604, 603.] g 3. The Gross Corruption of the People and the Inevitable Destruction of the Nation, 9 : 2-22. [Delivered 626-610 B. c, published 604, 603, annotated after 536.] g 4. The Best Possession of Man is the Knowledge of Jehovah as the Divine King, 9 : 23, 24. [Inserted after 536 B. C] g 5. Punishment in Store for the Uncircumcised in Heart, 9 : 25, 26. [Inserted after 536 B. c] g 6. The Impotency of the Idols of the Nations, 10 : 1-16. [Written and inserted 400-200 B. c] g 7. The Distress of Zion and the Prophet's Prayer for a Mitigation of her Punishment, 10 : 17-25. [Delivered 626-610 B. C, inserted after 586, annotated later.] Part III. — The Irrevocable Evil in Judah and the Sad Results, 11 : 1 to 17 : 27. [Published 603 B. c, enlarged after the Exile.] g 1. The Preaching of the Deuteronomic Covenant, 11 : 1-5. [Delivered 621 B. C, published 603.] g 2. The Re-enforcement of the Covenant, 11 : 6-8. [Delivered 607 B. C, published 603.] g 3. The Apostasy of Judah and the Retribution, 11 : 9-17. [Delivered 607 B. C, published 603.] g 4. The Attack at Anathoth and Jeremiah's Dissatisfaction with the Long- suffering of Jehovah, 11 : 18 to 12 : 6. [Date 607 B. C, published 603.] g 5. The Devastation of Judah by the Neighboring Nations ; the Banishment and Restoration of the Neighbors, 12. : 7-17. [Delivered 597 B. C, annotated and inserted after 536.] g 6. The Damaged Waistband and the Rejection of the People, 13 : 1-27. [Published 603 B. C, annotated after 597.] g 7. The Evidences of the Divine Disfavor and the Rejection of the Prophet's Intercession, 14 : 1 to 15 : 9. [Published 603 B. C, annotated in post-exilic times.] g 8. The Deep Discouragement of Jeremiah ; Admonition and Strength from Above, 15 : 10-21. [Published 603 B. C, annotated later.] C xxxiv INTRODUCTION g 9. The Abounding Evil in Judah and the Recompense, 16 : 1 to 17 : 4. [Published 603 B. c, annotated later.] g 10. The Blessedness of Confidence in God ; Jeremiah's Strong Hope in Him, 17 : 5-18. [Published 603 B. c, annotated later.] g 11. The Consecration of the Sabbath Day, 17 : 19-27. [Written after 432 B. c, inserted still later.] Part IV.— The Impending Doom, 18 : 1 to 20 : 18. [Compiled 596-586 B. c, enlarged much later, added to Jeremiah Book after 536.] g 1. Amendment of Life Necessary to Avert the Threatened Calamity ; Jere miah's Prayer for the Execution of the Divine Vengeance, 18 : 1-23. [Delivered 601 B. c, published soon after but annotated much later.] g 2. Further Prophecies of the Impending Disaster and the Prophet's Griev ous Discouragement, 19 : 1 to 20 : 18. [Date 601 B. c, published soon after, annotated much later.] Part V. — Woes Pronounced upon the Kings, Prophets, and People of Judah, 21 : 1 to 24 : 10. [Compiled after 586 B. c, added to Book after 536.] g 1. Answer to Zedekiah respecting the Approaching Capture of Jerusalem, 21 : 1-10. [587 B. c, published after 586.] g 2. The Woes upon the Kings, 21 : 11 to 23 : 8. [Delivered 608-586 B. c, published after 586, annotated still later.] g 3. Woe upon the Prophets of Zedekiah' s Time, 23 : 9-40. [Delivered 595 B. c, annotated later.] g 4. The Captives with Jehoiachin in Exile Contrasted with the People left in Jerusalem, 24 : 1-10. [Delivered 596 B. C, entered in this Part and in the Book after 536.] Part VI. — Oracles against Judah and the Nations, 25 : 1-38. [Delivered 604 B. c, annotated and added to Chs. 1 to 24 after 536.] Part VII. — The Temple Discourse of ch. 7 and its Results, 26 : 1-24. [607 B. a, written by Baruch about 590, prefixed to chs. 27 to 29 after 536, added to Book much later.] Part VIII. — Exhortations to Submission to Babylon and the Results, 27 : 1 to 29 : 32. [Compiled 536 B. c, added to Book much later.] g 1. The Prediction of Nebuchadrezzar's Victories, 27 : 1-22. [Events of 593 B. c, written by Baruch about 590, enlarged later.] g 2. The Contention of Hananiah, a Prophet of Jerusalem, 28 : 1-17. [Events of 593 B. c, written by Baruch about 590.] g 3. Communications between Jeremiah and the First Captives to Babylon, 29 : 1-32. [Events of 595 B. c, written by Baruch about 590.] Part IX>T-The New Covenant, or Jeremiah's Book of Consolation for Israel, 30 : 1 to 31 : 40. [Delivered 626, 587 B. c, annotated and added to Book after 536.] INTRODUCTION xxxv Part X.— The Certainty and the Glory of the Return, 32 : 1 to 33 : 26. [Compiled and united with Book after 536 B. c, annotated as late as 200.] g 1. Jeremiah's Confident Prediction of the Return, 32 : 1-44. [Events of 587 B. c, written by Baruch 586, annotated after 536.] g 2. The Glory of the Return, 33 : 1-26. [587 B. C, annotated as late as 200.] Part XL— The Prophecy of Jerusalem's Fall, 34 : 1-7. [Events of 587 B. c, written by Baruch later, introduced into ch. 34 and into Book after 536.] Part XII. — Slaves in the Besieged Capital, 34 : 8-22. [Events of 587 B. c, written by Baruch later, added to Book after 536.] Part XIII. — The Constancy of the Rechabites Contrasted with Israel's Disobedi ence, 35 : 1-19. [Events of 597 B. C, written by Baruch about 590, added to Book after 536.] Part XIV. — Jehoiakim' s Scornful Treatment of the Divine Warnings, 36 : 1-32. [Events of 604, 603 B. c, written by Baruch somewhat later, added to the Book after 536.] Part XV. — The Siege and Capture of Jerusalem, and the Deportation of its Inhabitants ; the Close Confinement of Jeremiah, 37 : 1 to 39 : 18. [Added to Book after 536 B. c] g 1. Jeremiah's Prediction of the Fall of Jerusalem and his Consequent Imprisonment by the Princes, 37 : 1-21. [Events of 587 B. c, written by Baruch soon after 586.] g 2. The Timely Succor of Jeremiah by an Ethiopian Slave ; Zedekiah' s Secret Interview with the Prophet, 38 : l-28a. [Events of 586 B. C, written by Baruch soon afterward.] g 3. The Fall of Jerusalem ; Jeremiah Committed to Gedaliah, 38 : 28b to 39 : 14. [Events of 586 B. c, written by Baruch soon afterward.] g 4. The Promise of Deliverance to Ebed-melech, 39 : 15-18. [Delivered 586 B. C, written by Baruch not long afterward.] Appendix A. — Judah after the Fall of her Capital, 40 : 1 to 43 : 13. [Compiled and added to Book after 536 B. c] g 1. The Colony at Mizpah, 40 : 1-16. [Written by Baruch after 586 B. c] g 2. Ishmael the Traitor and Johanan the Brave Defender of the People, 41 : 1-18. [Written by Baruch after 582 B. C] g 3. The Journey to Egypt, 42 : 1 to 43 : 7. [Written by Baruch after 582 B. C] g 4. The Destined Fall of Egypt, 43 : 8-13. [Written by Baruch after 581 B. c] Appendix B. — Jeremiah's Last Prophecies to the People, 44 : 1-30. [Written by Baruch after 581-575(?) B. C, added to Book after 536.] xxxvi INTRODUCTION Appendix C. — The Admonition and Promise to Baruch, 45 : 1-5. [Delivered and reported by Baruch after 586 B. C, added to Book after 536.] Appendix D.— Oracles Concerning the Nations, 46 : 1 to 51 : 64. [Compiled and added to Book after 536 B. c, annotated down to the second century at least.] g 1. Egypt, 46 : 1-28. [Possibly completed in the period 536-332 B. c] g 2. The Philistines, 47 : 1-7. [536-332 B. c] g 3. Moab, 48 : 1-47. [Possibly written in the second century B. c] g 4. Ammon, 49 : 1-6. [Possibly written in the fourth century B. c] g 5. Edom, 49 : 7-22. [Written in the period 536-332 B. c] g 6. Damascus, 49 : 23-27. [Possibly written in the second century B. c] g 7. Kedar, or Hazor, 49 : 28-33. [Possibly written in the fourth century B. C] g 8. Elam, 49 : 34-39. [Written in the period 536-332 B. C] g 9. Babylon, 50 : 1 to 51 : 64. [Written 586-332 B. c] Appendix E. — Historical Supplement, 52 : 1-34. [Added to Book after 536 B. c] The author's translation is used as a parallel to the A. V. in the body of the commentary. THE BOOK OF JEREMIAH Ch. 1. 1-3. The Editor's Preface. (Written 604, 603 B. c, revised after 536.) The prophet Jeremiah is one of seven, or nine (see H. B. D., art. Jeremiah) men of Israel having the same name, though of them all his fame alone has come down to modern times. The son of parents unknown to us, save that his father's name was Hilkiah, a descendant of Abiathar the priest, he made a record that stands alone among all the men of old time for bravery, for pure dis interestedness, and for spiritual insight, in short, for moral and religious character. He was from the small town of Anathoth, a suburb of Jeru salem, where the ancestral lands of the family were situated, and here it was that in the year 626 B. C, when he was about twenty-one years of age, he had his call to the ministry of the Lord in the prophetic office. This ministry was performed at Anathoth, and in and about Jeru salem, for forty years, and it is largely with this pastorate that the words of Jeremiah have to do. 1-3. The Introductory Notes of Time. 1. The words of Jeremiah refer to the ut tered sayings of the prophet, words being a translation of the Hebrew original in the pri mary sense, as in 36 : 4, 10, 27, 28, 32. For the secondary sense, deed, thing, see 22 : 4. To what portion of our book does the author of the phrase refer ? In the first instance, the roll is sued by Baruch in 604 (<*• 36), and which may have included the substance of 1 : 1 to 9 : 22 (Introd., VI.) was perhaps contemplated, but the same phrase as a portion of the preface to successive enlargements of this roll (the first one being in 603, 36 : 32) would naturally take on a larger and larger compass, so that to-day in the mind of many readers it includes the whole book. That this is not the meaning in the connection, however, is clear from ver. 3, which can contemplate utterances of the prophet only up to the fall of Jerusalem in 586 B. c, at most then, Jer. 1 to 39, for the prophecies of chs. 40 to 52 belong after that date. It is probable, indeed, that not even so much as chs. 1 to 39 is intended, but that the author of the introductory statements of time in ver. 3 understood our phrase to refer to the collection he had just formed, and that this collection is now contained in chs. 1 to 25. The reasons for this opinion are : (1) the parallelisms between ch. 1 and ch. 25 (»ce ver. 3, io, 15), rendering the chapters pecu liarly complementary to one another, as intro duction and conclusion ; (2) the break after ch. 25, not simply in matter, but in form of pres entation. For notice that from ch. 26 on the history of the prophet is the matter of peculiar interest, his utterances being incidental to the story of his life, while in chs. 1 to 25 only the barest foundation of narrative is found. More over, from ch. 26 the prophet is regularly men tioned in the third person instead of the first. All this would seem to suggest that chs. 26 ff. are an after-thought, and we find confirmation of the opinion in the fact, now generally accepted, that in ch. 26 we have the story of Jeremiah's experiences parallel to his words in 7 : 1-15, a fact only to be explained on the supplementary hypothesis. Jeremiah. For other men bear ing the same name, see 1 Chron. 12 : 10 ; 12 : 13; 12 : 4; 5 : 24; 2 Kings 23 : 31 ; Jer. 35 : 3; Neh. 12 : 1, 34. The name means Jehovah hurls, and G. A. Smith has a strong passage in a lec ture not yet published in which the prophet is represented as a shell projected by Jehovah against his enemies, screaming in anguish as he passes through the air, destructive, indeed, of forces antagonistic to Jehovah, but in the pro cess wearing out his life, and at its culmination breaking into a thousand pieces on the field of battle.1 Is there not something of this in the life of every true champion of God, and in our modem world can the divine message be car ried, save as the messenger is given his impetus by that power which may burn out and shatter his life, while the enemy is driven from the field ? The true man will be a victor, there is no doubt about that, but the truest victory this world has known was by the way of ,the cross. Jeremiah was the son of Hilkiah, of the priests that were in Anathoth, and there- 1 The author cannot refrain from reproducing the substance of an idea which he heard presented with great beauty of expression in a lecture delivered at Andover, Mass., May 12, 1903. 37 38 JEREMIAH [Ch. I. CHAPTER I. 1 THE words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the laud of Benjamin : 2 To whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. 3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month. 1 THE words of Jeremiah the son £r,e6we of Hilkiah, of the priests that were m a- °- in Anathoth in the land of Ben- 2 iamin : unto whom the word of Jehovah came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. 3 And it came in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah ; unto the going into exile of Jerusalem in the fifth month. fore not the son of Hilkiah the high priest of Jerusalem, who found the law-book in the tem ple five years after Jeremiah's ministry began (2 Kings 22 : 4, s). The latter was descended from Zadok, while the former belonged to the priestly family of Abiathar, which had had their home, apparently, at this suburban town three miles N. N. E. of the capital ever since Solomon's time (i Kings 2 : 26, 27). Anathoth was in the land of Benjamin, all portions of which, save Jerusalem itself, seem to have sided with Ephraim at the division of the kingdom, and to have been included with the Northern king dom Up to its fall in 722 B. C. (see Josh. 15 : 8, 63 ; 18 : 16 j Judg. 1 : 21 ; 1 Kings 11 : 31, 32), The prophet's hearty interest in Northern Israel we shall ob serve more than once in the sequel. For an interesting description of the small territory of Benjamin, see Smith, Bist. Geog., pp. 289-293. From the tribe proceeded King Saul and Saul who is also called Paul. 3. To whom th«j word of the Lord came in the days of Josiah the son of Amon king of Judah (638-608 B. a), in the thirteenth year of his reign. Lobd in the English version should stand always for an original ni!T, Jehovah, or rather, Yahwe, the proper name of Israel's God. The translators have followed the Jewish custom of avoiding the use of this sacred name and of substituting the word 'J^N, 'adh6nay, Lord, for it, but they have dis tinguished the two by printing them Lord and Lord respectively. The word Jehovah trans literates neither word really, for it simply trans fers into English letters the consonants TWTV, coupled with the vowels of 'JIN. The earliest Hebrew text had no vowels at all, and when Jewish scholars came to insert them, not earlier than the sixth Christian century, they of course gave mrr the vowels of the word 'JlN, which they had substituted in reading for it. Hence there is no actual record of the proper pronun ciation of ni!T, though from the analogy of other words it is practically certain that it is 1 See the writer's note in Hebraica, October, 1887, p. 54 Yahwe.1 In the writer's translation Jehovah is used out of respect for a time-honored pronun ciation. The second designation of time defines more closely the meaning of the first, and the verse doubtless originally belonged to the matter of ch. 1. It must not be understood that other oracles from Josiah's time are excluded, but only that this is the particular one for which the au thor found a date assigned, which therefore he gives. On the other hand, when the author says, 3. It came also in the days of Jehoia kim (607-597 B. c.) . . . unto the end of the eleventh year of Zedekiah (586), he intimates that during the reigns of these kings addresses were repeatedly delivered, at definitely assigned epochs, but he does not exclude oracles from the times of Jehoahaz and Jehoiachin. On the basis of information contained in ch. 36, it is customary for commentators to assume that to Baruch we are indebted for the historical material in the book of Jeremiah, and of late that he wrote a life of Jeremiah from which others made selections for our present book, and that the designations of time now connected with them were drawn from his writing. It is evident that the designations of 1 : 1-3 were produced, or copied, successively, as the ma terial of the roll assumed larger limits. It might be claimed that Baruch wrote the preface in the several forms, though the variations in LXX, ver. 1, and the use in ver. 3 of the fifth month, quoted from 2 Kings 25 : 8, would seem to indicate a later author. Whether the preface is the work of several hands, however, or of one hand at several times possesses only an anti quarian interest. 1 : 4 to 6 : 30. The Iniquity of Judah Portrayed and Judgment Threatened. (Compiled 604, 603 B. c.) 1 : 4-19. The Call of Jeremiah. (Date 626; published 604, 603; annotated after 536.) The record of Jeremiah's call and commission is the record of a profound religious experience, set in the form of a dialogue between Jehovah Ch. L] JEREMIAH 39 4 Then the word of the Lord came unto me, saying, 5 Before I formed thee in the belly I knew thee ; and before thou earnest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. i And the word of Jehovah came Part I. Unto me, Saying, Iniquity and 5 Before I formed thee in the belly I -"^ef ¦"• knew thee, Jeremiah's And before thou earnest forth out of Can, the womb I sanctified thee, 626 n. o. A prophet unto the nations I ap pointed thee. and himself, and accompanied by many striking images, suggested by the rich variety of his thought. The symbols of the almond tree and the open kettle are drawn from common ob servation. It matters not whether or not Jere miah actually saw them at the time of his call. His convictions shape themselves in his mind in the form of the external objects, whether the convictions are suggested by the sight of the objects themselves, or whether the objects were chosen by the prophet as the suitable vehicle of his convictions. It is evident that this narrative relates the culmination of previous experience. In the nature of the case, a meditative village boy, brought up in the higher religious circles of Judah in the last half of the seventh century, who at the age of twenty-one decided to dedi cate his life to God, must have had many a thought over the unhappy history of Israel, as well as over the destruction sure to be visited upon the disobedient as a consequence of their resistance to the divine will. Let the reader recall, as men of Jeremiah's stamp must have done, the glorious early record of Israel, the kingdom of David and Solomon and their regal splendor, the corruption and degeneracy of sub sequent times, the noble efforts at reform, the steady decline of national vigor, leading to the fall of the Northern kingdom and the abridgment of the power of the Southern ; let him dwell for a moment upon the pitiful career of Ahaz, which led to the shameful disgrace of foreign domina tion of the chosen people, in spite of the efforts of King Hezekiah to stem the tide of invasion ; let him consider the more outrageous social and religious abominations of Manasseh and Amon, the successors of Hezekiah and predecessors of good King Josiah, and he will see that the expe rience recorded in this chapter marks the full- grown stage in a long process of conviction. If proof were needed, it may be found in the burden of this young man's earlier preaching (»«« °n. 2). Moreover, it is probable that visions of external objects were frequently given to the prophets, in order that they might express with force the conclusions to which previous thought had tended (see Amos 8 : 2 and cf. oh. 7). This experience belongs to the year 626 B. c. The language in which it is set forth was chosen, according to ch. 36, about twenty-three years afterward (of. 25 : s), and it doubtless expresses the full comprehension of his mission which the prophet possessed at the unhappy epoch of 604. Indeed, some of the language appears to be of a later date. For example, the emphasis upon the mission of Jeremiah to the nations (ver. io), and upon the hostility of all classes in Judah to Jeremiah's message ("er. is), as well as the prediction of the overthrow of the capital (ver. 15, 16), point to situations quite different from those of the prophet's earlier preaching, while the characterizations of the people's offenses (ver. 16) appear to be in the borrowed language of a late admirer of Jeremiah (cf. In- trod., VI., IX.,). Ver. 3a, 10, 15, seem to be par allel to the representations of ch. 25, and the chapter is peculiarly fitted to open the collec tion with which ch. 25 closes. 4-10. The Commission. Then the word of the Lord came unto me, i. e., unto Jere miah, who here gives the account of his call in 626, for ver. 4 is to be connected with ver. 2. How did the message come ? Did Jehovah as sume some form perceptible to the senses, or did the writer so understand the matter ? or did the mind of Jeremiah apprehend the message with out the intervention of the physical, and was this clear to the writer of the chapter? Un doubtedly the message came immediately to the spirit of the prophet, and while, at first thought, ver. 9 may seem to assert a physical transaction, it is by no means certain that the writer means to convey that impression, and the account in 32 : 6-44 (ef. u» notes) would seem to point to the opposite conclusion. For a somewhat fuller discussion of this point, see the notes on ver. 9, but let the reader here reflect that the reality of the revelation is unaffected by the question we have raised. The inquiry is whether the mind of Jeremiah received impressions directly from the divine Being, or whether the Spirit of God took to himself temporarily a physical form, and through that form and the senses of the prophet affected the latter's mind. This last course seems not simply a roundabout and un necessary process, but to involve more oppor tunity for incomplete transfer, since a physical system is an imperfect transmitter of thought. 5. Before I formed thee (omit 1 with Q'ri; 40 JEREMIAH [Ch. I. 6 Then said I, Ah, Lord God! behold, I cannot speak : for I am a child. 7 But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 8 Be not afraid of their faces : for I am with thee to deliver thee, saith the Lord. 9 Then the Lord put forth his hand, and touched 6 Then I said, , . , , Alas, Lord Jehovah ! behold, I do not know how to speak : for I am a child. 7 And Jehovah said unto me, Say not, I am a child : for unto whomsoever I shall send thee thou shalt go, and whatsoever 8 I shall command thee thou shalt speak ; be not afraid of them : for I am with thee to deliver thee, says Jehovah. 9 And Jehovah put forth his hand And touched my mouth ; Isa. 42 : 6; 49 : 8) in the belly I knew thee ; and before thou earnest forth out of the womb I sanctified thee, knew thee, or, chose thee, as in Amos 3 : 2. The phrase out of the womb is not found in LXX and should perhaps be omitted. Sanctified thee, i. c, set thee apart to the service of God. The words of Duhm upon this passage are suggestive and striking. In the final clause of the verse, and I or dained thee a prophet nnto the nations, ordained is for set, or, appointed, as in B. V. For a better order of the words see the author's translation. The word prophet, LXX irpoqSijTiis, signifies one who speaks for another, here for God («f- Exod. i:i). In delivering their messages to Israel and Judah, the Hebrew prophets were continually concerned with foreign relations, as well as domestic affairs, so that the fortunes of the nations more or less nearly connected with the history of the chosen people would be per ceived and declared by them. It is in this sense , and not with the idea that he had definite messages to carry to foreign peoples, that Jere miah was a prophet to the nations. The idea that God has control of the other nations, and that his prophets announce his will concerning them, is a familiar one to the Israelitish proph ets. See Amos, chs. 1, 2 ; 9:7; Isa. 10 : 5 ; Hab. 1 : 6 and cf. the collections of foreign oracles in Isa., Jer., and Ezek. For the effect of the di vine message in the world see Isa. 55 : 11. It certainly appears somewhat singular that the thought is brought forward so prominently at the time of Jeremiah's call, before any par ticular relation to his own people is described, but a passage showing a process of reflection even to this extent is not perhaps out of har mony with the earlier parts of the verse, in which God's choice of the prophet is declared in terms so unique. 6. Then said I, Ah, Lord God! or, And I said, Alas, Lord Je hovah! Behold, I cannot speak: for I am a child, i. e., cannot speak in a fitting manner, for I am a young man. The word translated child is applied to Moses in his in fancy (Ezoa. 2 = 8), but also to Solomon when he ascended the throne (i Kings 3 : 7), to Josiah at sixteen years of age (2 Chron. 34 : 3), and in gene ral to men that are in attendance upon those of riper years, e. g., to Joshua (E*od. 33 : 11) , to Ge- hazi (2 Kings 5 : 20). By the use of it, Jeremiah means to express his inexperience and unfitness for a calling involving such responsibilities, and he clearly implies that the wisdom that comes from years is needed for it, as well as the in spiration that is confined to no particular period of life. The gift to perceive truth is one thing. The power to present it in season and fitly to reprove, rebuke, exhort (2 Tim. 4 : 2), is another. Cf. Paul's opinion in 1 Cor. 14 : 9, 12, 13, etc. ; and see Jer. 23 : 28, 29. The element that Jere miah lacks Jehovah can supply, and in 7 he is bo assured in the words for thou shalt go to all that I shall send thee, and whatso ever I command thee thou shalt speak. In the first member of this parallelism, the He brew 7.K, 'til, upon, or, concerning, has been rendered as if it were 7K, 'U, unto, a prep osition with which it is often confused, and which in this passage was read by LXX, and is called for by ver. 8. The persons to whom Jere miah is to be sent are to be determined by his Master, as well as the things which he is to say, and he is to have no fear of these men, ver. 8, for Jehovah will deliver him, not indeed from all sorts of danger, which a brave man neither expects nor desires, but from the failure of his prophetic mission (see ver. 19 and 15 : 20). This is the best interpretation of the phrase in this con nection. It may have been added to the original text, however, by a scribe who had Jer. 42 : 11, or 15 : 20, in mind. The phrase saith the Lord, lit., the oracle of Jehovah, originally used by the prophets when they quote words of God, as in Jer. 2 : 29 ; 5 : 29, became a favorite with readers and copyists, and is now found frequently in Jeremiah, as here, at the close of words whose source is entirely free from am biguity without it, and, sometimes, as in ver. 15, even interspersed among such words. Ver. 9, 10, are a sort of expansion of the last line in ver. 5. 9. Then the Lord put forth his hand, Ch. I.] JEREMIAH 41 my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth. 10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. 11 Moreover the word of the Lord came unto me, saying, Jeremiah, what seest thou ? And I said, I see a rod of an almond tree. 12 Then said the Lord unto me, Thou hast well seen : for I will hasten my word to perform it. And Jehovah said unto me, Behold, I put my words in thy mouth : 10 See, I appoint thee this day Over the nations and over the kingdoms, To pluck up and to break down and to destroy [and to overthrow] ; To build and to plant. 11 And the word of Jehovah came unto me, saying, Jeremiah, what seest thou ? And I said, A rod of an almond tree do I see. 12 And said Jehovah unto me, Thou hast well seen : For I am wakeful over my word to perform it. and touched my mouth ... I have put my words in thy mouth, goes on to describe by physical images the impartation by God of the gift of speaking in his name, so that the prophet shall really utter the mind of God. The prophet here approaches the modern notion of the divine immanence in men, or in religious men (of. 20 : 9), rendering them independent of special inspiration, though in further utterances he shows that this introductory inspiration does not preclude in his thought the necessity of special divine influence at particular exigencies in his life. It is as if God had said, "I now choose you as the recipient of my messages to men." So Ezekiel is represented as swallowing a roll written by God, but he has to receive spe cial messages on later occasions (Eiet-.a : 8 to 3 : 3). Ver. 10, most expressions of which are appar ently derived from 18 : 7, 9, exhibits independent insight, as well as great rhetorical force and beauty. Here the new position of Jeremiah is mentioned in the light of the effect of his words upon the people of the earth ; he is indeed, God's vicegerent in the earth with power to root out, or, pluck up, the nations, to pull down, or, break down, and to destroy ; to build, and to plant. That is, the prophetic word may occasion th6 removal of an existing people from its place in the earth, or the establishment of a new people, or of a people once overthrown. The expression and to throw down is prob ably a late, although good, interpretation of Jeremiah's writing, derived from 31 : 28 ; it is not found in LXX here, in 18 : 7, or in Sirach 49 : 7. Duhm points out the fact that only the New Testament claim of Jesus, "all power is given unto me in heaven and in earth" (Matt. 28 : is), surpasses this one, and he compares this passage with the extraordinary authority conferred upon the servant of Jehovah in Isa. 52 : 15 ; 53 : 12. Ordinarily Jeremiah has little to say about this stupendous work, for the most part contenting himself with declaring that his words are those of the Almighty, and that he is set to determine the character of men among his own people (6 : 21). It is worth while to remember when we come to the Messianic passages in the nar rower, or regal, sense, that in this verse at least is recognized with distinctness the divinely given authority of a prophet, and we are forcibly reminded of the prophetic office of our Lord Jesus Christ, whom Jeremiah, of all the men of Old Testament fame, perhaps most truly resembled. 11-16. The Visions. Here the mission of Jeremiah to his own people is clearly implied, and their long-continued disregard of God and of moral obligation, as well as the word of con demnation by the prophets, must be presupposed if we would understand the visions. The case iB similar to that found in Amos 8:1,2, only the predictions of ch. 7 in that instance express in clear language the presuppositions that must be held in mind. 11, 12. The first vision is that of an almond tree, Hebrew "Iptif, shdqedh, wakeful one, which Jeremiah understands to contain the message of Jehovah that I will hasten, or rather, I am wakeful over (Heb., "\\>jl>, shdqedh), my word to perform it. The almond tree receives its name from the fact that it blossoms in mid-winter, before other trees show any sign of life (see Tristram, Nat. Bist. of the Bible, p. 332), it is awake while all about it is in deep winter sleep. So Jehovah is a wakeful one, plans and sees the approaching fulfilment of the events predicted, though to none else is there a sign of them. With the Hebrews the play on words was often adopted for the emphatic utterance of truth, both where there is a strong resemblance in the words selected, as in Gen. 5 : 29, "And he called his name Noah (from the root HO, nu(&)h), saying, This shall comfort (root DT}1, naham) us " ; and also where the root ideas are identical as in our passage. It is interesting to imagine, as it is right for us to do, the sequence of ideas in this so-called vision. It is probable that the experi ence did not come to God's prophet like thun- 42 JEREMIAH [Ch. I. 13 And the word of the Lord came unto me the second time, saying, What seest thou ? And I said, I see a seething pot ; and the face thereof is toward the north. 14 Then the Lord said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land. 15 For, lo, I will call all the families of the king doms of the north, saith the Lord ; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against 13 And the word of Jehovah came unto me a second time, saying, What seest thou? And I said, A heated pot do I see ; And the face thereof is turned toward the north. 14 And Jehovah said unto me, Out of the north misfortune shall be blown 15 upon all the inhabitants of the land. For, lo, I will call all [the families of] the kingdoms of the north, says Jehovah ; and they shall come, and they shall set every one his throne at the opening of the gates of Jerusalem, and before der out of a clear sky, but that the way was prepared for it by Jeremiah's deep reflection over the words, works, and ways of God ; per haps he had wondered even over the delay in the execution of the divine judgments, though he had continued to believe in God. At some time when he was absorbed in these reflections he found himself before one of these wakeful trees, by the divine direction he was led to call it by name, and the fact of the divine watchful ness is at once suggested, and there is empha sized the divine determination to execute his promised work when the time shall be ripe. The experience seems like a confirmation of his own deepest convictions, a pledge for the reliability of his mental action. The phrase that introduces the visions, ver. 11, 13, and the word of the Lord came unto me, suggests that we have to do with moments not identical with that of the call, ver. 4-10, though they are to be re ferred to the same period of Jeremiah's life and experience. 13-16 contain the second vision, that of a seething pot, or, healed pot (J°° « = 20 [neh. 12]), whose front side is toward the north. For 'JBD, mtpp'ni, A. V. is toward, M is from the face of, read with Duhm 'JSD, mdphn4, is turned toward the north, for the former ex pression might mean that the front side of the pot was turned toward the south instead of the north. The suggestion involves no change in the original text, but only a slight one in the (M. T.) vocalization. Duhm conceives of the pot as resting upon stones at its east, south, and west sides, and as heated with combustible material placed under it from the open north side. It would seem that heating, or boiling, was a figure of misfortune, just as fire was, 4:4; 21 : 14; so that the heated pot would remind Jeremiah of the misfortune he had expected, and upon closer examination he would receive suggestion of that quarter toward which his eyes had doubtless turned more than once with anxious foreboding. 14, Out of the north an evil, or, out of the north the misfortune, shall break forth, better, shall be blown. LXX suggests that in the original was found a word from the same root as the word heated in ver. 13, and most modern commentators accept the reading, substituting for nnSfl, tippdlhSh, nSJI, tuppah. ThiB word not only affords a better word-play, but offers a figure more trans parent. The term the north is a favorite with Jeremiah, and here and in other passages (* = «; 6:1; 13 : 20), as well as the north country (6 : n ; 10 : 22), it was doubtless used in reference to the definite quarter from which some particular misfortune or enemy was to proceed ; an easy step is to refer to this quarter as the home of the expected enemy (Ezek. 23 t) ; and then it is natural to use it in regard to enemies generally, whether having an actual relation to the north or not, and whether real or ideal foes (isa. 14 : 11 : 14 : 25 i Jer. 50 : 3, 9, 41 ; 61 : 48 ; Ezek. 38 : 6, 15 ; 39 : 2 ; of. Jer. 3 : 18 ; 16 : 15 i 23 : 8 ; 31 : 8). 15. It WOUld seem that in this verse we must adopt the vague and general meaning for the word ; for though, on the testimony of LXX, the word the fam ilies of may plausibly be omitted from the text, and thereby one element of indefiniteness may be removed, there remains the plural term the kingdoms of, and the apparent inter mingling of the enemy's work of judgment in the gates of Jerusalem after conquest in the words, and they shall set every one his throne at the entering of the gates of Jerusalem, with that of investment of the capital and other cities preparatory to their capture. (For the gate as the place of judg ment, see Deut. 16 : 18 ; 2 Sam. 15 : 2-6 ; Jer. 39 : 3 ; and for throne as judgment seat, see Ps. 122 : 5 ; Prov. 20 : 8.) This element of vague ness, coupled with Jeremiah's expectation at the time of his call that his preaching would lead to the penitence of the people and to their escape from destruction (see 4 : i, 4), suggests that ver. 15, 16 may have been added to ver. 13, 14 after the composition of the chapter, and indeed Ch. I.] JEREMIAH 43 all the walls thereof round about, and against all the cities of Judah. 16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands. 17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee : be not dismayed at their faces, lest I confound thee before them. all the walls thereof round about, and before 16 all the cities of Judah. And I will execute my judgments against them on account of all their wickedness; in that they have forsaken me, and have burned sacrifice to other gods, and worshiped the works of their own hands. 17 And do thou gird up thy loins and arise, and speak unto them all that I command thee : Be not dismayed at them Lest I dismay thee before them. may belong for the most part to some early com mentator of the chapter. Let it be considered also that in ver. 16 we find the emphasis upon false worship in the familiar language of Deu teronomy and of the earlier historical books, and it may perhaps be regarded as probable that ver. 15 and 16 have been retouched by post- exilic expositors of Jeremiah's sayings (see Introd., IX.). It is plain from ver. 15 that the writer regards the peoples of the earth as sub ject to God's command, and as called by him when he needs their service (of- i»"~ 41 : 28; 44 : 28). The setting of thrones for judgment against, or, before, all the walls is here involved, so far as strict connection is concerned, but prob ably there is a slight grammatical inaccuracy in the verse, and that some such expression as station their armies, or besiege, is to be under stood after the gates of Jerusalem. 16. And I will utter my judgments against them. M. T. reads, And I will speak them my judg ments, but according to this text there is a fre quent confusion of DflS, '6tham, them, with DF\Vi, Utam, with them, and we should read, And I will speak about my judgments with them, or, reason the case with them, with implication that they will be held responsible and pun ished for their wrong-doing (Driver). Perhaps execute my judgments against them is a fair rendering of the phrase, if the implications are to be followed in the translation. It is used with the same meaning in 4 : 12 ; 39 : 5 ; 52 : 9 ; but in a different sense in 12 : 1. Cf. the use of the corresponding verb in 2 : 35 and elsewhere. Who have forsaken me, rather, in that they have forsaken me, a use of the relative pronoun frequent enough in Hebrew, and have burned incense unto other gods, or, have offered sacrifice, or, have burned sacrifice to other gods (as is shown conclusively by Graf, see 2 Kings 23 : 8 ; Amos 4:5; cf. Jer. 33 : 18 ; 1 Sam. 2 : 15), incense being too narrow a term to express the original here. And worshipped the works of their own hands, possibly work of their own hands, as in 25 : 6, 7, 14 ; 32 : 30 ; Isa. 2 : 8. The plural is found elsewhere only in 44 : 8. The meaning would be the same in either case, and the reference is to images of various so-called deities, before which the peo ple bowed themselves, and against which the prohibitions of Scripture are so pronounced. The characterizations of wickedness here given are familiar to Bible readers. See, e. g., Deut. 29 : 25-27 [Heb. 24-26] ; 31 : 29 ; Judg. 2 : 12, 13 ; 1 Kings 9:8,9; 11 : 33 ; 2 Kings 22 : 17 ; and in Jer. 5 : 19; 11 : 12, 13, 17; 19 : 4; 22 : 8, 9 ; 32 : 30 ; 44 : 22, 23. 17-19. The Promised Protection. The account of Jeremiah's call seems to have been interrupted by the introduction of the visions, for ver. 17 belongs logically after ver. 10 and not after ver. 16. The passage was perhapB originally in a much briefer form, for and speak unto them all that I command thee is repeated practically from ver. 7, while ver. 18, 19 are copied with slight variations from 15 : 20. In Jeremiah's statements the words may have run : 9b. "And Jehovah said unto me, behold, I put my words in thy mouth, . . 17. and do thou gird up thy loins, and arise, be not dismayed ; lest I dismay thee." Gird up thy loins, used literally of gathering up with a waist-belt the lower part of the long outer garment in prep aration for a journey, or other physical exer tion, Exod. 12 : 11 ; 2 Kings 4 : 29 ; 9 : 1, here refers to that readiness of mind that Jeremiah needs for his spiritual effort (see 1 Peter 1 : 13). He is to prepare himself for the conflict with his people and for the approaching crisis. For a successful issue, the prime requisite is bravery, and Jeremiah is commanded, be not dis mayed at their faces, etc., or, be not dis mayed at them, lest I dismay thee before them (B,. V.). Jeremiah was not a coward, he did not draw back from duty, but he was tender in spirit, shrinking and sensitive in disposi tion, timid to the last degree; and for such a one, neither the promise of success nor the dread of failure is a sufficient incentive to effort, but he needs just such a sharp reminder of his obligation as God gives to Jeremiah; he needs to know that God's interests are at stake, that he is God's fellow-laborer, and that in fall ing out of the ranks and thus condemning himself, he] brings upon himself the divine 44 JEREMIAH [Ch. II. 18 For, behold, I have made thee this day a de- fenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. 19 And they shall fight against thee ; but they shall not prevail against thee ; for I am with thee, saith the Lord, to deliver thee. 18 For behold, I make thee this day A fortified city, [and an iron pillar], ana a bronze wall, [against the whole land], To the kings of Judah, to the princes thereof, [To the priests thereof], and to the people of the land. 19 And they shall fight against thee ; But they shall not prevail over thee : For I am with thee to deliver thee, Says Jehovah.* CHAPTER II. 1 MOREOVER the word of the Lord came to me, saying, 2 Go and cry in the ears of Jerusalem, saying, Thus saith the Lord ; I remember thee, the kind ness of thy youth, the love of thine espousals. 1 AND the word of Jehovah came §». unto me, saying, ^S " 2 Go, and cry in the ears of Jeru- comequenoe! salem, saying, 626-621 a. o. Thus says Jehovah, I remember for thee the loyalty of thy youth, The love of thine espousals ; condemnation. The figures of ver. 18 , 19 , used to designate the invincibility of the prophet, for cible, because the work is so stupendous, are easily understood. "They set off," as Orelli says (p. 33), "the unyielding, unconquerable, firmness peculiar to Jeremiah as the divinely sent and equipped prophet, in strong contrast with the gentleness and tenderness of his dis position. As man he melts in tears and pines away in sympathy ; as the bearer of God's word he is firm and hard like pillar and wall, on which the storm of a nation's wrath breaks in vain." For brasen walls, read, a bronze wall with 15 : 20, and omit the phrases and an iron pillar, . . against the whole land, against, or, to, the priests thereof, with LXX. Enumerations similar to that in ver. 18 may be found at 2 : 26 ; 8:1; 32 : 32. Jeremiah labored in the reigns of five kings and among all classes of the people. In ver. 19, perhaps saith the Lobd should be omitted with LXX of 15 : 20. The assurance of the divine deliverance in the severe contest we have met already at ver. 8, and it is sufficient to remove the fear of failure and fall. Jeremiah heard in his soul the voice of Him who calls each of the sons of men to his ap pointed task. Would that every young min ister, and layman too, at the outset of his work, might have just such a clear notion of his weak ness, and as certain a conviction of divine sup port as Jeremiah had 1 Many a modern prophet might have avoided failure, had he realized the results of yielding to weakness, and had he apprehended the true source of power. Ch. 2. 1-37. The Base Ingratitude op the People in Departing from Jehovah and the Entail of Punishment. (De livered 626-621 B. C, dictated and published 604, 603 ; some annotations later. ) At first glance the book of Jeremiah seems like an au tobiography, but the briefest investigation will convince the reader that this prophet took no more pains than the others to record the history of his life, and such facts as are given are due to the anxiety of his secretary Baruch and other disciples to preserve the knowledge of his career, and the historical occasions of his addresses. This interest was manifested in a desultory way from the time Jeremiah had his first roll of sermons published in 604 B. o. (ef. °ns. 25, 86), and it led to a somewhat detailed and systematic history beginning from about the time of the last siege of Jerusalem in 587 B. c. The history of Jeremiah's earlier activity as a prophet is known only from the compend of dis courses delivered in this period, which was made in 604 B. c. (ef. ok. 36). This compend probably included the major part of Jer. 1 : 4 to 9 : 22 (see Introd.,\I. ). Doubtless many original discourses of the prophet were therein preserved only in the most abbreviated form, possibly are limited to a verse or two of our present copy. By the intro duction, however, of these summaries, be they longer or shorter, and of fragments of the earlier deliverances, Jeremiah produced a roll which may be separated without difficulty into a num ber of distinctly marked themes (2 : s to 4 : 2 ; 4:3 to 6 : so ; 7 : i to o : 22), and the several parts used in the development of these topics we may call sermons.1 The first of these is given in ch. 2. 1-3. Israel's Early Fidelity. The in troduction in ver. 1, 2 appears to belong to chs. 2 to 6. Baruch may possibly have given us this, in the shorter form of LXX, however (and he 1 Jacoby has paid especial attention to the analysis of Jer. 1 to 20, and shows how frequently '5, kt,for, has been used by the compiler of the early chapters to bind the fragments together. See e.g., 2 : lb 13, 20; 4 : 3, 13. In a number of cases we shall find it impossible to understand this particle in its strict sense.' Ch. II. J JEREMIAH 45 when thou wentest after me in the wilderness, in a land that was not sown. 3 Israel was holiness unto the Lord, and the first- fruits of his increase: all that devour him shall offend ; evil shall come upon them, saith the Lord. 4 Hear ye the word of the Lord, 0 house of Jacob, and all the families of the house of Israel : 5 Thus saith the Lord, What iniquity have your How thou didst follow me in the wilderness, In a land that was not sown. 3 Israel was holy to Jehovah, His firstfruits of the income : All that devoured him were to be held guilty ; Misfortune was to come upon them, Says Jehovah. 4 Hear ye the word of Jehovah, O house of Jacob, and all the families of the house of Israel : 5 Thus says Jehovah, What unrighteousness did your fathers find in me, said : Thus says Jehovah), for, unless Jerusalem be supposed to cover the suburban territory, much in chs. 2 to 4 was not probably delivered there at all. Cf. the expressions which introduce other sections of the book, 7 : 1 ; 11 : 1 ; 43 : 1, etc. I remember thee, rather, for thee, to thy credit, or, for thy advantage [Nen. 5 : 19] ), the kindness of thy youth, or, the loyalty of thy youth, a rare use of the Heb. word HQn, hisSdh, which usually means the loyal affection of God to men, 9 : 24 [Heb. 23] , or of men to their neighbors, but is here applied to the attitude of Israel toward God, as in Hosea 6 : 4. That Jeremiah means to be understood in this way is clear from his use of the words for thee, and of the parallel clause when thou wentest after me in the wilderness, better, how thou didst follow me in the wilderness. In the wilder ness Israel was the young bride of Jehovah. Here in the uncultivated land she was (com paratively) obedient to her lord. It is not neces sary to find a contradiction with the representa tion of other scriptures, such as Exod. 32 ; Deut. 9 : 7, 12, 16, 24 ; Ezek. 20 ; Ps. 78, 106. Doubt less the people were sinful enough before the conquest of Canaan, though, as compared with their selfish and immoral behavior during the later luxurious days of the Northern and South ern kingdoms (see the books of Amos, Hosea, Isaiah, and Micah), that early time would seem to be a period of conjugal fidelity, and would naturally be idealized. The figure of the mar riage between Jehovah and Israel is drawn from Hosea, and is applied with scathing condemna tion of Israel in the latter portion of our chapter. The regard of Jehovah for his people is described in ver. 3. Israel mas holiness unto the . Lord, the property devoted to him (Deut. 7:6), * chosen out of all the world for his own people in particular, the best fruits of the field of man kind (Duhm), and as such destined for his serv ice alone. For the dedication of the first fruits to Jehovah, see Exod. 23 : 19 ; Num. 18 : 12. All that devour him shall offend; evil shall come upon them, or, All that de voured him, were to be held guilty; misfortune was to come upon them. Just as the offerings to Jehovah were inviolate (Lev. 5 : 15, 16 ; 22 : 10, 14, 16), so Israel must not be appropriated by any other, and all that attempted to partake of him, i. e., to attack, rob, or ill-treat him, were to be blamed and punished for it. 4-9. The Fall. 4 introduces a section, ver. 5-13, in different poetic measure from the context on both sides, and having to do in a quite general way with Israel's violation of the covenant with God and worship of false deities. Much of the language too in 4-9 is similar to Deuteronomic representations of the people, and a part of it may possibly proceed from the same circle of writers that annotated 1 : 16. It should not be inferred that Jeremiah himself was not familiar with Deuteronomic thought, or may not have used the same expressions ; but any aggregation of Deuteronomic phrases to express substantially a single idea, that of false worship, seems out of harmony with the con cise and original style of which Jeremiah was capable, and is exactly what we have been led to expect from compilers of historical material. House of Jacob. Israel, Jacob, are terms applied to the Israelites as a whole, and Jacob is here parallel to Israel (of. Ps. 59 : 13 [Heb. 14]). The people are addressed as if they formed one company. Perhaps they are conceived of as reading the message, rather than as listening to its oral delivery (Duhm) ; or the general ex pression may refer to the portion of the Israel ites remaining in Canaan in Jeremiah's time, namely, to Judah. In 4 : 1 the name Israel is certainly applied to Judah (»ee also 5 : 20). 5. Jehovah proceeds to give the causes of the divine contention (ver. 9), and is represented as reasoning with the people as man to man, and as allowing that if he had been guilty of iniquity, or, unrighteousness, toward the an cestors of the present generation, there would be some excuse for their lack of allegiance. It is implied, of course, that there is no unright eousness, no crookedness, or wrong, in him (»ee 46 JEREMIAH [Ch. II. fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? 6 Neither said they, Where is the Lord that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof ; but when ye entered, ye defiled my land, and made mine heritage an abomination. 8 The priests said not, where is the Lord? and they that handle the law knew me not : the pastors also transgressed against me, and the prophets That they went far from me, And walked after vanity, and became vain? 6 And said not, Where is Jehovah Who brought us up out of the land of Egypt ; Who led us in the wilderness, In a land of steppes and of pits, In a land of drought and of deep darkness, In a land that none passes through, And where no man dwells ? 7 And I brought you into the fruitful country, To eat the produce thereof and the good things thereof ; But ye proceeded to defile my land, And to make my heritage an abomination. 8 The priests said not, Where is Jehovah ? And they 'that handle the law knew me not: The rulers also rebelled against me, Deut. 32 : 4). Tor a similar question, see Micah 6 : 3. That they are gone far from me (cf. e«*. 8:6). And have walked after van ity, and are become vain, or, And walked after vanity and became vain. Vanity ("<¦ Deut. 32: 21), an unstable, empty, unsubstantial, un profitable god, a mere breath. The contrast is with the living God. For this and other terms expressive of the insignificance of the false gods, see ver. 8, 11 ; 16 : 19 and the representations in 16 : 1-10 ; 1 Sam. 12 : 21 (cf. i Cor. 8:4). It is by an irrefragable law that those who follow these must become like them in essence and produce Similar fruits (or. 2 Kings 17 : 15 ; Rom. 1 : 21-32). And the converse is no less true, that by following God with that fidelity which he has manifested toward us we become like him. If we would be substantial, stable, living, godlike, we must fol low God, i. c, do as he says and as he does. Jesus Christ showed us that this may be done. 6. And said not, where is the Lord, i. e., they did not inquire for, seek him (of. 10 : 21 ; 29 : 13), remember that it was he that brought them, in spite of many privations and dangers in the wilderness, from Egypt to the land of promise (aee Amos 2 : 10 ; Micah 6:4; Deut. 8 : 2-5, 14-16 ; 32 : 10). It is unnecessary to dwell upon the separate terms descriptive of the barren and empty land of the wanderings, save to define wilderness as uncultivated pastures (p»- 65 12 [Heb. 13] ) , to suggest for deserts Driver's rendering, steppes, the bare, sandy, and gravelly bot tom of depressed regions (see H. B. D., art. Plain) , and to express a preference for "deep darkness" over shadow of death, the latter dependent upon vowels of M. T. which are probably incorrect (niD^X, salmdlh, is made to read ni.DvS, salmdwUh). The term is doubtless used with reference to the perplexity and anxiety which settled down like the darkness upon the wandering people. In the last part of the verse the writer purposely leaves out of account the shepherd tribes, but the rhetorical nature of his statement is evident. In 7 the reminder of God's care of the people and of their base ingratitude is continued. And I brought you into a plentiful country, or, into the land of Carmel, or, into the fruitful country ," i. e., into the fertile land of Canaan, emphasized in so many ways as a veritable garden of the world (see Deut. 6 : 10, 11 ; 8 : 7-9 ; 11 : 9-12 ; 28 : 11). Goodness is good things (5 : 25 ; 31 : 12). But when ye entered, ye defiled my land, and made my heritage an abomination, rather, But ye proceeded to defile (the verb entered is used as the verb walk, go, is in 2 Kings 3:7; Job 1 : 4) my land, and to make my heritage an abomination. Pales tine, or the land of Canaan, is Jehovah's land, his inheritance, as in 16 : 18 ; 1 Sam. 26 : 19. The practice of rites objectionable to him brings defilement to the land (Deut. 21 : 23), makes it an abomination (of. Deut. 7 : 25, 26). In particu lar, the leading classes were guilty of idolatry, ver. 8. The priests who handle the law, and so are concerned with the precepts of the written code, and with oral instruction, and should teach the people the requirements of Jehovah (Deut. 33 : io), knew me not, had no regard for Jehovah, no real acquaintance with him. These priests handled the law (of- 6 : 19 ; 8 : 8 ; is : 18) for other things than to conserve the honor of Jehovah. Hosea is full of the same idea. See Hosea 4 : 6 and other passages, and the exposition of G. A. Smith, Twelve Prophets, Vol. I., pp. 318-332. The old-fashioned term, acquaintance with God, is based upon biblical representations, and suggests a kind of com panionship that should be cultivated more in our day. Possibly the question with which the verse opens was copied by a scribe from ver. 6. The pastors also transgressed against me, or, The rulers also rebelled against me (cf. 2 Kings 1 : 1). The word translated pastors Ch. II.] JEREMIAH 47 prophesied by Baal, and walked after things that do not profit. 9 Wherefore I will yet plead with you, saith the Lord, and with your children's children will I plead. 10 For pass over the isles of Chittim, and see ; and send unto Kedar, and consider diligently, and see if there be such a thing. 11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. And the prophets prophesied by Baal, And walked after things that do not profit. 9 Therefore I will still contend with you [says Jehovah] , And with your sons' sons will I contend. 10 For pass over to the coast lands of the Kitians. and see ; And send unto Kedar, And consider diligently, and see, If there has been such a thing. 11 Has a nation changed (its) gods? And they are not God : But my people have changed their glory For that which does not profit. 12 The heavens are astounded at this, And they shudder mightily, says Jehovah. means shepherds, and in Jeremiah is applied to the king and ruling officials (see s : 15 ; 22 : 22 ; 13 : 1, 2). And the prophets prophesied by Baal (of. 23: 13). Baal means lord, and is ap plied to any deity, even to Jehovah himself (Hosea 2 : 16) ; in Jeremiah it is a collective term, is used always as a designation for false gods, and as such refers to Molech (originally Melech, see H. B. D.) in 19 : 5 ; 32 : 35, and to the host of heaven in 32 : 29 ; cf. 19 : 13. The plural is used in 2 : 23 ; 9 : 14 [Heb. 13]. The prophetic class, set especially for the delivery of Jehovah's messages, and doubtless carefully instructed in the schools, represented these false divinities in their deliverances and walked after then*, thereby becoming unreliable guides without any true message. See above, ver. 5, and for Jere miah's opinion of the priests and prophets of his time see 14 : 14; 23 : 9-40; chs. 27-29, as contrasted with that of some of his opponents, 18 : 18. Dean Stanley intimates that the priests and prophets at this time had reached the low est point of degradation and corruption, and that Jeremiah was compelled to draw down upon himself that peculiar sort of hatred that is heaped upon a man who ventures to antag onize his own orders. See Jewish Church, Vol. II., pp. 571, 572 (New York, 1871). 9. Jeho vah will yet plead, or contend, with the people to the third generation. Such gross de parture from Jehovah, and disobedience to his will, can be expiated only by long-continued punishments. 10-13. The Incomprehensible Apos tasy. For pass over (M to) the isles of Chittim, or, For pass over to the coast lands of the Kitians. The Kitians inhabited the island of Cyprus (of- Jo>., Antiq. i. vi. i.), but the term is applied here (•>>* often, e. g., Ezek. 27 : 6 ; Dan. 11 : 30 ; 1 Mace. 1:1; 8 : 5) to the inhabitants of other maritime countries in the eastern part of the Mediterranean (cf. the use of" isles " in isa. 20 ; 6 : 66 : 19 ; Eiek. 26 : 18) , and it represents in Jeremiah's thought the entire Western world. Travel in imagination as far west as you will, and send unto Kedar, the home of a pastoral people in the Syrian desert east of Palestine (49 : 28 ; isa. 21 : 16, 17 ; 42 : n ; 60 : 7 ; Ezek. 27 : 21) — here repre sentative of the countries on the east of the speaker — and make a close inspection of re ligious conditions, and (it is implied) you will find no such declension as is apparent at home, for, 11, it is further implied, no nation of the earth has changed its gods, which are yet no gods, or, and they are not God. The words form what is called a circumstantial clause, grammatically a subordinate statement intended to add the important fact that, though the na tions clung tenaciously to their divinities and their worship, as expressive of their religious needs, and of the highest of which their re ligious natures were capable, these divinities could not be classed with Israel's God. This adds to the pathos of the next statement. But my people, my own chosen and redeemed people, have changed their glory, have ex changed Jehovah (?•• i«6 : 20), in relation to whom alone they have preeminence as a nation (of. 4 : 2), for that which is useless. See above ver. 5, 8. No wonder that the heavens should now be personified, if ever, and made to feel amazement and trepidation at this ungrateful and senseless behavior. 12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate. It is probable that, with LXX, we should read the first two verbs as perfects, rather than imperatives, and that the Heb. Win, hdr'bhu, be ye desolate, is the mistake of a scribe for 713*171, harbe, much (Cornill). The whole verse would then read The heavens are astounded at this, and they shudder mightily, says Jehovah. The heavens are frequently conceived of as following the for tunes of God's people, or as manifesting human 48 JEREMIAH [Ch. II. 13 For my people have committed two evils ; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. 14 Is Israel a servant? is he a homeborn slave t why is he spoiled ? 15 The young lions roared upon him, and yelled, and they made his land waste : his cities are burned without inhabitant. 16 Also the children of Noph and Tahapanes have broken the crown of thy head. 17 Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way ? 13 For my people have committed two evils ; They nave forsaken me, the fountain of run ning water, And hewed them out [cisterns] broken cisterns, That can hold no water. 14 Is Israel a servant? Is he a homeborn (slave) ? Why has he become a prey, 15 (Why are) his cities burned up t The young lions roared upon him, They yelled : And they made his land a fright, * Without inhabitant. 16 The sons also of Noph and Tahpanhes Shall break the crown of thy nead. 17 Has not occasioned this to thee Thy desertion from Jehovah thy God, [When he led thee by the way] ? emotions over them. (See e. K., Deut. 32 : 1 ; Ps. 50 : 4; Isa. 1:2; 24:23; 49 : 13. ) 13. For my people — consider that it is Jehovah's chosen people (4 : 22 ; Hosea 4 : 12 ; Isa. 1 : 3) — have Committed two evils, the evil of apostasy from its two points of view. They have forsaken me, the fountain of living, running, waters (17 : 13), i. e., of life (?"• 36 : 9 [Heb. 10] ), Him that possesses life and power, and has imparted them during the period of Israel's history, and hewed them out cisterns (Deut. e ¦ n), broken cisterns (possibly one of the words translated cisterns should be omitted with LXX ) , mere reservoirs of rain water, and leaking badly at that, permitting no nourishment then for Israel's life. What a price to pay for the glamour of foreign religious practice ! 14-20. CHASTISEMENTS PAST AND PRES ENT. As contrasted with the early inviolabil ity of Israel (?er. s), which had been lost, be cause Israel is an apostate (»er. 4-9), the people is treated like a person sold into slavery. The former servant of Egypt (Deut. 6 : 16) has become a servant again, this time to Assyria (»er. 16), a home-born slave, a slave born of a slave, and probably not entitled, at least according to the earlier legislation, to the privilege of re lease (see Exod. 21 : 2-6; Deut. 15 : 12-18). This is the reason why the first-born son of Jehovah (Exod. 4 : 22; Hosea 11 : 1) is spoiled, has become a prey and why his cities are burned up. It is probable that the latter clause, now found near the close of ver. 15, belongs at the end of ver. 14; in every way it fits the connection here, and it is needed to complete the stanza, while it introduces a strange idea and overloads the stanza in ver. 15. The cities are Judean cities, as is clear from the succeeding verses, and the prophet is not here contemplating the unhappy history of the Northern kingdom. Possibly for burned up we should render laid waste (of. 4 : 7). The use of the interrogative, n, h", followed by the alternative DK, '1m, or, and yy\1i, mttddu(a)', why, is characteristic of Jeremiah's addresses (see 2 : si ; 8 : 4, 6, 19, 22, etc.). 15. Under the figure of young lions, the depredations and devastation of the Assyr ians (i»a. 5 29) are indicated. These have al ready taken place, as is indicated by A. V. A. V. is probably right also in rendering the verb of ver. 16 by break; wrong, however, in mak ing it in the past tense. It is in the imperfect, here refers to the future, and the prediction was fulfilled at the battle of Megiddo in 608 B. c. This same verb has given much difficulty to commentators, but the rendering here supposed to be best is adopted by Hitzig and preferred by Duhm, though it is dependent upon an Aramaic, and therefore unusual sense of the word. The corresponding Hebrew verb is applied to the oppressive acts of the conqueror over a van quished people (Deut. 28 : 33) , and our verse prob ably refers to the violent and arbitrary conduct of Egypt not long after this time. For Egypt is meant by the terms Noph and Tahapanes, Tahpanhes, two places of its northern part, Memphis, the principal city, and Daphne, the modern Tell Defneh, on the northeast bor der. For these places see also 43 : 7-9 ; 44 : 1 ; 46 : 14. In Hosea 9 : 6 Memphis is written Moph. Both names are abbreviations of the Egyptian name Manuphi. In ver. 17 the final letter of the word this was incorrectly repeated before the verb procured, rendering that verb second person imperfect instead of third perfect. Furthermore, the clause when he led thee by the way, which represents imperfectly three words of the Hebrew not found in LXX, is probably a scribal variation of the first few words of the next verse (Duhm), and the trans lation should be, Bas not occasioned this to thee, Thy desertion from Jehovah thy Godt Ch. II.] JEREMIAH 49 18 And now what hast thou to do in the way of Egypt, to drink the waters of Sihor ? or what hast thou to do in the way of Assyria, to drink the waters of the river? 19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee : know there fore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. 20 For of old time I have broken thy yoke, and burst thy bands ; and thou saidst, I will not trans gress ; when upon every high hill and under every green tree thou wanderest, playing the harlot. 18 And now what hast thou to do with the way to Egypt, To drink the waters of the Shihor? Or what hast thou to do with the way to Assyria, To drink the waters of the river? 19 Thine own misfortune shall chastise thee, And thy revoltings shall reprove thee : Know therefore and see that it is an evil thing and a bitter, That thou hast forsaken Jehovah thy God, And that no fear of me came upon thee, Says the Lord Jehovah of hosts. 20 For ever since long ago thou hast broken thy yoke, And burst thy thongs ; And thou sayest, I will not serve (tbee) ; But upon every high hill And under every leafy tree Thou dost bow thyself, playing the harlot. 18. The Sihor, Shihor, is the river Nile, or a part of it (>ee isa. 23 : 3). Probably it is the easternmost, or Pelusiac, arm of the Nile, in cluding perhaps the Borus Canal at the side of it, which Brugsch identifies with Shihor, ac cording to later lists. The river is the Eu phrates (Qen. SI : 21 ; Exod. 23 : 31 ; Isa. 7 : 20 ; 8:7). Drinking water from these border rivers stands for receiving refreshment, aid, from the two countries just beyond them, the great Egyptian and Assyrian empires, and it involves, of course, some degree of subjection to these powers. This idea would be familiar to Jeremiah's hearers, for for more than a century at least hopes of assist ance from the Western or the Eastern monarch had been cherished, and Egyptian and Assyrian parties had alternately led the people to an alli ance with one or the other of them, and the un fortunate results of such alliances had been pointed OUt by the prophets (see Hosea 7 : 11, 12 ; 8 : 8-10 ; 12 : 1 ; Isa. 30 ; cf. Isa. 7 : 20 ; 8 : 6-8 ; 2 Kings 15 : 19 ; 16 : 7; 17 : 4). This course of the politicians of Israel was one of the elements that led to the disintegration of the State and to foreign con trol. 19. You cannot help yourselves in this short-sighted way, Jeremiah would say, Thine own wickedness, better, misfortune, since it is evident from the context that disaster is to open the eyes of the blind Judeans, shall correct, or, chastise thee, and thy back slidings, and thy revoltings, i. «., the fruit of thy revoltings (see notes on 6 : 19) here equiva lent to misfortune, shall reprove thee. The consequences of the Judean apostasy cannot be stayed by any outward force, and they will be bitter, because the apostasy itself is aggra vated (ver. 20-35). Saith the Lord God of hosts. The word Lord may be an early read er's annotation of God which, in the Hebrew, is the divine name Jehovah ( Yahwe). Jehovah of hosts is found often in the prophetical litera ture, chiefly in Amos, Isaiah, Jeremiah, Hag- D gai, Zechariah, and Malachi, sometimes in the fuller form, Jehovah God of hosts, or occasion ally the Lord Jehovah God of hosts. Isaiah originated also the term Boly, or Sublime one of Israel (Isa. 1 : 4 ; 6:3; cf. Jer. 50 : 29 ; 51 : 5), and the words God of Israel are sometimes found with the title (35 : 17). The title probably signifies that Jehovah is God of all the forces in the universe (of. Gen. 2 : 1 ; isa. 6:3). The word host was undoubtedly first applied to the army of Israel (see Josh. 5 : 14 ; 1 Sam. 17 : 45 ; 2 Sam. 8 : 16), and was then carried over to celestial beings (Sen. 32 : 1, 2 [Heb. 2, 3] ; 1 Kings 22 : 19), and to the heavenly bodies (Jer. 8:2). In the discussion of subse quent passages it will be evident that scribes have sometimes substituted longer forms of the title for shorter. 20 gives the reason for the people's misfortunes and arraigns them for their wickedness. For of old time I have broken thy yoke, and burst thy bands, or, For ever since long ago (of. 1 Sam. 27 : 8 ; i«a. 46 : 9), thou hast broken, etc. The verbs are in second person feminine, in a form the same as that found in ver. 33 ; 3 : 4, etc., and were so understood by LXX and Vul. Bands, or, thongs, were used to fasten the vertical bars of the yoke under the neck of the oxen and the yoke to the pole of the plow. The yoke broken by the Israelites is the yoke of service to Jehovah (6:5; Hosea 4 : 16) . And thou saidst, I will not transgress, or, / will not serve thee. The verb serve is the one here found in Hebrew text ; it is supported by LXX, Vul., and Syr., and is exactly suited to the con nection. The verb transgress is much like the other in appearance, but no change of text is needed. When upon every high hill and under every green tree thou wanderest, playing the harlot, or, But upon every high hill, and under every leafy tree, thou dost bow thyself, playing the harlot. Here the prophet contemplates Israel again as the wife 50 JEREMIAH [Ch. II. 21 Yet I had planted thee a noble vine, wholly a right seed : how then art thou turned into the de generate plant of a strange vine unto me ? 22 For though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me, saith the Lord God. 23 How canst thou say, I am not polluted, I have not gone after Baalim ? see thy way in the valley, know what thou hast done : thou art a swift drome dary traversing her ways ; 24 A wild ass used to the wilderness, that snuff eth up the wind at her pleasure ; in her occasion who can turn her away ? all they that seek her will not weary themselves; in her month they shall find her. 25 Withhold thy foot from being unshod, and thy 21 Yet I had planted thee a choice vine, Wholly a right seed : How then art thou turned to corruption To a degenerate plant ! 22 For though thou wash thee with soda, And take thee much lye, Yet thine iniquity is stained before me, Says the Lord Jehovah. 23 How canst thou say, I am not defiled, I have not gone after the Baals? See thy way in the valley, Know what thou hast done. A swift young she-camel Running hither and thither— 24 A cow accustomed to the wilderness Through her desire — Snuffs up wind on account of her ardor, Who can turn her away ? None that seek her need weary themselves ; In her month they may find her. 25 Withhold thy foot from being unshod, And thy throat from thirst : of Jehovah and as introducing various foreign religious customs and thereby violating the marriage (see Hosea 2 : 2-13, and cf. Jer. 3 : 6, IS ; IS : 27). Since these were frequently connected with gross immoralities, it is probable that fornica tion was actually practised by the Hebrews at their places of worship, and is included in the reference here. The religion of Jehovah was moral, not merely ceremonial, and Jehovah wishes his worshipers to be morally clean. Heights were especially prized by the people for places of worship, and so were leafy trees, trees with shade (Hosea 4 : is). For the expressions in our verse, see Deut. 12 : 2 ; 1 Kings 14 : 23 ; 2 Kings 16 : 4. 21-25. The Gross Defilement. The figure of 21 is plain enough. For into the degen erate plant of a strange vine unto me, read, to corruption, to a degenerate plant. The omission of one vowel-letter and the transfer of an H from the beginning of a word to the end of the preceding (making n*"liD7, l's6riyya, for ri '"IID ,7, li surd ha, with derivation of the noun from an Aramaic verb) both in harmony with the earliest text, afford this improvement on A. V., the rendering of which no one can ob tain legitimately from the Hebrew. 22. For nitre, read soda, strictly natron, or carbonate of soda; for sope, lye, and for marked, stained. The stain of such guilt cannot be removed. 23. Either the prophet makes the people say that by adopting the religious rites of the Baals (of. ver. 8) they have not really left Jehovah and followed the false gods, or else we must suppose them to allow that they have followed the Baals, but that they are not really defiled by their worship, so that they are fitted to serve Jehovah. Since they seem to allow the same in ver. 25, it is perhaps best, with Duhm, to suppose that the words I have not gone are an addition to the original text. To prove the defilement, Jeremiah merely refers to certain (to his hearers) well-known abominations in the valley. We know about the child offerings in the valley of Hinnom, or of the son of Hinnom (7 : si ; 19 : 2, 6) , but in other valleys also similar cruelties were practised (isa. 57 : 6, 6) and the people would be at once reminded of these and of we knew not what lustful and barbarous rites. The last part of 23 and 24 should be translated as in the present writer's version : " A swift young she-camel Running hither and thither — A cow accustomed to the wilderness Through her desire — Snuffs up wind on account of her ardor, Who can turn her away ? None that seek her need weary themselves ; In her month they may find her." The changes introduced into the text in order to secure a consistent meaning are as follows : ForJOS, pirS', wild ass, TV\B, para, cow, i.e., substitute final H for final K, the two being kindred letters and often interchanged in M, T., e. g., 3 : 22; for FlfJiKB, ta,anathah, her occa sion, read nj^J^D, me'dwwathdh, on account of her ardor, both with Duhm : Then the meaning is clear: the gentle domestic female animals, when permitted to roam at large, acquire the disposition of wild creatures, and in the time of heat are scarcely distinguishable from them. The owner can no longer determine the condi tions of mating, but the beasts are at the service of any males that approach them. The appli cation is made in 25, where Israel is shown to Ch. II.] JEREMIAH 51 throat from thirst: but thou saidst, There is no hope : no ; for I have loved strangers, and after them will I go. 26 As the thief is ashamed when he is found, so is the house of Israel ashamed ; they, their kings, their princes, and their priests, and their prophets, 27 Saying to a stock, Thou art my father ; and to a stone, Thou hast brought me forth : for they have turned their back unto me, and not their face : but in the time of their trouble they will say, Arise, and Sii VG US 28 But where are thy gods that thou hast made thee ? let them arise, if they can save thee in the time of thy trouble : for according to the number of thy cities are thy gods, O Judah. 29 Wherefore will ye plead with me ? ye all have transgressed against me, saith the Lord. 30 In vain have I smitten your children ; they received no correction : your own sword hath de voured your prophets, like a destroying lion. 31 O generation, see ye the word of the Lord. Have I been a wilderness unto Israel? a land of But thou saidst : It is useless ; no ; For I love alien (gods), And after them must I go. 26 As the thief is put to shame when he is discovered, So shall the house of Israel be put to shame ; They, their kings, their princes, And their priests, and their prophets ; 27 Who say to a tree, Thou art my father ; And to a stone, Thou hast brought me forth : For they have turned (their) back unto me, And not (their) face : But in the time of their misfortune they say, Arise, and save us. 28 But where are thy gods That thou hast made thee ? Let them arise, if they can save thee In the time of thy misfortune. For according to the number of thy cities Are thy gods, O Judah. 29 Wherefore do ye complain unto me ? Ye all (have done wickedly ; And ye all) have rebelled against me, Says Jehovah. 30 In vain did I smite your sons ; They received no correction : The sword devoured your prophets, Like a destroying lion. 31 O generation, yourselves, mark the word of Jehovah : be wild with desire for false worship, and is represented as rejecting the dissuasions of Je hovah. For But thou saidst, There is no hope : no ; for I have loved strangers, and after them will I go, we should render, but thou saidst : It is useless (to say anything about it); no; For I love alien gods (Deut.S2:i6), And after them must I go. 26-28. The Consequences of Deter mined Idolatry. The reference in 26 is to the confusion, or misfortune, to come upon Israel, i. e., Judah, the present house of Is rael, not to any moral sense of shame, and the verb, if genuine, must be understood as a pro phetic perfect. For the enumeration of classes see 1 : 18. It gives the stanza extra length and a prosaic color, and may be post- J eremian. 27. Saying to a stock, or, who say to a tree. For they will say, translate, they say. In Canaan, in early times, as in other lands, many trees and stones appear to have been used as symbols of deities, and were connected with their worship. If a family, or the people of a town, adopted the worship of a male god, the stone or tree might be called father ; if a female, then mother; and this, with other practices of a lower, polytheistic, sort appears to have been maintained in the vicinity of Jeremiah's home, side by side with Jehovah worship, as late as the time of the prophet. When misfortune came, these Israelites would perceive their own help lessness, and the failure of their false religion to serve them, and they would turn as usual to their own true God. Jehovah is not pleased with such a course and, 28, he prefers that the foreign gods (ver. 25) should rise and help their worshipers. The ironical character of the verse is plain. The last clause is a quotation from 11 : 13 placed here by a compiler. The editors of the LXX quoted the whole of 11 : 13. 29 - 32. The Strange Thanklessness of Israel. Two words should be added to ver. 29 on the authority of LXX. They are DdSoi DjRJJEh, r'sha'tim Wkhull'khim, and we should render, Wherefore do ye complain unto me? Ye all (have done wickedly ; And ye all) have rebelled against me, says Jehovah. What the ostensible ground of complaint was we are not informed, but it is easy to suppose a con nection with defeats in war similar to those suggested already in ver. 15. Nor can the judg ments spoken of in ver. 30 be given an histor ical setting. Some tumult is alluded to, in which many Israelites and Israelitish prophets had been put to death. We should omit your own before sword with LXX. The children are the sons of Israel so frequently standing for Israelites in the O. T. Cf. also the use in Matt. 12 : 27. Whenever the judgment was ex ecuted the people did not receive the lesson. 31 opens with a solemn call to perceive the jus tice of God's word of condemnation, followed 52 JEREMIAH [Ch. II. darkness ? wherefore say my people, We are lords ; we will come no more unto thee? 32 Can a maid forget her ornaments, or a bride her attire ? yet my people have forgotten me days without number. 33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 34 Also in thy skirts is found the blood of the souls of the poor innocents : I have not found it by secret search, but upon all these. Have I been a wilderness to Israel ? Or a land of darkness ? Wherefore say my people, We are set free ; We will come no more unto thee. 32 Can a maid forget her ornaments, A bride her sash ? Yet my people have forgotten me Days without number. 33 How well takest thou thy way To seek love ! Therefore also to evil deeds Hast thou accustomed thy conduct. 34 Also in thy skirts is found The blood of [poor] innocent persons ; I have not found it upon house-breakers (only), But upon all these. by another threefold question of Jeremiah (see ver. 14). Darkness should be read in Heb. n 72X0, ma'aphela. Wherefore say my peo ple, We are lords, or, We are set free, from service to Jehovah, since there has been no reason for dissatisfaction, or revolt, in connec tion with the way of service which has been clear, and bright, and blessed («f. ver. 6 ana Deut. so : 11-14). A maiden, ver. 32, does not forget her ornaments, nor a bride her attire, her sash (i»a. s : 20 R. v.). Yet my people have forgotten me (their glory, ver. 11) for days too many to count. 33-37. The Present Sin and the Com ing Shame. Why trimmest thou thy way to seek love f or, Bow well takest thou thy way to seek love t What a straight and well-directed path thou hast chosen to leave thy divine con sort and company with other lords I See espe cially ver. 17, 19, 20, 23, 25, 27. Therefore hast thou also taught the wicked ones thy ways, Therefore also to evil deeds hast thou accustomed thy conduct. The natural result of bad thoughts is bad deeds, and these, if not al ready alluded to, are well known to Jeremiah's hearers, as is indicated possibly by the article prefixed to evil deeds. Evil springs up in the heart, is first moral, then appears in social life. An example of Israel's unjust and cruel be havior is then given in 34, where, for the souls of the poor innocents we should render innocent persons (the word poor is not found in LXX), and for by secret search, upon housebreakers (only), lit., in digging in, or, in breaking in (Exod. 22 : 2 [Heb. 1] ). The con crete housebreakers may be understood for the abstract and this suits better the personal refer ence in the first clause. It would not be profit able to give the history of discussion of this dif ficult verse. The principal questions for decision are the following : ( 1 ) Should the second verb be rendered thou hast found, or, I have found. and does the object pronoun refer to the inno cent persons or to the blood f The present writer chooses the second alternative in each case ; in the second, because it would seem to him super fluous for a speaker to say that innocent persons were not discovered as burglars; and if the pro noun refers to the blood, it is unnatural for the shedders of it to be referred to as the dis coverers of it ; (2) is the clause but upon all these to be connected with ver. 34 or ver. 35; is but a correct translation here of the Hebrew ki ; and what is meant by these t From the point of view of poetic measure the words are not needed in ver. 35, and they are just enough to make a fourth line in ver. 34 ; moreover, no connection of the words with 35 yet suggested is grammatically satisfactory. As a part of the stanza in 34, ki can and must mean but, as so frequently after a negative. How, then, are we to explain these f Shall we understand upon all these to mean upon all these garments, these men, or because of all these idolatrous practices f Not upon these garments, for this would make a very tame repetition of the first clause ; nor because, etc., with reference to the rites and abominations hinted at in preceding verses, and which led the Israelites to corrupt social life, for the refer ence would be too remote and obscure ; but upon all these men, these guilty ones before me, or whom we have in mind. It is as if the prophet had said : Upon all these that you know as well as I do, sufficient in number and importance to stand for the whole people and bring down punishment upon them. In the people's skirts therefore the drops of blood (LXX) were mani fest, i. e., the people were responsible for the crimes. The blood of the innocent was upon the skirts of the people because Jehovah had discovered the bloodguiltiness, not of isolated burglars, but of a large number of representa tive men. This interpretation is substantially that of Duhm, who is of the opinion that the Ch. III.] JEREMIAH 53 35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, 1 will plead with thee, because thou sayest, I have not sinned. 36 Why gaddest thou about so much to change thy way ? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. 37 Yea, thou shalt go forth from him, and thine hands upon thine head : for the Lord hath rejected thy confidences, and thou shalt not prosper in them. 35 But thou sayest, I am free ; Surely his anger is turned away from me : Behold I will enter into judgment with thee, If thou sayest, I have not sinned. 36 How exceedingly light dost thou make of it To change thy ways ! Thou shalt be put to shame by Egypt also, As thou wast put to shame by Assyria. 37 From thence also shalt thou go forth, With thy hands upon thy head : For Jehovah has rejected thy confidences, And thou shalt not prosper in them. CHAPTER III. 1 THEY say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again ? shall not that land be greatly polluted ? but thou hast played the harlot with many lovers ; yet return again to me, saith the Lord. Pair Words and Foul Deeds, 626-621 a. c. 1 IT is1 said If a man put away his wife, And she go from him, And become another man's, Can there be a return unto him again ? Will not be greatly polluted A land like that? But thou hast played the harlot with many lovers, And canst thou return unto me ? says Jehovah. innocent people were sacrificed to the Baals in the valley (ver. 23), a reference which he finds in ver. 35, the innocent persons being slaves and children offered in sacrifice to Jehovah to appease his wrath (of. Mean 6:7). In the transla tion omit the first because since hi is here pleonastic after a verb of saying; for shall turn, render, is turned; for I will plead, render, / will enter into judgment ; and for the second because, render, if, on the suggestion of LXX. When Jehovah enters into an argu ment or court plea with another punishment is contemplated. See 25 : 31 and cf. the use of the corresponding noun judgments in 1 : 16. 36. Bender the verse Bow exceedingly light dost thou make of it To change thy ways ! Thou shalt be put to shame by Egypt also, As thou wast put to shame by Assyria, i. e., for tezHi, incorrectly taken by most translators from /IK, read tdzelli, from SSj, with LXX and Syr. Eead ways also with LXX. We do not know just what is the past disappointment here mentioned; we do know that Ahaz sought Assyrian help, and that many disasters had followed that policy. We know also that some politicians had recently planned to seek an alliance with Egypt and that Jeremiah regarded their hopes as vain (ver. w, is). 37. Egypt will prove just as disap pointing and unreliable as Assyria did, and with the hands upon the head, i. e., in despair (a Sam. 13 : 19), Israel would have to go out from its presence. To Jehovah foreign alliances con stituted a departure from the true God (see Hosea i ¦. 13 ; isa. 31 : 1). Since he was the King of the nation, the determination of political as well as moral relations belonged to him. 1 Adopted on the Ch. 3. 1-5. Judah's Superficial Esti mate of her Guilt. (Delivered 626-621 B. c, dictated and published 604, 603.) 1. In the Hebrew the new topic opens with the word say ing, and a number of expositors have accepted the suggestion that the phrase And the word of Jehovah came unto me (cf. l : n ; i ¦. l) has been accidentally omitted before it. The absence of an introduction from LXX, and the general agree ment of the section with the theme of ch. 2, do not favor this increase in M. T., in which already there is a superfluity of this class of words. In place of TDJO U'mor, saying, Vul. reads vulgo dicitur, corresponding to TDK', yeamer, it is said, and this word would relieve us of all diffi culty, might easily be confused by a scribe with the other, and is difficult to explain as an inven tion of the translator. There is a continuation in the development of the theme of the unfaithful wife of Jehovah. After such gross defilement, the question is whether Jehovah can take her back to himself, or leaving the figure, whether it is possible to save the nation from destruction. To make the point clear, the prophet cites the practice of the time, found codified not long after this in Deut. 24 : 1-4, which discouraged the return to a man of his divorced wife after her union with another man. This, like other abominations, had the effect of defiling the land (Deut. 24 : 4), Jehovah's land (2 : 1: Hosea 9:3; of. Hosea 8:1; 9 : 15). The offense of Israel is an ag gravated one. She left her husband of her own accord and consorted with many lovers. Can such offenses be passed by? Can the wife be restored to her home? For shall he return unto her again read with LXX, Can there be authority of the Vul. 54 JEREMIAH [Ch. III. 2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wil derness ; and thou hast polluted the land with thy whoredoms and with thy wickedness. 3 Therefore the showers have been withholden, and there hath been no latter rain ; and thou hadst a whore's forehead, thou refusedst to be ashamed. 4 Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? 5 Will he reserve his anger for ever? will he keep it to the end ? Behold, thou hast spoken and done evil things as thou couldest. 2 Lift up thine eyes unto the bare heights, and see ; Where hast thou not been violated ? By the ways hast thou sat for them, As an Arab in the wilderness ; And thou hast polluted the land with thy whoredoms And with thy misdeeds. 3 And the showers have been withholden, And there has been no spring rain ; Yet thou hadst a whore's forehead, Thou ref usedst to be ashamed. 4 Dost thou not now call to me, My father, The friend of my youth art thou? 5 Will anger be retained for ever? Or will it be kept to the end? Behold, (thus) thou hast spoken, But thou hast done evil things, and hast had thy way. a return unto him again (see ver. 2b), and for yet return again to me, render, And canst thou return unto me f In the first instance there is, of course, a reference to the wife's return to the house of her lord, not the reverse, and, in the second, both the parallelism with the illustra tion, and the progress of the thought in the following verses forbid the supposed exhortation of A. V. 2. Israel's conjugal infidelities are more closely defined. They were at the high places, or, bare places, probably bare places of the mountains, i. e., bare heights, in contrast with the prevailing woods and pasturage of the hills (of. Isa. 13 : 2, K. V., and Micah 3 : 12). By the ways, or approaches thereto, she sat and awaited her lovers (Gen. 38 : 14) as an Arab robber in un frequented places lurks for travelers. All this is in amplification of previous complaints of the prophet (see 2 : 7, 20, 23-25, 33), and expresses the mad eagerness with which the people adopted foreign modes of worship and the accompany ing immoralities. For where thou hast not been lien with, render, where hast thou not been violated f The whoredom s, or, whoredom, is the same as the departure from God and adop tion of false religion so frequently referred to in ch. 2, and the wickedness, or, misdeeds (with LXX), are the same unjust and cruel acts which are the natural consequence of false worship. 3. Apparently Jeremiah refers to some spring season (the spring rain came in March and April) not long before this time when the maturing crops had suffered, owing to a dispensation of Jeho vah in wrath against his revolting people (of. i Kings 17 : i). The word showers, drops of rain (14 : 22 ; Deut. 32 : 2), is the general term here, and the latter rain is the technical term, meaning the spring rain (see 5:24). Doubtless the prophet had in mind the previous history of the Hebrews, and felt that an allusion to this form of punish ment would be likely to prove effective. It should be said that LXX has a reading quite different and with that as a starting-point, Duhm, with reference to Deut. 7 : 16, has con ceived a text which may be translated, And from thy many friends came a snare to thee. It cannot be denied that LXX reading affords a strong witness against M. T. The last part of the verse refers to the bold face the faithless one has put upon her conduct. Indeed, ver. 4, she tries coaxing and flattery. Wilt thou not from this time cry unto me, she says, or, Dost thou not (even) now call unto me, the Hebrew min, from, being used, as in Gen. 12 : 8, in the sense of on or at, and she uses first one loving name, my father (2 : 27), and then an other, friend of my youth, my old friend, my companion, or lover, as in 13 : 21, R. V. And again, ver. 5, she goes on, Will he reserve, or, retain, his anger forever, etc. It is better to render the verbs as passives with LXX. For the active form see ver. 12. These fair words Israel has spoken, and done evil things as thou couldest, better, But thou hast done evil things, and hast had thy way, the implica tion being that there is no more to be said, and that final dismission and destruction are in evitable. Happily Israel's God is not yet with out resource, and a way may be provided for a return to the divine favor (see ver. 12b, 13 ; 4 : 1) but of that there is not a single word here, rather is the rejection complete. These five verses form a model one-minute sermon upon the inexcusable evil of Judah, with sharp con trast of her words with her deeds. Could ever prophet present in stronger terms the divine contempt of lip-service ? In the divine scales talk is never allowed a grain of overweight. 3 : 6 to 4 : 2. The Lesser Degree of Israel's Guilt and the Promised Return of the Penitent People to Jehovah's Favor. (Delivered 626-621 B. c, published 604, 603; annotated as late as 516.) This, in general, is a discourse to Judah, delivered for Ch. III.] JEREMIAH 55 6 The Lord said also unto me in the days of Josiah the king, Hast thou seen that which back sliding Israel hath done ? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce ; yet her treacherous sister Judah feared not, but went and played the harlot also. 9 And it came to pass through the lightness of her whoredom, that she defiled the land, and com mitted adultery with stones and with stocks. 10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. 11 And the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah. 6 And Jehovah said unto me in the H- days of Josiah the king, „ sin, Hast thou seen that which revolt- .J5""1' ing Israel did ? She went up upon Restoration, every high mountain and under 626-621 b. o. every leafy tree, and played the 7 harlot there. And I said : After she has done all these things, she will return unto me; but she returned not : and her faithless sister Judah saw, 8 and she1 saw that, for this very cause that re volting Israel had committed adultery, I put her away and gave her a bill of divorce, yet faithless Judah her sister feared not ; but she also went 9 and played the harlot. And it came to pass that, by her common fornication, she polluted the land, and she committed adultery with stones 10 and with trees. And yet for all this [her] faith less [sister] Judah did not return unto me with her whole heart, but feignedly, says Jehovah. 11 And Jehovah said unto me, Revolting Israel has shown herself more right- the purpose of awakening genuine repentance, though in its present form we have a compila tion of material from different periods. The earliest verses (s : 12°, is, 19, 20, 21 to 4 : 2) continue very naturally the course of thought of 2 : 2 to 3 : 5, inviting Judah as they do to penitence, while 3 : 6-12", 14, 15, with their new intro ductory phrase, draw the attention to the Northern kingdom, if they do not indeed sug gest an application to this kingdom of words actually addressed to Judah. It would appear that the added words, possibly expanded from a later utterance of our prophet (of- »i : 15-22) j were introduced by some writer in order to set forth the extraordinary results of penitence, as seen in the return of the sister kingdom from cap tivity. In the resulting combination, the unwary reader may easily make a misapplication of ver. 12°, 13, 19 to 4 : 2 to Northern Israel. Many years after the composition of this discourse, the promise of ver. 14, 15 was annotated by the in sertion of ver. 16-18, which supplement the promise of Israel's restoration by the statement of Jeremiah's well-known, though later, attitude toward Judah. The analysis of the chapter is rendered easier from the fact that ver. 6-12", 14-18 are written in prose. 6-10. The Heart of Judah Unchanged by the Rejection of Israel. For similar thoughts on idolatry, see exposition of ch. 2 and cf. Ezek. 16 and 18. Undoubtedly the sub stance of 3 : 6 to 4 : 2 belongs to the days of Josiah the king, though some of the lan guage, particularly in 3 : 6-18, belongs to the later (Deuteronomic) writers, and ver. 16-18 are of post-exilic origin. On backsliding Israel, lit., revolting Israel or turnback Israel, see ver. 12° below and cf. 2 : 19 ; 6 : 19 ; for the re maining expressions of ver. 6, see 2 : 20 ; 3 : 7. 7. For Turn thou unto me, render She will return, etc. Jehovah said this, i. e., to himself, he thought. So the verb is used in Exod. 3:7; 2 Kings 5 : 11. In ver. 8, read first verb in third person feminine, with MS No. 187 of Kennicott and Syr., and render, And she per ceived that for this very cause that revolting Israel had committed adultery, I put her away and gave her, etc. For bill of divorce, see Deut. 24 : 1-4. The reference here is particu larly to the exile of the Northern kingdom (see Ezek. 23:9,11). 9. Through the lightness of her whoredom, i. e., by the wantonness of her fornication, by her common fornication, she defiled, or, polluted, is better than was polluted of R. V., though the latter follows M. T. The original Hebrew would permit either. For the ideas of the verse, see 2 : 7, 27. 10. For all this, in spite of the disastrous conse quences to the land, her treacherous sister Judah hath not turned unto me (omit, her and sister with LXX). Feignedly may refer to the show of penitence manifested at the adop tion of the law book in 621. See for the intro duction of it, 2 Kings 22 : 8 to 23 : 27. It would appear that, like many other great religious movements dependent upon State law, the reformation of Josiah did not touch the heart of the nation, and we do not know that the aboli tion of the outward forms of false worship was anything more than temporary. With her whole heart (or. Deut. 4 : 29 ; 6:5). 11, 12a, 14, 15. The Promised Restora tion of Northern Israel. Backsliding Israel hath justified herself, or, has shown herself more righteous, i. e., less unright eous. See for this comparative meaning, Gen. 38 : 26 ; Ezek. 16 : 51, 52 ; Luke 18 : 14 ;, cf. Matt. 11 : 21 ; Luke 12 : 47, 48. It is evident that 1 With one Heb. MS and some ancient Vrss. 56 JEREMIAH [Ch. III. 12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lobd ; and I will not cause mine anger to fall upon you : for I am merciful, saith the Loed, and I will not keep anger for ever. 13 Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. 14 Turn, O backsliding children, saith the Lord ; for I am married unto you : and I will take you one of a city, and two of a family, and I will bring you to Zion : 15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. 16 And it shall come to pass, when ye be multi plied and increased in the land, in those days, said the Lord, they shall say no more, The ark of the 12 eous than faithless Judah. Go, and proclaim these words toward the north, and say, Return, thou revolting Israel, (Unto me), says Jehovah ; (And) I will not look in anger upon you : For I am merciful, says Jehovah. I will not keep (anger) for ever, 13 Only know thine iniquity, That against Jehovah thy God Thou didst rebel, And didst scatter thy ways to alien (gods) Under every leafy tree, And to my voice thou didst not hearken, Says Jehovah. 14 Return, O revolting sons, says Jehovah ; for I am a lord to you : and I will take you one from a city, and two from a family, and I will bring 15 you to Zion : and I will give you shepherds after my own heart, who shall feed you with knowl edge and understanding. 16 And it shall come to pass, when ye be multiplied and are fruitful in the land, in these days, says Judah's sin is committed in the face of bright light. For Israel there may be a return to favor, and under the form of a prophetic address de livered to the north quarter, 12a, whither the Israelites were taken into exile (of. i is) is given a promise of restoration of the Israelitish people carried captive to Assyria in 722 B. c. 14, 15. Turn, i. e., here return from the exile, not, as in ver. 22 and Isa. 10 : 21, from false ways of life; for I am married unto you, / am a lord to you, there is no other true baal for you, and I will bring you home ; afterwards I will bring representatives of cities and families to the holy city (see Ezek. 48 : 19 and contrast Jer. 31 : 5, «) apparently to live there. The family is not what we commonly understand by family (see josh. 7 : 17, is) , but means a subdivision of a tribe. Sometimes in Israel there were several in a town (Juae. 9:i), but in other cases a family covered a whole district (Num. s : 27 ; 26 : «, 29, si, et«.). Here it is used evidently in the larger sense. Zion is of course here the whole city of Jerusalem, as in 4 : 6, 31 ; 8 : 19 ; Isa. 1 : 27 ; 2 : 3 ; 10 : 24 ; Micah 4:2. In some other books the same is indicated by Mount Zion, Mount of the daughter Zion, Boly Mountain Jerusalem (2 Kings 19 . 81; Isa. 10 : 82 ; 18 . 7 ; 27 : 13 ; 29 : 8). Originally Zion was a fortification on the south ern promontory of the eastern spur of the city. On the central part of this spur lay the royal buildings, and to the north at the top of the eastern hill was the temple. This is the view of nearly all modern writers (cf. G. A. Smith, art. Sion in Expositor for Jan., 1905), though Conder follows the early Christian writers (from the fourth century downward), Robinson, Stanley, and a number of other noted geog raphers, in identifying the citadel of Zion with the southwestern hill. Josephus does not use the name. A few writers who place Zion on the eastern height, yet accept a site immediately to the north of the temple, but this location seems inconsistent with 2 Sam. 24 : 18, 19; 1 Kings 8 : 1, 4. 15. Pastors, or, shepherds i. e., rulers (see 2 : 8). Here there is a reference to the good kings of the future in the Davidic line (23 : 4, 6) who were the real shepherds, feeders, to the flock, and ministered to them knowledge (2:8; isa. 11) and understanding. The latter includes both sagacity and prosperity (10 : 21 ; Isa. 52 : 15). 16-18. The New Community at Jeru salem. Here we have late annotations to ver. 14, 15. Ver. 16, 17 appear to refer to the Judeans of the prosperous future, at any rate there is no emphasis upon North Israel, while ver. 18 takes up the matter of a return from exile, but repre sents the two branches of the people as coming home in company with each other. These ideas may be based upon Jeremianic utterances, but if so, they are adapted to new situations. It would appear that the return of ver. 18 is a con sequence of the contemplated prosperity of the Israelites, rather than the first stage of that pros perity. The return of 536 B. C. never appeared to the post-exilic prophets to redeem the expecta tions of their predecessors, and from that time on they looked confidently for a larger realiza tion of the promises. This was particularly true in the times of upheaval during the Greek period of Israelitish history (after 332 B. c), and pos sibly our passage belongs to the earlier part of this period. 16. For the expression multi plied and increased, see Ezek. 36 : 11 ; Gen. 1 : 22. In those days is an indefinite term to denote the new age. See ver. 18 ; 31 : 29 ; 33 : 16 ; Ch. III. J JEREMIAH 57 covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17 At that time they shall call Jerusalem the throne of the Lord ; and all the nations shall be gathered unto it, to the name of the Lord, to Jeru salem : neither shall they walk any more after the imagination of their evil heart. 18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. Jehovah, that they shall say no more, The ark of the covenant of Jehovah; neither shall it come to mind : neither shall they remember it, nor miss it ; neither shall it be made any more 17 At that time they shall call Jerusalem the throne of Jehovah ; and all the nations shall be gathered unto it, [to the name of Jehovah to Jerusalem] : neither snail they walk any more after the stub bornness of their evil heart. 18 In those days the house of Judah shall walk onto the house of Israel, and they shall come together out of the land of the north unto the land that I gave for an inheritance unto their fathers. 50 : 20, and cf. at that time, ver. 17, the two ex pressions combined, 33 : 15 ; 50 : 4, the days come, 7 : 32 ; 23 : 5, 7 ; 31 : 27, 31 ; 33 : 14. The ark of the covenant of the Lord was regarded in early times as the abode of Jehovah (Num. 10 : 85, 96 ; Deut. 10 : 8 ; 1 Sam. 4:4; 7:1; 2 Sam. 15 : 25). The word covenant includes sometimes the prom ises made to the fathers (Deut. 4 : si; 7 : 8, 12), sometimes the exhortations and promises of Deuteronomy (Deut. 29 : 1, 9) ; and sometimes it refers to the ten words (commandments) given at Horeb (Deut. 4:is; 6:2-21). Cf. the expres sion, tables of the covenant (Deut. 9 : 9). It is plain that it includes divine promises on the side of God, and obedience on the side of the people, as is shown by Deut. 26 : 17, 18. At the time of the writer of Jer. 3 : 16, the temple may have been considered by many as insignificant when compared with that of Solomon (of. Ezek. 3 : 12, 13; Haggai 2 : 3), and the prophet pronounces an encouraging oracle. In the good time coming, the people were not to speak of the ark, nor think of it, nor visit it, or miss it, neither should that be done any more, or, it be made any more. It would not be needed as a guarantee of Jehovah's personal presence1 since the whole city of Jerusalem, ver. 17, shall be the abode of Jehovah and the place of a large manifestation of his power. To call, or call a name, is to give expression to a fact in a name (of. S3 : 16 ; Gen. 32 : 28 [Heb. 29] ; Isa. 60 : 18; 61 : 6; Ezek. 48 : 35). For IhrOlie Of the Lord and the new glory at Jerusalem, see 14 : 21; 17:12; Isa. 24:23; Ezek.20:40; 43:7; 48 : 35. To this glorious place will flock the other nations to do honor to Israel's divine King (see Haggai 2:7-9; Zech. 2 : 11 [Heb. 15] ; 14 : 16-21). To the name of the Lord, to Jerusalem is a very late comment, not contained in LXX and Syr., explaining that the revelation of Jehovah's truth and government is to be sought at the temple mountain by the other nations (see isa. is : 7). These shall no longer live accord ing to the imagination, better with A. V. M, R.V., stubbornness, of their evil heart. Here this term, so frequently applied to Israel, e. g., Deut. 29 : 19 [Heb. 18] ; Jer. 7 : 24 ; 9 : 14 [Heb. 13] ; 11 : 8, is carried over to the nations. 18. With the house of Israel, better, with A. V. M, to, or, unto, etc., reading vK, '£1, for iy, 'al; unto your fathers, better, their fathers with LXX. For the idea of the union of the two branches of Israel in the appropriation of the home land, see Ezek. 34 : 12-15 ; 36 : 24 ; 37 : 15-28; 48; Hosea 1 : 10, 11 [Heb. 2 : 1, 2] ; and for land of the north, as the land whither the most conspicuous deportations were made, see 23 : 8 ; 31 : 8 ; Zech. 2 : 6 [Heb. 10] ; cf. also Jer. 1 : 15 ; 3 : 12. 12b, 13, 19, 20. The Gracious Invita tion to Inconstant Jt/dah. The subject of 1-5 is resumed, as well as the poetic form. Not withstanding the pathetic conclusion of that section, there is a way of escape from it, and of restoration for Judah, and to this Jeremiah now gives himself. Return, i. e., to Jehovah's serv ice (vet. i ; isa. 10 : 21) ; thou backsliding Is rael, or, thou revolting Israel (i. e., Judah). There isa fine play on words in the use of return and revolting (turncoat, turnback, back turning [Driver]), which appears several times in this passage. After Israel add unto me with LXX. The omission from Hebrew was occasioned on account of the similarity between the Hebrew letters that mean this and the last two letters of Israel. I will not cause mine anger to fall upon you, or exactly, I will not cause my countenance to fall, will not look in anger upon you (of. Gen. 4 : 6). Supply and before the clause with LXX, but omit the last and unneces sarily supplied in A. V. Mercy rejoices against judgment. 13. For hast transgressed, and hast scattered, render, didst rebel, and didst scatter (of. 2 : s); for strangers render, aliengods, (or. 2 : 25) ; for green, leafy (of. 2 : 20) ; and for ye have not obeyed my voice, render, to my 1 In 2 Mace. 2 : 4, 5 is the curious legend that, at the time of the fall of Jerusalem, the ark was hidden by Jeremiah on Mount Nebo. 58 JEREMIAH [Ch. III. 19 But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father ; and shalt not turn away from me. 20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord. 21 A voice was heard upon the high places, weep ing and supplications of the children of Israel : for they have perverted their way, and they have for gotten the Lord their God. 22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee ; for thou art the Lord our God. 23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains : truly in the Lord our God is the salvation of Israel. 19 And I had said, How can I put thee with sons, And give thee a pleasant land, The most beautiful heritage of the nations ? And I said, Ye will call me, My Father ; And will not turn away from following me. 20 Surely as a woman is untrue to her lover, So have ye been untrue toward me, O house of Israel, says Jehovah. 21 A sound is heard upon the bare heights, The weeping with supplication of the sons of Israel ; That they have perverted their way, Forgotten Jehovah their God. 22 Return, ye revolting sons, I will heal your revolting : Behold, we have come to thee ; For thou art Jehovah our God. 23 Truly [from] the hills lead to falsehood, The tumult on the mountains : i Truly in Jehovah our God Is the salvation of Israel. voice thou didst not hearken (of. Deut. 28 : 15). The last verb should be read in the singular with LXX. Scattered thy ways, taken a way here, there, and everywhere, so that a foreign god might be found (see 2 : 2s, 25, 36). Recogni tion of the wrong implies penitence for the fault. 19. But I said, had said, to myself (»er. 7) How shall I put thee among the chil dren, or Bow can I put thee with sons, and so give a daughter an inheritance (»ee Job 42 : 15 ; Num. 27 : 1-7) ; a good ly heritage of the hosts of nations should be the most beautiful (Hebrew, beauty of beauties) heritage of the nations (»ee Ezek. 20:6), i. e., Palestine. And I said, thought, I can do it, for thou shalt call me, etc. The Hebrew should be rendered, ye will call me, My father, and will not turn away from following me, though A. V. may of course be correct in following Q?rt ' here. The time is the old period of mutual confidence al ready described in 2:2, 3. Contrast the use of My father in 3 : 4. 20. A wife treacher ously departeth from her husband, or, a woman is untrue to her lover (lover with ver. 1, to with LXX). 3 : 21 to 4:2. Confession and Compas sion. A sound is heard upon the high places, or, bare heights, ver. 2, the weeping with suppli cation of the present sons of Israel, i. e., Judah, 2 : 26. Jeremiah hears in imagination at the places of contamination the sound of confession. The burden of it is that the people have per verted their way, . . forgotten the Lord their God (of. 2 : 32, 33, se). How often amid the scenes and contaminations of unworthy and sensual living, the voice of conscience makes itself heard to-day in such thoughts as these. " This is one of the most beautiful passages in the book of Jeremiah, a wonderful testimony to the sensitiveness of the man who, properly speaking, discovered for the first time the soul of man and its significance for religion," says Duhm, who refers to the deep longing of Israel in better moments to return to Jehovah, even without the compelling influence of judgments, which often produced a merely superficial amendment (Hosea 5 : 14 to 6 : 4). 22. Jehovah listens to the voice of penitence and promises to heal (with A. V. substitute X as final letter in place of 71, of. 2 : 24) the backslidings, better, revolting (singular). For the readings as well as for the meaning, see Hosea 14 : 4 [Heb. 6] . The reference is to the wounds caused by revolt, to the unhappy state of the unfaithful and dis carded people, a state which may be exchanged for the former happy relation to Jehovah. The gracious invitation is accepted by the people. We have come, they say, for 23, in vain is salvation hoped for from the hills, and from, the multitude of mountains. If we omit from with LXX, we need not supply the words added in A. V. We may translate, Truly the hills lead to falsehood, The tumult on the moun tains, which conveys clear meaning in exact poetic form. The hills and the mountains are the places of worship, where the religious cus toms have been followed (see 2 : 20 ; 8 : 2, 6). The word translated multitude seems to have that meaning in some passages (e. g., Judg. 4 : 7), abundance (isa. 60 : 6) ; but more frequently it has the meaning noise, or tumult, as here of a mul titude of people, and in 10 : 13 of the noise, or roar, of waters (cf. the use of the corresponding verb in Jer. 5 : 22 ; 6 : 23). Doubtless the verb had originally the meaning of a confused hum (Driver), though it is often used on the one Ch. IV.] JEREMIAH 59 24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. 25 We lie down in our shame, and our confusion covereth us : for we have sinned against the Lord our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the Lord our God. 24 But the shameful thing has devoured from our youth The labor of our fathers ; Their flocks and their herds, Their sons and their daughters. 25 Let us lie down in our shame, And let our confusion cover us : For we have sinned against Jehovah our God, we and our fathers, from our youth even unto this day : and we have not hearkened to the voice of Jehovah our God. CHAPTER IV. 1 IF thou wilt return, O Israel, saith the Lord, return unto me : and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. 1 IF thou wilt turn about, O Israel, says Jehovah, Unto me mayest thou return : And if thou wfit put away thy detestable things, [And] from me thou needest not wander, hand of the particular noises made by each of several sorts of animals, and on the other of a multitude as the source of confused noises. Our word is used in particular with reference to the sounds of festival and feast in Israel (see ps. 42 : 4 [Heb. 5] j Amos 5 : 21-23) . At their places of sac rifice the Hebrews partook of meals, listened to music, engaged in dancing, and gave them selves to merry-making and to the gratification of the senses, after a time the simple piety and joy of the festival time having given way to irrelig ious and lustful practices (Exod. 32 : 19 ; Judg. 21 : 19- 21 ; of. 1 Sam. 18 : 6 ; 30 : 16 ; 2 Sam. 6 : 13-19) . Out of the mad excesses of Jeremiah's time, in which pas sion ran riot and truth and devotion were at lowest ebb, the prophet hears detached voices lifted in simple faith to the God of the ages, confessing that all these rites and customs can issue only in falsehood in deception, in illusion. Perhaps there were Israelites, easily influenced for good or ill, who had been led to participate in the false ways, for that is the implication of ver. 21, and saw in time the folly and the pity of it all. What a lesson for the young men and women of our day is contained in this old story of resistance to the love of God, yielding to the incitements of sin, emphasis upon the mere enjoyments of the physical senses, without thought for the morrow, or care for the spiritual part of man. Happy the man who, like these Israelites, can check himself in time and accept the salvation, deliverance, from sin in general, and from these false ways. Happier still the one who is never deceived by the glamour of an irreligious and sensual life, but in simplicity, chastity, and truth, passes his time. 24, 25. For shame, or, But the shameful thing, i. e., Baal («ee 11 : 13 ; Hosea 9 : 10) . Perhaps Hebrew text originally had the word Baal and not Bosheth, for in some instances late scribes have substi tuted the second for the first. Cf. Eshbaal (1 chron. s : 33) and Ishbosheth (2 Sam. 2 : s). Hath devoured the labour of our fathers, here that which they produced by their labor. The phrase has been interpreted in two ways, (1) as referring to the consumption of offerings to false gods and to sacrifice of the time, strength, and prosperity of their worshipers ; (2) to the losses occasioned by Jehovah's judgments upon his people for their departures from him. Refer ence to Deut. 28 : 15-34, where the loss of flocks and herds, sons and daughters, is regarded as a divine visitation, would perhaps compel an acceptance of the second meaning, if we sup pose that ver. 24, 25 are as Jeremiah left them. The aggregation of these Deuteronomic phrases, however, for others are found (see Deut. 20 : is ; 28 : 15 ; cf. Ezra 9 : 6, 7), may indicate subsequent revi sion, and without them it would be somewhat more natural to suppose the first meaning, since Jeremiah lays no emphasis here upon punish ment as opening the eyes of Israel, but rather upon the pricks of conscience and the sugges tions of good sense. We lie down . . . cover eth, better, Let us lie down ... let . . . cover. For the posture and the privation adapted to gloomy feeling, see 2 Sam. 12 : 16 ; 13 • 31 ; 1 Kings 21 ¦ 4. The people wish to re nounce the comforts of ordinary life, and thereby to express their sorrow for past transgression. This is emphasized by using as figures for their bed and coverlid the meanest material they know of, namely, the disgrace which has overtaken them and the confusion which is the consequence of their guilt. They have made such a bed, and now they say they must lie in it. For these senses of shame and confusion, see Ps. 35 : 26 ; 109 : 29 ; Daniel 9 : 8. 4 : 1. Return unto me, better, Unto me mayest thou return. Thine abominations, detestable things, false deities and all their appur tenances. (See 7 : SO : 16 : 18 ; 32 : 34 ; 1 Kings 11 : 5 ; 2 Kings 23 : 24.) Carry the clause Out of my sight to then shalt thou not remove, and 60 JEREMIAH [Ch. IV. 2 And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness ; and the nations shall bless themselves in him, and in him shall they glory. 3 For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. 4 Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem : lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. 5 Declare ye in Judah, and publish iu Jerusalem ; 2 And if thou swearest, As Jehovah lives, In truth, in judgment, and in righteousness, Then the nations shall bless themselves in him, And in him shall they glory. 3 For thus says Jehovah to the men §5. of Judah and to (the innab- Jfu*«m™t ants of) Jerusalem, N™th Break up your fallow ground, 626-621 i. c And sow not among thorns. 4 Circumcise yourselves to Jehovah, And take away the foreskin of your heart, Ye men of Judah And inhabitants of Jerusalem : Lest my fury go forth like fire, And burn with none to quench it, Because of the evil of your doings. 5 Declare ye in Judah, And in Jerusalem publish it ; [and say], render From me thou needest not wander ; from me, lit., from my face, i. e., presence and land (see Gen. 4:12,14; cf. Jer. 15 : 19 ; 1 Sam. 26 : 19 ; 1 Kings 17 : 1). 2. For And thou shalt swear, render, And if tliou swearest ; for and the nations shall bless themselves, render, then the nations shall bless themselves. To take the oath appears in many cases to mean to accept the authority of Jehovah (see 12 : 16; Deut. 6 : 18 ; 10 : 20). Here there is a reference to genuine service, as dis tinguished from the pretended service indicated in Isa. 48 : 1 (of. Jer. 5:2). If Israel confesses God sincerely, justly, and uprightly (see 23 : 5), then the nation may serve as the type, according to the measure of whose blessings other peoples will desire blessings for themselves, and of whose intercourse they will be proud (see Gen. 22 : is and contrast Jer. 29 : 22). The next three discourses, 4 : 3-31 ; 5 : 1-31 ; 6 : 1-30, are upon kindred topics, though they are constructed with such art that there is no appearance of monotony. The general subject of all is the punishment to be inflicted upon the Judeans through an invader approaching from the north, owing to the prevailing injustice, oppression, and violence, of which the people are guilty. The material of the discourses be longs to the time of the invasions by the Scythian hordes in Western Asia during the years before and after 626 B. c, and several of the short utterances belonging to the chapters refer to these barbarians. Hence these brief selections are called Scythian songs. More of them will be found in the next great division of the Jeremiah book, chs. 7-10. In chs. 4-6, the reader will note a gradual advance in the definiteness and weight of the prophet's accusations as well as in the particu larity of the troubles in store for the offenders, and in the reality of their rejection by Jehovah. 4 : 3-31. Judgment Approaching from the North. (Delivered 626-621 B. c, pub lished 604, 603. ) 3, 4. Judah's Call to Penitence and Escape. Before Jerusalem insert the inhab itants of with LXX; ver. 4; 11 : 2; 18 : 11; 35 : 13. Indeed the phrase in ver. 4 may have been introduced first as a marginal correction to ver. 3 (Duhm). Break up your fallow grouud, etc. (of. Hosea io : 12), contains an ex hortation to the Judeans, through the figure of plowing uncultivated ground and removing the thorns, to prepare their heart for the reception of good influences. The idea is put in another form in 4, where for foreskins read foreskin with some Greek authorities and Deut. 10 : 16. What is needed, says the prophet, is not circum cision of the flesh, but circumcision of the spirit, excision of those impure desires that are now attached to the heart as superfluous growths (•*» Rom. 2 : 28, 29 and cf. Isa. 6 : 10). In the last part of the verse, the prophet intimates that my fury, Jehovah's fury of course, will be visited as a consuming fire upon the impenitent (see 7:20; 21 : 12 ; and cf 16 : 14 ; 17 : 4 ; Deut. 32 : 22). In 21 : 12, the last three clauses of our verse appear to be quoted, and since LXX omits the final clause of that passage, and since it forms a superfluous line in the Hebrew text of 4 : 4, since moreover it is one of those familiar phrases of which we have so many in Jeremiah (see 2s : 2 ; Deot. 28 : 20) it may be considered an addition to the original text. 5-10. The Fear of the Foe. At this point we come to allusions to a definite enemy from the north, that modern commentators re gard as the Scythians, who overran Western Asia during the time of Jeremiah's youth and appeared on the border of Palestine at the time of his call. The so-called Scythian songs are dis- Ch. IV.] JEREMIAH 61 and say, Blow ye the trumpet in the land : cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. 6 Set up the standard toward Zion : retire, stay not: for I will bring evil from the north, and a great destruction. 7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way ; he is gone forth from his place to make thy land desolate ; and thy cities shall be laid waste, without an inhabitant. 8 For this gird you with sackcloth, lament and howl : for the fierce anger of the Lord is not turned back from us. 9 And it shall come to pass at 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 wonder. Blow ye the trumpet in the land : Cry aloud, and say, Assemble yourselves, and let us go Into the fortified cities. 6 Lift up a standard toward Zion : Bring (your belongings) into safety, stay not: For I will bring misfortune from the north, And great destruction. 7 A lion has gone up from his thicket, And a destroyer of nations ; He has departed, gone forth from his place ; To make tbe earth a fright, Thy cities are laid waste Without inhabitant. 8 For this gird you with sackcloth,. Wail and howl : For will not turn back from us The fierce anger of Jehovah. 9 And it shall come to pass at that day, says Je hovah, The heart of the king shall perish, And the heart of the princes ; And the priests shall be affrighted, And the prophets shall be amazed. tributed over a number of chapters of our present book. Professor Duhm finds nine of them, viz., 4 : 5"-8 ; 4 : 11", 12", 13, 15-17"; 4 : 19-21 ; 4 : 23- 26; 4 : 29-31; 6 : 1-5; 6 : 22-26"; 8 : 14-17; 10 : 19, 20, 22, with other allusions to the Scythians, notably in the two fragments, 14 : 17, 18 ; 17 : 1- 4. 5. The introduction applies the discourses coming after it to the Jerusalemites, though of course in the first instance much of the material was addressed to country people who, e. g., are urged to enter the defenced, or, fortified, cities. The first words constitute a call to ideal heralds, who are to blow the horn through the country and thereby notify the inhabitants of their danger. For cry, gather together, render, cry aloud. Unless two sets of ideal messengers are to be postulated, it is better to suppose that the first expression and say is a duplicate of the other. 6. The capital city (of. a : «) would be sought by many fugitives and for them a signal flag was to be erected to show the way. For retire, stay not, render bring (your belongings) into safety, stay not (see 6 : i ; Exod. 9 : 19 ; Isa. io : 31). Jehovah is about to bring evil, or misfortune (see 1 : 14), from the north quarter (see 1 : 15). 7. The lion, or, a lion, has gone up from his lair and the (a) destroyer of the Gentiles (of nations). Is on his way, rather, Be has departed. To make thy land desolate, to make the earth (LXX) a fright. The Scythians were the scourge of Western Asia, as fierce as lions and as wild. It looked as if they would devastate the whole world. The last part of the verse is an inexact quotation from 2 : 15. The cities at this time were to afford protection against the Scythian horsemen. 8. Sackcloth about the loins was probably the earliest form of dress among the Hebrews (of. Oen. 8:7). It was a coarse hair cloth band of dark color (isa. so : s) hound with a knot in front (isa. 20 : 2). In religious cere monies, or times of mourning, this simple, primitive garb seemed most appropriate to the people (see 6 : 26; Neh. 9:1; Amos 8 : 10). The Israelites are addressed. There is no hope of escape from this storm, and it is the blast of the Almighty. His anger is not turned back, better, will not turn back. As we shall see, the Scythians appear to have passed Judah by. For the time-being then the danger was averted, but this does not affect the value of the message of the prophet as a divine warning, which may have had its designed effect in the penitence of Jeremiah's hearers. We do not know just how far Jeremiah had advanced at this time in sys tematic theology, but the progress in the growth of ideas in the O. T. teaches us that the prophets acquired knowledge in the school of experience. In the thought of God, all prophecy is con ditional on circumstances remaining as they are, and this Jeremiah (i» : 7-io) and others (Ezek. 33 : 14-16 ; Jonah 3 : io) learned in due time. The prophets were the last men to be troubled be cause their predictions were not always exactly fulfilled (of. Ezek. 28 : 7, 8, 19 ; 29 : 18-20). To them God was his own interpreter and in time would make all plain. 9. At that day (see 39 16, 17, and of. 4 : 11 ; s : 17, is). The heart, i. e., courage (Amoi 2 : 16), of the king shall vanish. The priests shall be astonished, or, affrighted, and the prophets shall won der, or, be amazed. For the enumeration of 62 JEREMIAH [Ch. IV. 10 Then said I, Ah, Lord God I surely thou hast greatly deceived this people and Jerusalem, say ing, Ye shall have peace; whereas the sword reacheth unto the soul. 11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, 12 Even a full wind from those places shall come unto me: now also will I give sentence against them. 13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled. 14 O Jerusalem, wash thine heart from wicked ness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee ? 15 For a voice declareth from Dan, and publish- eth affliction from mount Ephraim. 10 And tbey shall say, Ah Lord Jehovah ! Surely thou hast greatly deceived this people and Jerusalem, Saying, Ye shall have peace : Whereas the sword reaches even unto the life. 11 At that time shall it be said to this people and to Jerusalem, A wind from the hottest bare heights in the wilderness (Comes) the way of the daughter, my people, Not to winnow and not to cleanse ; 12 Is a full wind [from these] come for me : Now will I also execute judgments against them, 13 Behold, he comes up as clouds, And his chariots are as the whirlwind : His horses are swifter than eagles, Woe unto us ! for we are spoiled. 14 Wash thy heart from wickedness, O Jerusalem, That thou mayest be saved ; How long shall lodge within thee Thy pernicious thoughts? 15 For hark ! one proclaims from Dan, And publishes disaster ; cf. 1 : 18; 2 : 26. 10. Then said I, rather, And they shall say, i. «., the prophets just mentioned, the rendering being favored by an important MS of LXX (Cod. A), and being implied by the words said, for these are not in harmony with Jeremiah's views (see 28 : 8, 9), but with those of the so-called false prophets of the time (see 6 : 14 ; 14 : 13 ; 23 : 17), who here reproach Jehovah that their promises of prosperity had not been realized. The matter of prophecy comes up again, e. g., in chs. 23, 28. Meanwhile it is recommended that readers to whom H. B. D. is accessible examine the valuable article of Davidson, Prophecy and Prophets, and especially at Vol. IV., pp. 116- 118. In the reading of the Hebrew here adopted, no change in the consonants is needed, and the writer must once more emphasize the fact that the M. T. (the text with vowels) affords simply the best commentary we have upon the inspired author, and that we must now and then depart from it in order to possess ourselves of the earlier words of this book. The sword reacheth unto the soul, even unto the life, here of the nation. 11-18. The Enemy's Appeoach. A dry wind of the high places, better, A wind from the hottest bare heights, a scorching blast toward, or, comes toward, the daughter of my people, the daughter, my people, i. e., my people regarded here as a maiden as in 8 : 11, 19, 21 ; 14 : 17, just as the city of Jerusa lem is regarded in ver. 31 ; Isa. 37 : 22 ; Micah 4:8; the hot wind is not for winnowing pur poses (see 15 : 7 ; Ps. 1 : 4), it is too Strong for that, but (it is implied) to consume the grain. 12. Even a full wind from those places shall come unto me, or, is a full wind come for me. From these, omitted in LXX, is perhaps a cor rupt duplicate of full. For me, perhaps, for Jeremiah, in the original address, in the com pilation of material which brought in the last clause of the verse from 1 : 16, or from its source, means for Jehovah. This tornado is the Scythian foe who 13, comes up as clouds. Can we not see these rising black and angry from the horizon, as the imagination of this wonderful poet speaks to us ? Can we not hear the roar and crash of the whirlwind as it rushes through space, overturning everything in its way ? As suddenly, as powerfully, as these ap pear and break up the serenity of an August afternoon, so come the enemies' chariots and his horses. For eagles we are to understand, strictly speaking, Griffon-vultures. See Tris tram, Nat. Bist. of the Bible, pp. 172-179. 14. Some recent writers regard this verse as the work of the compiler. It is, of course, true that the latter has combined addresses from dif ferent occasions, and may have commented to some extent upon them ; but there appears to be nothing in the verse inconsistent with Jere miah's circle of thought, and if we exclude the word Jerusalem, which may possibly be an explanation respecting the person addressed, the poetic measure is of the same sort with that of the surrounding verses, and is as regular as they. For thy vain thoughts, render, thy pernicious thoughts. Cf. thoughts of iniquity (isa. 69 : 7, a. v.). For the ideas of this verse cf. 18 : 12 ; Ps. 51 : 2, 7 [Heb. 4, 9] ; 139 : 23, 24. 15. For a voice declareth, or, For harkl Ch. IV.] JEREMIAH 63 16 Make ye mention to the nations ; behold, pub lish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. 17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the Lord. 18 Thy way and thy doings have procured these things unto thee ; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. 19 My bowels, my bowels I 1 am pained at my very heart ; my heart maketh a noise in me ; I can not hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. 20 Destruction upon destruction is cried ; for the whole land is spoiled : suddenly are my tents spoiled, and my curtains in a moment. 21 How long shall I see the standard, and hear the sound of the trumpet? 22 For my people is foolish, they have not known me ; they are sottish children, and they have none understanding : they are wise to do evil, but to do good they have no knowledge. one proclaims ; from Dan, i. e. , from the north ern extremity of the land, the first to perceive an incursion from the north; and publish - eth affliction, or, disaster. From Mount Ephraim, or, the hill country of Ephraim, a, point nearer yet to the capital. This is the central ridge of Palestine, running from Jeru salem through the Benjamin, Ephraim, and Manasseh territory to the plain of Jezreel. 16. Make ye mention, rather, they make men tion, or, they give warning. To the nations is difficult of explanation, but it is conceiv able, in the ideal realm of the poet, that the prophet should picture the lookouts as pass ing on information to the south, and as shout ing at the same time in the ears of the whole world. For behold, publish against Jeru salem that watchers come, render, they publish concerning Jerusalem, Behold, besiegers (isa. l : 8) come. For the poetry it is better to transfer to ver. 16 the words round about of 17. To understand the comparison here used, we must remember that the watchmen who guarded the flocks and the growing crops in the open fields of Israel were in the habit of erecting booths for themselves. These booths are suggested to the author by the tents of the enemy. 18. Wickedness is used for the con sequences of it. For because (twice), render, indeed. The meaning of the verse is clear and is illustrated in 2 : 17, 19 ; 4 : 10. 16 From the hill country of Ephraim they give warning to the nations,* They publish concerning Jerusalem, Behold, besiegers come, From a far country, And give out against the cities of Judah 17 Their voice round about. As keepers of a field are they against her*; be cause me she has defied, says Jehovah. 18 Thy way and thy doings Have procured these things for thee ; This is thy wickedness, indeed it is bitter. Indeed it reaches even unto thy heart. 19 0 my bowels, my bowels ! I have to writhe ; O walls of my heart ! My soul rages upon me My heart beats ; Because I * hear the sound of the trumpet, The shout of battle. 20 Destruction upon destruction is cried ; For the whole land is spoiled : Suddenly are my tents spoiled, In a moment my curtains. 21 How long must I see the standard, And hear the sound of the trumpet ? 22 For my people are foolish, Me they do not know ; Sottish children are they, And they have no understanding : They are wise to do evil, But to do good they have no knowledge. 19-22. The Unavailing Lament. Render ver. 19 : " O my bowels, my bowels ! I have to writhe, O walls of my heart ! My soul rages upon me ; My heart beats ; Because I hear the sound of the trumpet, The shout of battle." The bowels represent the seat of feeling («ee si : 20), and here are used as a parallel with heart. In A. V., my heart and my soul are in wrong places, and my soul has an incorrect position in M. T. LXX helps us to correct this, al though even it has the words my soul in the wrong place as well as the right place. For the expression My soul rages upon me, see Ps. 42 : 5 [Heb. 6], and for My heart beats, see Ps. 38 : 10 [Heb. 11]. I cannot hold my peace is an ancient corruption to be corrected by LXX. Cf. the note of Duhm. The prophet is the speaker and is well-nigh overcome by the wild tumult of his emotions. 20. Jeremiah anticipates the sudden and complete destruc tion of his country. His tents and curtains, hangings, are the dwellings of his country men (2 Kings 13 : 5; job 21 : 28). 22. Jehovah is the speaker. My people (of. 2 : is ; Rosea 4 : 12 ; isa. i:s). The six lines of this stanza are well indicated by the punctuation of A. V. The odd members emphasize the foolishness of the peo- 64 JEREMIAH [Ch. IV. 23 I beheld the earth, and, lo, it was without form, and void ; and the heavens, and they had no light. 24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. 25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled. 26 I beheld, and, lo, the fruitful place was a wil derness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. 27 For thus hath the Lord said, The whole land shall be desolate ; yet will I not make a full end. 28 For this shall the earth mourn, and the heav ens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. 29 The whole city shall flee for the noise of the horsemen and bowmen ; they shall go into thickets, 23 I beheld the earth, And, lo, it was empty and void ; And the heavens, And they had no light. 24 I beheld the mountains, And, lo, they trembled, And all the hills Moved to and fro. 25 I beheld ( ) And, lo, there was no man, And all the birds of the heavens Had fled. 26 I beheld the fruitful field And, lo,* it was a wilderness, And all the cities [thereof] were broken down Before Jehovah, Before his fierce anger. 27 For thus says Jehovah, The whole land shall be a desolation ; Yet will I not make a full end. 28 For this shall the earth mourn, And the heavens above be black : Because I have spoken it,* and have not repented ; I have purposed, and will not turn back from it. 29 At the noise of the horsemen and bowmen The whole land flees ; They go into the thickets, And climb up upon the rocks : pie and their facility in wickedness, the even members their lack of knowledge of, or care for Jehovah, their inattention to his providences. In both the moral aspects of their action are considered, not the intellectual (see 6 : 21 ; 2:8; isa. 1 : s). For the ideas in the last two mem bers see Deut. 4 : 25 ; 6 : 18. The contrasts of the verse are brought out in a way characteristic of our prophet. For they have not known me, render, me they do not know. For wise see 18 : 18. 23-26. The Dbeadpul Catastrophe. For the poetic form followed here, see the author's translation above. For the meaning, remember that Jeremiah was from the coun try, perhaps had not yet moved to Jerusalem (Duhm thinks that ch. 5 contains the first metropolitan discourse ) , and pictures the beau tiful and restful scenes with which his eye is familiar as marred by the devastations of the enemy. In his imagination chaos returns again (Sen. 1 : 2). In 24, for lightly, render, to and fro. In 25, the object after beheld has been lost. Perhaps the pasture land should be supplied on the hypothesis that T])iT} coming just before HJni was accidentally omitted by a scribe (Erbt). To Duhm we are indebted for the suggestion that some word must be sup plied, and he supposes npiXH, ha"dhdma, the ground, on account of D"|K, 'adham, in the next member. 26. Set the words and, lo after the fruitful place, field, and omit thereof, both with LXX. For at the presence of the Lord, render, before Jehovah, before his face, as he looked out upon the land. By, before, his fierce anger has been borrowed from ver. 8. 27-31. The Desolation of the Land. In ver. 27, 28, Jehovah speaks. Yet will I not make a full end, i. e., bring complete ruin, is out of its proper connection, and inap plicable to the situation here (of. 5 : 10, is) . Xhe compiler wished to remind readers of the book that in wrath Jehovah remembered mercy. 28 pictures the participation of nature in the mourning of mankind (of. 2 : 12). Transfer the words and will not repent, or, and have not repented, to a place directly after spoken it, with LXX and the parallelism (of. isa. 14 : 24). Two letters ( vj?, '&l) were incorrectly repeated by the Hebrew scribe after the word above, and these were disregarded, wisely, by the trans lators of A. V. In 29-31, Jeremiah is the speaker again. The whole land flees (LXX). This is preferable to whole city, which was introduced from the latter part of the verse, and is inconsistent with the middle part of the same. The people of the whole land seek to escape to the more inaccessible places. For the second the whole city of Hebrew text, read every city, with LXX and A. V. For shall flee, shall go, shall be, dwell, render flees, go, is, dwells. From the text omit man at the end, or Ch. V.] JEREMIAH 65 and climb up upon the rocks : every city shall be forsaken, and not a man dwell therein. 30 And when thou art spoiled, what wilt thou do ? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair ; thy lovers will despise thee, they will seek thy life. 31 For I have heard a voice as of a woman in travail, and the anguish as of her that briugeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her * hands, saying, Woe is me now I for my soul is wearied because of murderers. Every city is forsaken, No man dwelling therein. 30 And thou, O spoiled woman, What wilt thou do? Though thou clothest thyself with scarlet, Though thou deckest thee with ornaments of gold, Though thou enlargest thine eyes with paint, In vain wouldest thou make thyself fair ; (The) lovers despise thee, They seek thy life. 31 For I hear a sound as of a woman in travail, Shriekinsr as of her that brings forth her first child, The voice of the daughter Zion, who gasps for breath, Who spreads out her hands, (saying), Woe to me now ! for succumbs My life to murderers. CHAPTER V. 1 RON ye to and fro through the streets of Jeru salem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth ; and I will pardon it. 2 And though they say, The Lord liveth ; surely they swear falsely. 3 0 Lord, are not thine eyes upon the truth ? thou hast stricken them, but they have not grieved ; RUN ye to and fro through the streets of Jerusalem, And see now, and know, And seek in the broad places thereof. If ye can find a man, If there be any that does justly That seeks faithfulness ; Iniquity, 626-621 B. o. And I will pardon her. 2 And though they say, As Jehovah lives ; * They swear not aright. 3 O Jehovah, are thine eyes set upon falsehood, Are they not upon faithfulness ? transfer it to a place after Hebrew pK, 'en, no one. It is not needed either to complete the meaning or the measure. Perhaps Duhm is correct in his acute suggestion that it belongs to the next verse after and thou in the meaning woman, supposing TTS>K, 'Ishsha, for Wit, 'ish. In ver. 30, at any rate, we must render, And thou, 0 spoiled woman, even if we have to supply woman in thought. The woman referred to is Israel (2 : 11), who finds herself in this evil case. Cf. the reference to Jerusalem in the next verse. For these devastating hordes it is of no use to try the blandishments which have affected the Assyrians and other nations whose political friendship the nation had sought, for these lovers, i. »., these whom thou wouldest have as lovers or to dote on thee (for the mean ing of the word, see Ezek. 23 : 5, where Samaria is said to have doted on her lovers), seek no friendly intercourse. For the ideas of this verse, cf. Hosea 2 : 13 [Heb. 15] ; Ezek. 23 : 40 ; Dan. 5:7. For crimson render scarlet, for shalt render wouldest, and omit will (twice). For face render eyes with A. V. M. The reference is to eye-paint, i. e., possibly antimony, as used upon the nearer edges of the eyelids, and upon the eyelashes, sometimes also upon the eye brows, to make the eyes appear large and lustrous. 31. The last resort of the fugitives (Zion, see ver. 5, 6 ; s : 14) is in danger. For and E the anguish, read, shrieking, i. e., for i"n¥, sard, read nniT¥, s'wdhd, with LXX and 14 : 2. Jerusalem (see 4 : 11) shrieks in mortal pain. She bewaileth herself, or gasps for breath, she feels that her soul, her life, is wearied, rather, succumbs, because of, Hebrew, lo, murderers. These are the manifestations of utmost despair. Ch. 5. 1-31. The Prevailing Iniquity and the Necessary Result. (Delivered 626- 621 B. c. , published 604, 603; annotated after 536. ) The young prophet sets forth the social degen eracy of the capital. He shows how the whole body of society is diseased. M'hdbhdth means broad places, or, squares. Executeth judg ment, or, does justly (see on 23: 5), our does right; seeketh the truth, rather, seeks faithfulness. The phrase and I will pardon it, or, her, is borrowed from ver. 7. For ]j7, lakhen, surely, or, therefore, read J3 Vn, Iff khen, not aright, with 8 : 6. Even when the Divine name is invoked, and Jehovah's guarantee is thereby given for the uprightness of the speaker, the guarantee is unreliable. Swearing by Jehovah is not here used in distinction from oaths by any other god, but from less solemn affirmations (see 4 : 2 and cf. Exod. 20 : 7 ; Deut. 5 : 11). 3. Bring falsely, lit., to falsehood, from ver. 2 and translate : 66 JEREMIAH [Ch. V. thou hast consumed them, but they have refused to receive correction : they have made their faces harder than a rock ; they have refused to return. 4 Therefore I said, Surely these are poor ; they are foolish : for they know hot the way of the Lord, nor the judgment of their God. 5 I will get me unto the great men, and will speak unto them ; for they have known the way of the Lord, and the judgment of their God : but these have altogether broken the yoke, and burst the bonds. 6 Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities : every one that goeth out thence shall be torn in pieces: be cause their trangressions are many, and their backslidings are increased. 7 How shall I pardon thee for this ? thy children have forsaken me, and sworn by them that are no gods : when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. Thou hast smitten them, but they feel it not, Thou hast consumed them, they refuse to re ceive correction : They make their faces harder than a rock ; They refuse to return. 4 And I said, Surely they are poor people : they are foolish ; For they know not the way of Jehovah, The ordinance of their God : 5 I will get me unto the great men, And will speak with them, For they know the way of Jehovah, The ordinance of their God. But they, one and all, had broken the yoke, Had burst the thongs. 6 Therefore a lion out of the forest shall slay them, A wolf of the steppes ; A leopard shall spoil them, Lurking about their cities ; Every one that goes out from them Shall be torn in pieces : Because their rebellions are many, Their revoltings are increased. 7 How can I pardon thee ? Thy sons have forsaken me, And sworn by them that are not God : When I had satisfied their desire, they committed adultery, And made themselves at borne at the harlots' houses. " O Jehovah, are thine eyes set upon falsehood, Are they not upon faithfulness," or honesty ( Driver) (see 2 Kings 12 : 15 ; 22: 1). The reference is to the favorable look of Jehovah upon the men that practise fidelity, and to his treatment of all according to this standard (see ps. 33 : is). The question is asked, because by invoking Jehovah's name, the people of Jeru salem have made him the indorser of their falsehoods. The chastisements for their unfair dealing, those individual misfortunes which a prophet would recognize as the expression of the divine disapproval, were not so interpreted by these unsusceptible men, and were disregarded by them (»'¦ 2 : 30). It is better to omit have (four times), and to make the verbs in the present tense. For have not grieved, ren der, are not sick, or, feel it not. Thou hast consumed them exaggerates the extent of the punishment, overloads the line to which it belongs, and is perhaps a scribal repetition of the first verb and its object in a slightly corrupt form (DfVyS, killithdm, corrupted from DiT-Dn, Mkkithdm) . For their insolent attitude, cf. 6 : 15 ; Ezek. 3 : 7, 8. 4. Jeremiah, however, reflects that the ones he has met (these, or, they, used emphatically) belong to the lower classes of his countrymen, who have had little leisure to attend to the way of the Lord, i. c, the manner of life which Jehovah has prescribed (2 Kings 21 : 22), here interpreted by his judg ment, or, ordinance. The latter word (see on 23 : 5) includes his rules, having a fneaning sim ilar to that in 2 Kings 17 : 26, and is used in 2 Kings 17 : 33, 40 of the customs of the nations. Men in the lower walks of life are not supposed to weigh their words with the precision of cultivated people, and should be judged more leniently for infractions of social or ecclesiastical rules. 5. Jeremiah therefore proceeds to speak unto, with, the higher classes, who are per fectly acquainted with their obligations (for have known render know), but these have altogether broken the yoke and burst the bonds, or, they one and all had broken the yoke, had burst the thongs, they had not been ignorant transgressors of a precept, but wilful rebels against their God (of. 2 : 20). 6-9. Punishment Inevitable. The ref erence to the foe is plain. Wherefore, or, therefore, a lion (of. 4 : 7). The tenses here used and the poetic form demand that leopard be the subject of shall spoil. A wolf of the evenings, or, of the steppes, is the subject of shall slay understood. For shall watch over (participle in Hebrew) render, lurking about. Transgressions, rebellions, are many (¦« 1 Kings 8 : 60 ; of. Jer. 2:8). Backslidings, revolt- ings, are increased (of. 2 : 19) . 7. Abruptly the city is addressed, and by Jehovah. How is the proper rendering of Hebrew JIN!1? 'N, 'i IdzSth, and for this, which renders lazSth, would furnish a double translation of this part of the Ch. V.] JEREMIAH 67 8 They were as fed horses in,the morning : every one neighed after his neighbour's wife. 9 Shall I not visit for these things t saith the Lord : and shall not my soul be avenged on such a nation as this ? 10 Go ye up upon her walls, and destroy ; but make not a full end : take away her battlements ; for they are not the Lord's. 11 For the house of Israel and the house of Judah have dealt very treacherously against me, saith the Lord. 12 They have belied the Lord, and said, It is not he ; neither shall evil come upon us ; neither shall we see sword nor famine : 13 And the prophets shall become wind, and the word is not in them : thus shall it be done unto them. 14 Wherefore thus saith the Lord God of hosts, 8 Horses aroused in passion Eager were they : Every one after his fellow's wife They neighed. 9 Shall I not punish for these things ? Says Jehovah : And on such a nation as this Shall not my soul be avenged ? 10 Go ye up upon her vine-rows, And destroy ; But make not a full end : Take away her twigs : For they are not Jehovah's. 11 For the house of Israel and the house of Judah have dealt very faithlessly against me, says Jehovah, 12 They lie against Jehovah, And say. Not he ; Neither will misfortune come upon us ; Neither shall we see sword or famine : 13 And the prophets will become wind, Having no word in them.* 14 Therefore thus says Jehovah, The God of hosts, original, and is correctly omitted in R. V. Thy children, or, sons, are the citizens (2 : 30). Forsaken me (2:13). And sworn by . . . no gods, not God (see 12 : 16; 7 : 18; Ezek. 8, and on " Baal " see 2 : s) . For the expression not God, see 2 : 11. Fed them to the full, i. e., satis fied their' desire. They then committed adultery (of. 29:23), and assembled them selves by troops, better, made themselves sojourners, made themselves at home (1 Kings 17:20), i. „., change WINY, yUhgddhadhu, to ^"iJ^'i yithgordru, with LXX. To describe the extent to which they gave way to their animal propensities, they are described 8, as fed horses, or, horses aroused in passion (the participle to be read D'jrp, m'yuzzdnim), in the morning, rather, eager, with refer ence to the genital organs (the reading adopted being D^'tySD, md'^shikim for D'l^D, m&sh- Atoi, by restoration of an K, 'algph, easily lost). For neighbour's render fellow's. 9. The divine visitation (the parallel indicates punish ment) is inevitable. 10-19. The Pitiless Enemy op the People. The ideal friends, already summoned by Jeremiah so frequently, are bidden, go ye up upon her walls, rather, her vine-rows (read the word rhlty, shuroth, as in Job 24 : 11, instead of rniff, shardth, and treat the word as in ^josi-biblical Hebrew). Take away her battlements, rather, her twigs, for these are not Jehovah's. He planted the central stock, but not these shoots (2 ¦ 21). But make not a full end is a comment of a scribe, not even needed here to guard the reader from sup posing that the people were to be consumed (of. * : 27). The demand of Jeremiah is, of course, that the twigs, the growths of false swearers, adulterers, etc., be removed out of the way. 11. Treacherously is faithlessly; they have wil fully misinterpreted Jehovah's intentions (of. 3 : s). The words, the house of Israel and the house of Judah, musthere refer to the wicked men of Jerusalem just alluded to. It seems strange that this familiar phrase, naturally re lating to the past history of the two kingdoms, should be used in such a sense, and it is perhaps better to regard it as the language of a scribe. In LXX it is found at the close of the verse, as if secondary in that version. 12. The specifi cations of faithlessness are given: They have belied the Lord, i. e., they lie against Jehovah, and say, It is not he, rather, Not he, meaning that Jehovah is not one to serve us so, the prophet is mistaken about his intentions. Furthermore, neither shall evil, neither will misfortune, come upon us. 13. Again they say, And the prophets shall, will, be come wind, and the word is not in them, or, having no word in them, A. V. offering the correct meaning of the clause. Threats of true prophets are declared by these men not to have any substance, not being genuine. The fact is they are disputed because they are un welcome (of. isa. 30 : 10). For the most part in Jeremiah the prophets are the so-called false prophets (2:8; 4:9; 23 : 16-40), but here and in 28 : 8 they are the men who like our prophet have foreseen misfortune and have been despised for it. 14. Wherefore, i. e., Therefore. 68 JEREMIAH [Ch. V. Because ye speak this word, behold, I will make my words in thy mouth tire, and this people wood, and it shall devour them. 15 Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say. 16 Their quiver is as an open sepulchre, they are all mighty men. 17 And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat : they shall eat up thy flocks and thine herds : they shall eat up thy vines and thy fig trees : they shall impoverish thy fenced cities, wherein thou trust- edest, with the sword. 18 Nevertheless in those days, saith the Lord, I will not make a full end with you. 19 And it shall come to pass, when ye shall say, Wherefore doeth the Lord our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours. 20 Declare this in the house of Jacob, and publish it in Judah, sayiug, 21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not : 22 Fear ye not me? saith the Lord: will ye not Because they1 speak this word, Thus shall it be done to them. Behold, I will make my words Fire in thy mouth, And this people wood, And it shall devour them. 15 Lo, I will bring upon you A nation from far, O house of Israel, says Jehovah : It is an indestructible nation, It is an ancient nation, A nation whose language thou knowest not, Neither understandest what they say. 16 Their quiver is an open sepulchre, They are all mighty men. 17 And they shall eat up thy harvest, and thy bread : They shall eat up thy sons and thy daughters : They shall eat up thy flocks and thy herds : They shall eat up thy vines, (and thine olives) And thy fig trees, They shall beat down thy fortified cities, where in thou trustest, with the sword. 18 But even in those days, says Jehovah, I will not make a full end with you. 19 And it shall come to pass, when ye shall say, Wherefore has Jehovah our God done all these things to us? that thou shalt say unto them, Like as ye have forsaken me, And served alien gods in your land, So shall ye serve strangers In a land that is not yours. 20 Declare ye this in the house of Jacob, And publish it in Judah, saying, 21 Hear now this, O foolish people, and without understanding ; Who have eyes, and see not ; Who have ears, and hear not. 22 Fear ye not me ? says Jehovah : Or will ye not tremble at my presence, Because ye speak this word, rather, they speak, since Jeremiah is addressed in this stanza and not the people. At this point introduce the last clause of ver. 13. In 13 it forms a feeble conclusion and a line not needed for the stanza. In 14 it imparts both strength to the thought and completeness to the poetic form. Jehovah declares himself the champion of his prophet, that his opponents must eat their own words, and that words from Jeremiah's mouth will be shown to be true by the consum ing effect of them upon those that have denied their Validity (see 23 : 29 and of. Isa. 65 : 11). 15. The Scythian people is described as from far, mighty, or, indestructible, ancient, and as speaking a language incomprehensible to the Judeans (of. Deut. 28 : 49). 16. Their quiver is provided with arrows which work continual destruction, and therefore there is always the open grave (of. Ps. 6 : 9 [Heb. 10] ). Mighty men, i. e., warriors. 17. All the imperfects are in the same construction. Consequently we must render, They shall eat up thy sons and thy daugh ters. The words may have been a marginal note from 3 : 24. After vines insert and thine olives with LXX. For the ideas and expres sions of this verse cf. Deut. 28 : 31-33, 38-41, 51-53. 18. In those days (see s : 16). The whole verse breaks the connection, and is to be regarded as the caution of an author later than Jeremiah (sec 4 : 27). 19. Ye is used to con tinue the address of ver. 17 ; thou with words to Jeremiah. For this verse, see 1 : 16; 22 : 8, 9; Deut. 29 : 24-26; 31 : 16; 1 Kings 9 : 8, 9; strange is foreign, alien. 20-25. Judah's Unaccountable Disre gard of the Power and Goodness op God. Here Jacob is equivalent to Judah (seo 2:4). The usual ideal prophetic friends are summoned to declare a message. 21. The Heb. word for heart may be used in the sense of courage, as in 4 : 9, and of understanding as here and in Hosea 7 : 11. For the rest, cf. 4 : 22 ; Ezek. 12 : 2; Isa. 43 : 8. 22. For pass it render, tram- 1 Third person is determined by the context. Ch. V.] JEREMIAH 69 tremble at my presence, which have placed the sand/or the bound of the sea by a perpetual decree, that it cannot pass it : and though the waves thereof toss themselves, yet can they not prevail ; though they roar, yet can they not pass over it ? 23 But this people hath a revolting and a rebel lious heart ; they are revolted and gone. 24 Neither say they in their heart, Let us now fear the Lord out God, that giveth rain, both the former and the latter, in his season : he reserveth unto us the appointed weeks of the harvest. 25 Your iniquities have turned away these things, and your sins have withholden good things from you. 26 For among my people are found wicked men : they lay wait, as he that setteth snares ; they set a trap, they catch men. 27 As a cage is full of birds, so are their houses full of deceit : therefore they are become great, and waxen rich. 28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked : they judge not the cause, the cause of the fatherless, yet they Who has placed the sand for a bound of the sea, By a perpetual decree, which it cannot trans gress? And so its waves toss themselves, but cannot prevail ; And * they roar, but cannot pass over it. 23 But to this people belongs a heart refractory and defiant ; They have turned aside and gone. 24 Neither say they in their heart, Let us fear now Jehovah our God, Who gives winter-rain [both], the autumn-rain, and the spring-rain, in its season ; Who reserves for us the appointed weeks of harvest. 25 Your iniquities have turned away these things, And your sins have withholden good from you. 26 For among my people are found wicked men : They seize property ; Snares they set ; With traps they catch men. 27 Like a cage full of birds, So are their houses full of deceit : Therefore they have become great and waxen rich, 28 They are waxen fat. They plan wicked things and succeed ; Also they violate * justice : gress. A. V. assumes without marginal remark that the waves is out of place in the Heb., and E. V. follows it. This would not be worthy of remark, save as a reminder to the reader that words have been misplaced in the Heb. text, and must be replaced, even when the translators have neglected to do it. Driver differs with the translators here, and would insert the waters thereof bef ore toss themselves, and retain its waves in place of they before roar, and he compares 46 : 7, 8. For the control here de scribed, see Job 38 : 10, 11, and for the com parison, see Isa. 57 : 20, 21. 23 contains the application. This people is a, favorite ex pression of Isaiah's (see Isa. 6:9, 10; 8:6). For revolting render, re/racton/, and for revolted, turned aside. The verbs are similar and are used for the sake of the play on them, but they are not identical. For rebellious, defiant is an improvement (Driver). 24. For that giveth rain, both the former and the latter, read, who gives winter rain, the autumn rain, and the spring rain. Both is for and and is not found in Deut. 11 : 14 (see jer. u ¦. 22 ; 31 -. 35 ; 33 : 25). The autumn rain begins to fall in later October, and the spring rain in March and April (Smith, Bist. Geog. Boly Land, p. 164). These being maintained with regularity assure the seven appointed weeks of harvest between Passover and Pentecost (see Exoa. 23 : 16; 34 : 22; Deut. 16 : 9, io, le). 25. These things are the divine favors spoken of in ver. 24. Sometimes the winter rain was scanty, the harvest period wet, and the increase small (see 3 : s). Good naturally refers to the agricultural return (see 2 : 7). On the general thought of the verse, see Isa. 59 : 2. 26-31. The Result of Gross Injustice and General Deceitfulness. The specifi cations of sins. Ver. 26 and 28 have given end less trouble. Two or three hints from LXX, a slightly different division into words from that made by M. T. in the early part of ver. 26, and two transpositions in ver. 28, will give us a con sistent meaning, and when compared with the great advantage gained the cost to M. T. is very small. It is perhaps too much to hope that we can secure the exact, pre-Massoretic readings, but it is safe to say that the interpretation here adopted is substantially correct. For they lay wait, as he that setteth snares, read, they seize property ; Snares they set, i. e., for WmV>\ ~yt)2 ~Wt\, ydshur k'shakh yequsMm, read, D'typlb Wl )HV>], yWd r'khush mdq'sh- im, and for they set a trap, render with traps. Perhaps M. T. may mean this, certainly the lib erty taken with it would be no greater than that assumed in A. V., but possibly with Duhm we ought to substitute'nrwa, b'shiihdth, for JVnB'n, mdshhith. 27. Omit is. Deceit, i. e., gains obtained by fraud (Amos 3 : 10). The verse is a striking exposure of the unfair means by which the rich men of Israel obtained their treasures. Indeed, 28, they shine, rather, they plan (Dan. e:4), the deeds of the wicked, or, wicked s, yet they prosper, or, and succeed. 70 JEREMIAH [Ch. VI. prosper; and the right of the needy do they not judge. 29 Shall I not visit for these things t saith the Lord: shall not my soul be avenged on such a nation as this ? 30 A wonderful and horrible thing is committed in the land ; 31 The prophets prophesy falsely, and the priests bear rule by their means ; and my people love to have it so : and what will ye do iu the eud thereof? They do not procure justice for the fatherless * * ; And the right of the needy they do not defend. 29 Shall I not punish for these things? Says Jehovah : Or on such a nation as this Shall not my soul be avenged ? 30 Frightful and horrible things Have come to pass in the land ; 31 The prophets prophesy falsely, And the priests teach1 according to their directions : And my people love to have it so : And what will ye do at the end thereof ? CHAPTER VI. 1 0 YE children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth- haccerem : for evil appeareth out of the north, and great destruction. 2 I have likened the daughter of Zion to a comely and delicate woman. 1 BRING (your belongings) into safety, ye sons of Benjamin, Out of the midst of Jerusalem, And blow the trumpet in Tekoa, And raise up a beacon on Beth- haccherem : For misfortune looks forth from the north And great destruction. 2 Is a2 refreshing pasture The beight of the daughter Zion? §7. The Rejected People, 626-621 B. c. Yea, they overpass . . . the cause, or, also they violate justice. They judge not . . . the cause of the fatherless, or, They do not procure justice for the fatherless, and the right of the needy do they not judge, or, defend. The author's translation as above gives the proper arrangement. Violation of justice, and especially that of the unpro tected, was a frequent crime of the rich and influential classes, and was most earnestly condemned by the prophets and singers in Israel (see 21 : 12 ; 22 : 3 ; Deut. 10 : 18 ; 24 : 17-21 ; Isa.. 1 : 17; 29 : 21; Ps. 10: IS). 29 (see ver. 9). 30. A wonderful, i. e., frightful, and horrible thing (cf. 18:13; 23:14; 29 : 17) is committed, rather, lias come to pass. 31. Prophesy falsely, Heb., by a lie, in a lying way, as 20 : 6 ; 29 : 9. For other expressions similar to this, see 23 : 25; 27 : 10, 14, 15; and the priests bear rule, rather, teach, by their means, or, according to their directions, by a natural extension of meaning contained in Heb. word hands ("ee 1 Chron. 25 : 2, 3, 6 ; Ezra 3 : io). The ren dering teach is obtained by substituting HI', y&ru, for Wl', ylrdd, with Micah 3 : 11. Teach ing, not ruling, is the function of the priest. The people partake of the general contamina tion, and ask for no better leadership. The end thereof, i. e., when the divine visitation COmeS (Hosea 9:5; Isa. 10 : 3 ; cf. Deut. 32 : 29). Ch. 6. 1-30. The Rejected People. (Delivered 626-621 B. 0., published 604, 603.) 1-5. Excitation to Wild Flight before i With Micah 3 : 11, the Eager Foe of Jerusalem. This re minds us of 4 : 5-7, though to the prophet Jerusalem is no longer a place of safety, and he bids his fellow-tribesmen (et. i : i) leave the cor rupt and doomed city and flee toward the south. The foe is the same Scythian foe of chs. 4 and 5. Gather yourselves to flee is bring (your belongings) into safety (* : 6). Probably ideal watchmen are directed to blow the trumpet in Tekoa. Notice the word-play. "Inyj'pp, t'q6(d)', Wpn, VUfu, ISI'ty, shdphdr" (<•<¦ • = 5). And set up a sign of fire in Beth-hac- cerem, rather, and raise up a beacon on B. (the vineyard house). The word HXtyD, mas'Uh, from the word raise, means an elevated thing, and in such a connection as this, an elevated thing used to attract attention, to serve as a signal. The signal might be a pillar of smoke, as in Judg. 20 : 38, 40, but not necessarily. Tekoa was a hill town ten miles south of Jeru salem and five south of Bethlehem. It was the home of Amos (Amos l : l). Beth-hakkerem was certainly an elevated place, and was probably the high hill south of Bethlehem. For evil appeareth out of the north is for mis fortune looks forth from the north (of. 4:6). 2. Giesebrecht is correct in translating: Is a refreshing pasture rather than to a comely and delicate woman (A. V.), or, the comely and delicate one ( R . V . ) . The Massoretic schol ars mistook H interrog. for the article, and then repeated n before the participle delicate. The correction entails another furnished by LXX, which for 1 have likened has the height of, » With several ancient Vrss, Ch. VI.] JEREMIAH 71 3 The shepherds with their flocks shall come unto her ; they shall pitch their tents against her round about ; they shall feed every one in his place. 4 Prepare ye war against her ; arise, and let us go up at noon. Woe unto us I for the day goeth away, for the shadows of the evening are stretched out. 5 Arise, and let us go by night, and let us destroy her palaces. 6 For thus hath the Lord of hosts said, Hew ye down trees, and cast a mount against Jerusalem : this is the city to be visited ; she is wholly oppres sion in the midst of her. 7 As a fountain casteth out her waters, so she casteth out her wickedness : violence and spoil is heard in her; before me continually is grief and wounds. 3 Shepherds shall come unto her With their flocks ; They pitch tents against her round about ; They feed every one off his place. 4 Prepare ye war against her ; Arise and let us go up at noon : Woe unto us ! for the day declines, For the shadows [of evening] stretch them selves out : 5 Arise and let us go up by night, And let us destroy her foundations. 6 For thus said Jehovah of hosts, Hew ye down her trees, And cast up a mound against Jerusalem : Woe to the marauding1 city ; The whole of her— oppression is in the midst of her. 7 As a well keeps fresh her water, So she keeps fresh her wickedness : Violence and plundering Are heard in her ; Before me continually, Wounds and blows. The scribe perhaps confused 1 with ~\ as he fre quently did. The daughter of Zion, is Jeru salem (* : "). The question is explained by 3. The shepherds (omit the) are the leaders of a people (2:8; s : 15) here of the Scythian foes (cf. 12 : io). For they shall pitch their tents . . . they shall feed ... in his place, render, they pitch tents . . . they feed . . . off his place. Place is Hebrew hand, used here as in Exod. 2:5; Deut. 2 : 37. Eating, feeding, is used of the ravages of the enemy in the vicinity, who next gives himself to an attack upon Je rusalem. 4. The poet perceives the prepara tions, and hears the orders and reflections of the enemy. Prepare, lit., sanctify, since war was undertaken with a preliminary dedication of warriors and arms (22 : 7 ; 51 : 27, 28 ; Joel 3 : 9 [Hob. 4:9]; Micah 3:5) naturally by the use of sac rifices to the deity. No siege is contemplated but a sudden attack at an unexpected moment i. e., noon, the hot part of the day, and the time of relaxation (i Kings 20 : is; of. Gen. is : 1) Arise, and may be scribal additions from ver 5. Alas ! it is too late for a surprise at midday since the shadows are lengthening. Of the evening is probably an addition to the text LXX, of the day, marks the first stage of the corruption, its reading being best explained by supposing that the Greek translators read D" 77X, sllHe ybm, where their original contained the plural absolute, D'v/Jf, sHalim, shadows. The enemy is too ardent to wait another day, hence, 5, they encourage one another to a night attack, and they say, let us destroy her palaces, or with LXX her foundations. It is doubtful if Jeremiah himself left the city to avoid falling into the hands of this fierce foe, and whether other sons of Benjamin did so we are not informed. 6-8. Jehovah's Siege of the Wicked City. Trees were to be cut down for battering rams (2 Sam. 20 : 15), and parts of the besieging wall (Dent. 20 : 20). For trees read her trees with many MSS, LXX, Vul., and Deut. 20 : 19, and for mount render, mound, with A. R. V. This is the city to be visited is not a ren dering of the Hebrew, which at this point must deviate from the original text. We may sup pose that p"12n "I'J/n "(DPI was incorrectly copied as IPSH T#H (NVn, hi' hd'ir hbphqadh, and that we may render, Woe to the city of rapine, the marauding city (ef. Nahum 3 : 1). LXX reading suggests that something like this may be correct. After this characterization of Jerusalem, Jeremiah adds she is wholly, or the whole of her, and, without completing the sentence says oppression is in the midst of her. This crime has been in the mind of our prophet from the time he first opposed the de ceit and corruption of the capital (5 : 1-5 ) . The point is developed. 7. As a fountain, or, well, casteth out, rather, keeps cool, or, keeps fresh, her waters, so she keeps fresh, etc. The question is between the verbs qur, assumed in A. V., R. V., and qdrdr, here pre ferred, either of which may furnish the verbal forms of this verse ; but the assumed mean ing of qur is doubtful, though mdqdr (spring), is found. The meaning is that the wickedness of the capital is never anything but the prime article. The sounds of this are indicated (of- 20 : 8), and the sights before Jehovah in the city, 1 With Nahum 3 : 1. 72 JEREMIAH [Ch. VI. 8 Be thou instructed, O Jerusalem, lest my soul depart from thee ; lest I make thee desolate, a land not inhabited. 9 Thus saith the Lokd of hosts, They shall thor oughly glean the remnant of Israel as a vine : turn back thine hand as a grape-gatherer into the baskets. 10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircum- cised, and they cannot hearken : behold, the word of the Lord is unto them a reproach ; they have no delight in it. 11 Therefore I am full of the fury of the Lokd ; I am weary with holding in : I will pour it out upon the children abroad, and upon the assembly of young men together : for even the husband with the wife shall be taken, the aged with him that is full of days. 12 And their houses shall be turned unto others, with their fields and wives together : for I will stretch 8 Let thyself be corrected, O Jerusalem, Lest my soul be alienated from thee ; Lest I make thee a desolation, A land not inhabited. 9 Thus says Jehovah [of hosts] , Glean thoroughly as a vine The remnant of Israel : Turn back thy hand as a grapegatherer Upon the shoots. 10 To whom shall I speak, and testify, That they may hear ? Behold, their ear is uncircumcised, And they cannot listen : Behold, the word of Jehovah has become to them a reproach ; They have no delight in it. 11 But I am full of the fury of Jehovah ; I am weary with enduring it : I must pour it out upon the children in the street, And upon the assembly of young men together : For [even] the husband with the wife shall be taken, The aged with him that is full of days. 12 And their houses shall be turned to others, Fields and wives together : grief, or, wounds («'¦ s : 3; io -. 19), lit., sickness; and wounds, or, and blows. 8. Be thou instructed, or, let thyself be corrected, cf. cor rection, 2 : 30 ; 5:3, which signifies discipline. The trouble with Israel was not intellectual, but moral, and this is always the reason men do not do right. In 4 : 29, land was corrupted to city in M. T., and here the reverse may have taken place. No longer may Jerusalem laugh the enemy to scorn (isa. 37 : n)t and to Jeremiah's lifelong sorrow, he has discovered the fact. 9-15. The Prophet's Scathing Denun ciation and Grim Anticipation. Jeremiah is moved to make another attempt to warn the people of Jerusalem, for if he can find a few attentive ears, he may hope to save the wicked city (of. Qen. is : 23-S2). The Spirit of God work ing within him molds his impressions into obligations. He perceives that there is no limit to the divine mercy and effort for men. In other words, Jehovah (omit of hosts with LXX) commands him, They shall thor oughly glean, rather, glean thoroughly (read ing bhty SSl't?, '6lel '6lel, for Miy; SSty, '6lel ye'6lHu), for, if ver. 10 belongs to the same discourse, as is generally maintained, we must suppose that ver. 9 is addressed to Jeremiah. ij\y (2d) is used to intensify the command. The remnant of Israel is not here the technical term for the pure seed of Israel, which remains after the fires of Jehovah's judgment, nor the portion of Israel that remained after the fall of Samaria, namely, Judah ; but the (possible) remainder of the people in Jerusalem, to whom Jeremiah's message has not yet come, or the possible corner of their heart which by repeated effort the prophet may reach. The remnant of a vine-stock is formed by the occasional clusters which escaped the gatherer's hand, and when he turns back his hand into the baskets, or, upon the shoots, he will find them. The rem nant of Israel is formed by the people of Jeru salem who had not yet been reached by the preacher, whether he had spoken to them or not. 10. In despair the prophet replies that there are none in the city to whom he can go, for their ear is covered with a skin which pre vents them from listening, in other words, they are so unsusceptible to impression that they might as well have no ears (of. 4 : 4; 5 : 21). Is unto them a reproach, rather, has become to them a reproach, i. e., the message has be come the occasion to affront the messenger of the despised word. The same is hinted at in 5 : 13. For the use of reproach in a different way see 15 : 15; 20 : 8. 11. Jeremiah here and in the following verses pours out such a torrent of wrath as only a sensitive soul, patient to the last limit of endurance, can do. He feels him self possessed to an unendurable degree of the divine anger. Therefore is But. For I will pour it out, render, I must pour it out. The infinitive 1)12 tj, shaphSkh, as we should read the word, is used in excited speech for the finite verb, and the translation here preferred best expresses the urgency of the matter. For abroad, render, in the street. Even the chil dren and other innocent people must be in cluded among the objects of the prophetic fury, since they are indissolubly bound with the guilty. It is better to omit even before the husband, 13. Ver. 12-16 are found repeated, Ch. VI.] JEREMIAH 73 out my hand upon the inhabitants of the land, saith the Lokd. 13 For from the least of them even unto the greatest of them every one is given to covetousness ; and from the prophet even unto the priest every one dealeth falsely. 14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace ; when there is no peace. 15 Were they ashamed when they had committed abomination ? nay, they were not at all ashamed, neither could they blush : therefore they shall fall among tbem that fall : at the time that 1 visit them they shall be cast down, saith the Lokd. 16 Thus saith the Lokd, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. 17 Also I set watchmen over you, saying, Hearken For I will stretch out my hand Upon the inhabitants of the land, says Jehovah. 13 For from the least of them even unto the great est of them Every one of them is greedy of gain ; And from the prophet even unto the priest Every one of them deals falsely. 14 And they have treated the injury of my people Superficially, Saying, peace, peace ; When there is no peace. 15 They shall be put to shame because they have committed abomination : Yea, they are not at all ashamed, Neither do they know how to show confusion : Therefore they shall fall among them that fall : At the time of their visitation they shall stumble, Says Jehovah. 16 Thus said Jehovah, Stand ye upon the ways and see. And ask for (my paths), The old paths, Where is the way to prosperity, And walk therein, And ye shall find rest for your souls : But they said, We will not walk therein. 17 And I raised up over them i watchmen, (saying), substantially, in 8 : 10-12, where they are for the most part secondary. Both persons and property will be seized by the rapacious foe. Stretch out my hand (see 15 : 6). Omit with their, supplied in A. V. 13. (cf. 5 : 26-28; 23 ¦. 16-40.) 14. Have healed, better, have tried to heal, have treated, the injury to come as a light one, even denying that there would be any misfortune at all (ef. 5 : 12). Hurt is lit., breach, and is translated destruction in 4 : 6, 20 ; 6:1. The prophets and priests here referred to promised the people a continu ance of present conditions, they prophesied smooth things (is». 30 : 10). 15. For were they ashamed when they had committed abomination, render, They shall be put to shame (ef. 2 : 26) because they have c. a. The first verb is a prophetic perfect and there is no interrogative. For nay, they were not at all ashamed, render, Yea, they are not at all ashamed. They behave abominably, and they have no sense of shame for their misdeeds. Neither could they blush, neither do they know how to show confusion, they are incorrigi ble and brazen-faced offenders (of. 3 : 3). For at the time that I visit them they shall be cast down, read, at the time of their visi tation they shall stumble, with LXX and 8 : 12. On visit see 5 : 9. 16-21. The Consequences of Persist ent Disobedience. The Choicest Offer ings UNAVAILING. The prophet bids the peo pie learn the lessons of past experience. Stand ye in the ways, or, upon the ways, at the part ing of the ways. And ask (or, as we should say, examine the guide-boards) for the old paths, perhaps for my paths, the old paths, after a hint of LXX. Where is the good way, or, the way to good, the way to pros perity (8 : 15 ; 17 : 6 ; Dent. 23 : 6 ; 30 : 15, 16). And ye shall find rest, i. e., freedom from anxiety, e. g., such as is suggested by the false assurances of ver. 14. In the past men have laid out for themselves all sorts of roads toward all sorts of objects. These have led to misfortune. The old paths, the etemalpaths, are those that have always been known and have suffered no change to suit the shifting desires of fickle men. By pursuing these paths one is in the way of life (ct. Dent, so : 15, 16). It is implied that this way is easily perceived, and it is asserted that by walk ing in it the desired rest will come. From one point of view the way to prosperity is a single way, as is the way to disaster. From another point of view there are many ways leading to the same assured results. Thus in Prov. 4 : 11 the way of wisdom is spoken of and paths of up rightness is the parallel (ef. Prov. 2 ; s, 20) ; while in Prov. 3 : 17 her ways are ways of pleasant ness and all her paths are peace. On the other hand the way, or the path, of the wicked (fm. 4 : 14, 19), is the equivalent to the ways of dark ness (Prov- 2: 13; or. jer. 5.4). The fathers re fused to choose this way. 17. Watchmen, Third person, determined by context. 74 JEREMIAH [Ch. VI. to the sound of the trumpet. But they said, We will not hearken. 18 Therefore hear, ye nations, and know, O con gregation, what is among them. 19 Hear, 0 earth : behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. 20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. 21 Therefore thus saith the Lokd, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall mil upon them ; the neighbour and his friend shall perish. 22 Thus saith the Lokd, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. Listen to the sound of the trumpet ; But they said, We will not listen. 18 Therefore hear, ye nations, And know the testimonies ' that are among them. 19 Hear, O earth : Behold, I will bring misfortune upon this people, Even the fruit of their revolting;, Because they have not listened nnto my words ; And as for my instruction, they have rejected it. 20 To what purpose then to me is the frankincense that comes from Sheba, And the [sweet] cane from a far country ? Your burnt offerings are not acceptable, Nor your sacrifices pleasing unto me. 21 Therefore thus says Jehovah, Behold, I will lay stumbling blocks before this Seople all stumble against them fathers and sons together ; The neighbor and his fellow shall perish. 22 Thus says Jehovah, Behold, a people comes From the north country ; And a great nation is stirred up From the recesses of the earth. sentinels (of. 2 Sam. 13 : 34), to bid them hearken, listen, to the sound of the trumpet, i. c, prophets to warn the people of the conse quences of their evil deeds (»'¦ E«et 3 : 17-19 ; ss : 2-'). For over you, read, over them, which is demanded by the last part of the verse. 18. The nations are addressed and notified of the coming misfortune (='¦ * = is). The Hebrew of the last clause is certainly corrupt, and no satis factory emendation has been suggested. To the present writer i^aprupiav of Aquila contains the necessary hint, and for HK rTTJJ, 'edhd '2th (=nsny), he would substitute JlrVj;., or mj>, '£dh6th, testimonies (of- ** 23 ; Dent. 4 : 45) and render know the t. that are among them. The testimonies are the solemn declarations of Jeho vah's will. See Driver on Deuteronomy, pp. 80, 81 (of. n : 7). 19. The attention of the earth is called (see 22 . 29; of. 2 : 12). Evil, i. «., misfortune. Upon is correct, for we must read 7.J?, 'al, for 7K, '11, with LXX and 17 : 18. For the fruit of their thoughts, read, the fruit of their revolting, with LXX. Hearkened, or, listened, unto my words, is correct, but here the opposite change to that just suggested must be made, namely, by to Ss, or to *7 with ver. 17. Nor to my law, but rejected it, or, and as for my law, they have rejected it. Law, here the parallel of words, seems to refer to the instruction of the prophets in Jehovah's will and way, rather than to the written code and the oral rules inculcated by the priests. For the first use see iWith 2 Kings 17 : 13 ; Isa. 1 : 10, and for the second Jer. 2:8; 8:8; Deut. 30 : 10. On the functions of priests and prophets, cf. 18 : 18. 20 (ef. ina. 1 ; 11). Cometh there to me incense from Sheba, or, then to me is the frankincense that comes from Sheba, a district in South Arabia celebrated for this resin (cf. isa. 60:6). Omit sweet before cane with LXX. From cane, calamus in Songs 4 : 14, was produced a perfume used in making incense ('»e. 48 : 24). The far country is doubtless India. The sacrifices were not sweet, i. e., agreeable, pleasing, costly as they might be. The people desired to go their own corrupt way (see ver. 16), and then placate their God with expensive offerings, but this Jehovah says is impossible ; their presents will not turn away the dreaded misfortune (see 11 : 15). On the contrary, 21, Jehovah will lay stum bling-blocks (Ezek. 3 : 20) before the people, and shall fall upon them, or, shall stumble against them, fathers and sons together (omit the twice), the catastrophe will be gen eral. For friend render fellow. 22-26. The Anguish Produced by the Fierce Northern Enemy. Ver. 22-24 are found with slight changes in 50 : 41-43. The reader is at once reminded of the descriptions of the same enemy found in ch. 4. For the north country, see 1 : 14, 15. Shall be raised from the sides of the earth, or, is stored up from the recesses of the earth (see i»a. 14 : is, "the recesses of the north " and of. Jonah 1 : 5) the mOl'e secret or unfrequented corners or nooks of the Aquila, Ch. VI. J JEREMIAH 75 23 They shall lay hold on bow and spear ; they ore cruel, and have no mercy ; their voice roareth like the sea ; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. 24. We have heard the fame thereof: our hands wax feeble : anguish hath taken hold of us, and pain, as of a woman in travail. 25 Go not forth into the field, nor walk by the way ; for the sword of the enemy and fear is on every side. 26 'O daughter of my people, gird thee with sack cloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamenta tion : for the spoiler shall suddenly come upon us. 27 I have set thee for a tower and a fortress among my people, that thou mayest know and try their way. 28 They are all grievous revolters, walking with slanders : they are brass and iron ; they are all cor rupters. 29 The bellows are burned, the lead is consumed of the fire ; the founder melteth in vain : for the wicked are not plucked away. 23 They lay hold on bow and javelin ; They are cruel, and have no compassion ; The noise of them roars like the sea, And they ride upon horses ; Prepared, as a man for the battle, Against thee, O daughter Zion. 24 We have heard the report thereof ; Our hands waxed feeble : Anguish has taken hold of uf. Pangs as of a woman in travail. 25 Go not forth into the field, Nor walk by the way ; For a sword of the enemy- Terror is on every side. 26 O daughter, my people, gird thee with sackcloth, And wallow in asnes : Make thee mourning, as for an only son, Most bitter wailing ; For suddenly shall come The spoiler upon us. 27 I have made thee an assayer [a fortress] i among my people ; That thou mayest know and try their way. 28 They are all the most refractory of the refractory, Abounding in lead, bronze, and iron : All of them deal corruptly. 29 If a smelter burns himself at the fire, There remains only lead : In vain do they go on refining ; For the bad elements are not removed. globe. 23. LXX has the verbs in the singular and the singular suffix pronoun. It matters very little, only we must understand that the singular participle and noun, set in array as men for war, or, prepared as a (one) man for the battle, must belong to the people just de scribed. Omit shall from the first line. 24. The prophet, in imagination, hears the fore boding of his fellow-citizens upon the approach of the Scythians. Thereof, i. c, of this fierce people (see ver. 4, 5). 25. There follows Jere miah's caution against leaving the city. The last clause is characteristic of our prophet (see 20 : 3, io ; 46 : 5 ; 49 : 29) , and in this form is found in but one other book (p». 31 : 13; of. Lam. 2 : 22). 26. The prophet perceives Jerusalem (* : 11) in deep mourning. The intensity of the sorrow is measured by the terms that describe the lamen tation. For similar marks of deep mourning, see 4 : 8 ; 13 : 18 ; 14 : 2 ; 25 : 34 ; Ezek. 27 : 30 ; Amos 8 : 10 ; Micah 1 : 10. For signs of distress less poignant, see 2 Sam. 13 : 19 ; Job 2 : 8. 27-30. The Prophet's Sad Retrospect over his Work. 27. I (Jehovah) have set thee, have made thee (Jeremiah) for a tOWer, Or, an assayer (<«' 'he corresponding verb, see » : 1 [Heb. 6] ; Job. 23 : 10) among the people of Jerusalem. By a process of refining, the prophet must seek to separate precious metal from dross (see Mai. s -. s). A fortress was per- i Came in haps in the first instance a marginal comment drawn from 1 : 18 by a scribe who confused pn3, bdhdn, assayer, with bahan or bahun, tower (l»a. 32:14; 23:13), just as the English translation does. 28 has Jeremiah's report. They are all grievous revolters, or, the most refractory of the refractory. A. V. probably understood (and correctly) the two participles as from the same verb, by supposing that '"ID, sdre, stands for 'ViD, s6rerS. For walking with slanders, read, abounding (Joel 3: is [Heb. 4 : is] ) in lead, by substituting V"13, bhddhil, for 7\3"1, rakhil. Perhaps these words, with the two that follow in Hebrew (they are is a simple in sertion of A. V.), constitute a comment on the moral results of the testing process from a writer who wished to preserve the figure that precedes and follows. They are all corrupters, All of them deal corruptly. 29. For The bellows are burned, the lead is consumed of the fire, read, If a smelter (read DSD) burns him self (Nlph'al, from Tin) at the fire (»f. r«. " : e [Heb. 7] ) . In this clause are used the three right- hand letters of DJjIB'XD, meeshtam. The other two, DO, may be understood in the sense of is completed, is perfected, remains, and with lead form the clause there remains only lead. The founder melteth in vain, or, in vain do they go on refining, since the lead used as a flux for carrying off the slag fails to accomplish from 1 ; 18, 76 JEREMIAH [Ch. VII. 30 Reprobate silver shall men call them, because the Loud hath rejected them. 30 Rejected silver shall men call them, Because Jehovah has rejected them. CHAPTER VII. 1 THE word that came to Jeremiah from the Lord, saying, 2 Stand in the gate of the Lord's house, and pro claim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. 3 Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 1 THE word that came to Jeremiah from Jehovah, saying, 2 Stand in the gate of Jehovah's house, and proclaim there this word, and say, Hear the word of Jehovah, all Judah, who enter in at these gates to worship Jehovah. 3 Thus says Jehovah [of hosts] , the God of Israel, Amend your ways and your doings, and I will Part II. The Temple Lament, etc. §1- Amendment Needed, 626-607 D. 0. its object and no pure metal is obtained. 30. Reprobate, rejected, silver shall men call them, who were the people of Jehovah (of. 7 : 28, 29) , 7 : 1 to 10 : 25. The Temple Lament over Jerusalem and the Prophecies of Destruction. (Delivered 607 b. c. ; pub lished 604, 603 ; enlarged much later. ) We now pass to the reign of King Jehoiakim, a Vassal Of Egypt (of. Introd. II. 2, and notes on 11 : 9-17 ; 12 : 7-17). Chs. 7 to 10, a considerable portion of which was delivered at a time not far from the beginning of this reign, are sometimes referred to as the Temple Discourse of Jeremiah. It is admitted, however, by the majority of recent expositors that 10 : 1-16 has no reference and 9 : 23-26 no especial reference to the situation presented in 7 : 1 to 9 : 22. The latter passage forms a kind of literary whole, though its parts were probably produced on different occasions.1 Whether Jeremiah himself in 604 B. c. united to this composition the passage that now forms an appropriate conclusion to its teachings and belongs to the same historical period (Jer. io : 17- 25) is doubtful ; for, if this is true, the subse quent interpolation of 9 : 23, 24 ; 9 : 25, 26 ; and 10 : 1-16 is more difficult of explanation. The topic of 7 : 1 to 9 : 22 may be designated, " True and False Ideas of Religion and the Conse quences of Following them," and the approxi mate date of a part of this at any rate is fixed by ch. 26, in which is a most interesting account of the profound sensation produced by Jere miah's preaching, and a simple, though tragic, statement of the sufferings borne by the prophet and his friends of this period. It should be added that several Scythian songs are dis tributed through chs. 7 to 10, and dates between 626 and 607 are therefore indicated for much of the material of the chapters. 7 : 1 to 8 : 3. The Necessity of Amend ment to Avert the Destruction of Zion. (Delivered 626-607 B. c ; published 604, 603; annotated after 536. ) 1, 2. Call to Attention. LXX has only the words Hear the word of the Lord all . . . Judah, and it looks as if the remainder was a late composition based on 26 : 1, 2, which is the introduction to Baruch's account of the same transaction. From ch. 26, which should be studied in connection with this chapter, we learn that the discourse belongs to the year 607. 1 is the phrase found at the beginning of grand divisions of the book of Jeremiah (see 11 : 1 ; ib : i ; 30 : l). The same phrase with addi tional matter is found at 21 : 1 ; 32 : 1 ; 34 : 1 ; 34 : 8 ; 35 : 1 ; 40 : 1, and without from Jehovah, 25 : 1 ; 44 : 1. A similar phrase is contained in 26 : 1 ; 27 : 1 ; 36 : 1 ; 45 : 1 ; 46 : 1 (the latter in the order which was the word of Jehovah, etc.). No such phrase is found in ch. 52, which is copied from 2 Kings, and there is none at the beginning of the division, chs. 37 to 39 ("'.. however, " : e). No such extended and formal phrase is used to mark less important divisions in the book, except at 14 : 1 ; 47 : 1 ; 49 : 34, where the peculiar order of 46 : 1 is followed ; 50 : 1 (some what different from all the others) which intro duces the oracle against Babylon ; and 51 : 59 where a command of Jeremiah's is introduced in a similar formal manner. 2. For the loca tion of the temple, see on 3 : 14. Gate, more precise than court (26 : 2), but n»t essentially different, since the gate is the opening into the court. These gates refer to the several en trances to the court through which the people came, or within which they found themselves (cf. 22 : 2). Worship, i. e., at some feast, fast, or stated service. 3-7. Fulfilment of the Moral Law Essential to Occupancy of Jehovah's Land. 3 (see 6 : ie). Omit of hosts with LXX. This place is this land (see ver. 6, 7, u, 20 ; 14 : IS, 15 ; 24 : 5, 6 ; 83 : 10 ; Deut. 12 : 3) ; though the emphasis may lie upon the capital and the tem- i The reader will observe that Jehovah's words to Jeremiah, the prophet's sad reflections over them, and oracles uttered by him, are mingled in the passage. Ch. VII.] JEREMIAH 77 4 Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. 5 For if ye thoroughly amend your ways and your doings ; if ye thoroughly execute judgment between a man and his neighbour ; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 8 Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not ; 10 And come and stand before me in this house, which is called by my name, and say, We are de livered to do all these abominations? 11 Is this house, which is called by my name, be come a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. 12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see 4 cause you to dwell in this place. Trust ye not in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, 5 are these ; but amend thoroughly your ways and your doings. If ye thoroughly execute j udgment 6 between a man and his fellow ; if ye oppress not the sojourner, the fatherless, and the widow, and shed not innocent blood in this place, neither 7 walk after other gods to your own hurt : then will I cause you to dwell in this place, in the land that I gave to your fathers, from of old and even for 8 evermore. Behold, ye trust in lying words, for 9 no profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn sacrifice to Baal, and walk after other gods whom ye have 10 not known, and then proceed to stand before me in this house, over which my name has been called, and say, We are delivered ; in order to do 11 all these abominations? Has this house, over which my name has been called, become a den of robbers In your eyes? I also,— behold, I have 12 seen, says Jehovah. For go, I pray you, unto my place which was in Shiloh, where I caused my name to dwell at the first, and see what I did to pie. See ver. 12 and cf. the reference to the cities of Samaria in 2 Kings 17 : 24, 26. 4. These, i. «., the buildings included within the temple area (of- 2 chron. s : u). For the threefold utterance cf. 22 : 29. The words are lying words, because in their use by the people they included the idea of the divine maintenance and protection. 5. For if, rather, but. Execute judgment signifies secure justice, as in 21 : 12; 22 : 3, 15 ; 23 : 5. For the same Heb. words in other senses see 5 : 1, 4, and for duties to fellow- citizens (render fellow for neighbour) cf. Deut. 5 : 20, 21 ; 15 : 2 ; 19 : 14 ; 22 : 24, 26 ; 23 : 24 ; 27 : 17, 24. 6. The stranger, i. c, the sojourner, the foreigner traveling or temporarily living in the land. For other references to the classes most likely to be oppressed see Exod. 22 : 21-23 ; 23 : 9 ; Deut. 10 : 18, 19 ; 24 : 14-22 ; 27 : 19 ; and cf. Jer. 5 : 28 ; 22 : 3. And shed not is a proper rendering, though the Hebrew has do not shed. We must suppose that the negative 7X, 'dl, is a scribal error for X 7, Iff, or that in the clause we have an insertion from 22 : 3. For innocent blood, which means the blood of innocent per sons, 2 : 34, see Exod. 23 : 7 ; Deut. 27 : 25 ; 2 Kings 24 : 4. Walk after other gods (see Deut. 6 : 14 ; 8 : 19 ; of. Jer. 1 : 16). To yOUT hurt (see 25 : 7), in form a clause of purpose, as if the necessary consequence were the aim of the actors (see ver. a, is, 19). 7. Dwell in . . . the land (see Deut. 11 : 31 , 30 : 20 ; of. Gen. 12 : 7) that I gave to your fathers (see Deut. II : 31 ; 30 : 20 ; of. Gen. 12 : 7 ; 13 : 15 ; 17 : 8 ; 26 : 3 ; 28 : 13). For ever and ever, or, from of old and even forever. 8-11. The Profanation of the Temple. 8. Lying words (see ver. 4). That cannot profit, or, for no profit, in form a clause of pur pose, but see ver. 6. For a similar idea in an other form see 9. For the transgressions named in this verse see Exod. 20 : 7, 13-15 ; cf. Jer. 5:2; 1:16; 44: 3; Deut. 11:28; 13: 6, 13; 28 : 64. See ver. 6 and for Baal see 2 : 8. The reader will rec ognize the Deuteronomic expressions. 10. The form of the verb changes, and introduces a kind ofapodosis. After ye have done these things, will ye come and stand, i. e., proceed to stand (2:7). This house, the temple (ef. ver. 12^ which is called by my name, or, over which my name has been called, i. e., which is my property, my dwelling (see 14 :9; 15 : 16; Deut. 28 10, and cf. especially ver. 12 below : 2 Sam. 12 28), Delivered, i. e., from the unfortunate con sequences of such action. Do you present the offerings and perform the ceremonies of the temple worship in order that you may commit with impunity the abominations mentioned in ver. 9 ? Abomination is a general word de noting any person, custom, or act, in some way abhorrent, especially such as are morally wrong, or contrary to good religious custom. This word is not often used of an actual idol (cf. 4 : 1 ; 7 : 30 ; 16 : is) . The poverty of the services is asserted in 6 : 20 ; Isa. 1 : 11-17. 11. Has it come to this, that the temple of Jehovah has become a den, or, cave, of robbers, in the opinion of these Is raelites ? The passage is cited by Jesus in Matt. 21 : 13 ; Mark 11 : 17 ; Luke 19 : 46. I have seen, I have been a witness of your evil deeds, and (it is implied ) will punish them. 12-15. The Judgment on Shiloh and that in Store for Jerusalem. 12. But, better, for. Go (in imagination) to my former place of residence, Shiloh, where I set my name, or, where I caused my name to dwell (see ver. 10 ; Dent. 12 : 11 ; 26 : 2); at the first (Josh. 18 : 1), and see what I did to it (' sum. * ; ps. »s ¦ 78 JEREMIAH [Ch. VII. what I did to it for the wickedness of my people Israel. 13 And t now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and! called you, but ye answered not ; 14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the Elace which I gave to you and to your fathers, as I ave done to Shiloh. 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. 16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make inter cession to me : for I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem ? 18 The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto others gods, that they may provoke me to anger. it because of the wickedness of my people Israel, 13 And now, because ye have done all these works, says Jehovah, and I spake unto you, rising early and speaking, but ye heard not ; and called you, 14 but ye answered not : I will do to the house, over which my name has been called, wherein ye trust, and to the place which I gave to you and 15 to your fathers, as I did to Shiloh. And I will cast you out of my presence, as I have cast out [allj your brethren, the whole seed of Ephraim. 16 And thou, pray not thou for this people, Neither lift up cry nor prayer for them, Neither make intercession to me : For I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem ? 18 The children gather wood, And the fathers kindle the fire, And the women knead dough, To make cakes for the queen of heaven, Pouring out also drink offerings to other gods, In order to vex me. 60; of. jer. 44 :s). Shiloh is written ITS' as in Judg. 21 : 21, but in 26 : 6 it is ilW, with 1 Sam. 1 : 3 ; 2 : 14 ; 4 : 3, 12 ; and in ver. 14 ; 26 : 9 ; it is 1'7#, with 1 Sam. 1 : 24 ; 3 : 21. A fourth form, iTTtf is found in Gen. 49 : 10 ; 1 Kings 2 : 27. The differences consist in the use or omission of a vowel-letter, and of the substitution of one vowel-letter for another. The place was situated in the territory of Ephraim at a point minutely described in Judg. 21 : 19. Bethel was ten miles north of Jerusalem, and Shiloh is nine and one- half N. N. E. of Bethel. It had been a specially important place of worship in the earlier period, just as Jerusalem was before the abolishment of the high places, when it became, of course, the only lawful one (cf. si: 6). The circumstances connected with the destruction of the Shiloh- temple were evidently well known to Jeremiah's hearers, though we have to depend upon this passage for our knowledge of this event. No doubt these lip- worshipers of Jehovah had been told this story upon their mothers' knees, and since they heard it had meditated long over the surprising iniquity that rendered such a judg ment necessary, and they had perhaps congratu lated themselves that they were orthodox serv ants of Jehovah. And they are unmasked in all their blind self-righteousness, while their works are characterized as of a piece with those of the earlier time. 13. With the exception of 2 Chron. 36 : 15, neither of the phrases, rising up early and speaking, see 25 : 3; . . and sending, 7 : 25 ; 25 : 4 ; 44 : 4 ; . . and protesting, 11:7; . . and teaching, 32 : 33, is used outside of our book. They refer to the continuous prophetic announcements since the beginning of Israelit ish history, under the image of the hours of a day's labor from early dawn. The last part of the verse contains probably a reminiscence from Isa. 65 : 12 ; cf. Jer. 25 : 4 ; 35 : 15-17. 14 (see 26 : 6, 9 unci cf. ver. 4, 11, 12, of our chapter), 15 (see 2 Kings 17 : 18-23 ; 23 : 27). Omit the first all With LXX. Jeremiah's followers regarded the exile of Judah as included practically in the pre dictions of disaster uttered in this period of his life, and they have not hesitated to adapt the language to this idea. Cf. Introd. IX. 16-20. Intercession for the Idolaters Useless. Jeremiah is represented as no longer in the court of the temple, but in some secluded spot, whither he retired for meditation, either from the preaching service just considered, or after some other address or reflection upon the waywardness of Jehovah's people. At all events, the personal experience here given may belong to the period that included the temple discourse. The verses present Jeremiah's re flections in the form of a divine message for himself. He is bidden cease intercession for his countrymen (see 11 : 14 ; 14 : 11 ; 15 : 1). There fore, rather, and thou. 17. Seest thou (cf. s : 6). For the places, see 11 : 6 ; 44 : 6 ; cf. 5 : 1 ; 11 : 13. 18. Queen. M. T. has the correct consonants, r\jlD, here and in ch. 44, but the wrong vowels, pronouncing the word m'l'ekhUh, instead of malkdth, on the assumption that rOlwD, work of, or host of, was intended. LXX likewise made the same mistake and thought of the host of heaven, but in 44 : 17 the reading of LXX is correct. The queen of heaven is doubtless the Phoenician goddess Ashtoreth (2 Kings 2s : 13), or Ashtarte, thecounter- part of the Assyrian Ishtar, to be identified with Aphrodite and Venus. In 44 : 19 the cakes are said to portray her, or form models of her. We may infer, therefore, that they were little crescents or star cookies. And to pour out, or pouring out, introduces the accompaniment. Ch. VII.] JEREMIAH 79 19 Do they provoke me to anger ? saith the Lord : do they not provoke themselves to the confusion of their own faces? 20 Therefore thus saith the Lord God ; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground ; and it shall burn, and shall not be quenched. 21 Thus saith the Lord of hosts, the God of Israel ; Put your burnt offerings unto your sacrifices, and eat flesh. 22 For I spake not unto your fathers, nor com manded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices : 19 Do they vex me ? Says Jehovah ; Is it not themselves, To the confusion of their own faces ? 20 Therefore thus says the Lord Jehovah : Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground ; and it shall burn, and shall not be quenched. 21 Thus says Jehovah [of hosts, the God of Israel] : Add your burnt offerings unto your sacrifices, And eat flesh. 22 For I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, with reference to burnt offering Drink offerings, or libations, were of otZand of wine (Numb. 18 : 12), and also of water (i Sam. 7:6,2 Sam. 23 : 16). For several expressions in this verse, see 44 : 8, 17, 19, 25. The source of ch. 44 probably provided much of the material for our chapter (cf. i 16). That they may provoke me to anger, rather, in order to vex me. Here the purpose is put for the result (cf. ver. 6). The clause reminds of 25 : 6, 7; Deut. 31 : 29 and other passages. 19. Do they vex me? The implied answer is No, but this must be understood comparatively, since Jehovah is moved to wrath. The chagrin of the people over the consequences of their acts is far worse, however, and is reflected in their countenances. 20. Upon this place (see ver. 3). Upon is correct, but Heb. ;X must be changed to by. For the beginning and end of the verse, see 44 : 6 ; 4:4. 21-26. Offerings no Proper Substi tute for Obedience. A continuation of ver. 1-15. Omit of hosts, the God of Israel with LXX. Put, i. e., add, your burnt offerings unto your sacrifices. Sacri fices (Exod. io : 25), i. e., peace offerings. It was the habit of the Israelites to eat a part of these at sacrificial meals (Lev. 7 : is, 16), and to offer the burnt offering wholly to Jehovah (Lev. 1 : 9). Jehovah has no interest, however, in anything that his revolting people may offer, since the sacrifices have lost their sacredness owing to the misconduct of the worshipers. One offering is the same as another, and both are mere flesh which the people may eat if they will. 22. Until very recently commentators have sought to evade the natural meaning of this verse by strained interpretations. On the one hand it has been explained as a rhetorical statement, expressing not an absolute antithesis, but a relative one. According to this Jehovah would be made to say, " I have not so much given you commands in respect to sacrifice, as rather en joined something else upon you." The objec tions to this are : (1) That in a matter of such importance the prophet would be likely to use a regular, not an unusual method of speech ; (2) that the relative antithesis is assumed with out satisfactory parallels; (3) the asserted in significance of the offerings is not consistent with the solemn commands and sanctions of the pentatcuchal legislation ; (4) an absolute an tithesis is more in harmony with the preceding verse. On the other hand, it has been asserted that day is to be understood as a twenty-four- hour day and not of the period of the Mosaic legis lation. But this hypothesis would exclude the command of ver. 23 as well (ef. S4 : 13, 14). Once more, concerning (ef. 14 : 1 ; 2Sam. 18:5), has been given the meaning because of, for the sake of, but (even if this meaning could be substan tiated) it would not be suitable for a prophet to abrogate the divine commands, as Jeremiah on this theory practically does in ver. 21, whatever may have been the divine purpose in issuing the ceremonial law. Jeremiah seems to say that Jehovah had not insisted upon these sacrificial rites which the Israelites had in herited from the fathers. Compare the expres sion your burnt offerings («r. 21). He had accepted their sacrifices, their incense had pos sessed agreeable fragrance for him, he had been pleased with the manifold attentions thus paid to his Holy Being, but he was pleased for just this reason, that they were the natural expres sion of loving and worshipful hearts, and so soon as they ceased to express these qualities, they degenerated into mere forms and ceremo nies that had no efficacy whatever, and in deed were an abomination to him. Sacrifices did not originate at Sinai and were not there commanded. In Deut, chs. 12 to 26 (cf. EMd. 23 : 14-19), sacrifices are indeed enjoined, but in a way consistent with the hypothesis that they are inheritances from the past, and that only 80 Jeremiah [Ch. vii. 23 But this thing eemmanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people : and walk ye in all the ways that I have commanded you, that it may be well unto you. 24 But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagina tion of their evil heart, and went backward, and not forward. 25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them : 26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck : they did worse than their fathers. 27 Therefore thou shalt speak all these words unto them ; but they will not hearken to thee : thou shalt also call unto them ; but they will not answer thee. 28 But thou shalt say unto them, This is a nation that obeyeth not the voice of the Lokd their God, nor receiveth correction : truth is perished, and is cut off from their mouth. 23 or sacrifice : but this thing I commanded them, saying, Hearken to my voice, and I will be your God, and ye shall be my people : and walk ye in all the ways that I command you, that it may be well with you. 24 But they hearkened not, Nor inclined their ear, But walked [in counsels] in the stubbornness of their evil heart, And went backward and not forward. 25 Since the day that your fathers came forth out of the land of Egypt unto this day, I have sent unto you all my servants, the prophets [by day] , rising early and sending them : 26 Yet they hearkened not unto me, Nor inclined their ear, But made their neck stiff : They did worse than their fathers. 27 And thou shalt speak all these words uuto them ; But they will not hearken unto thee : Thou shaft also call unto them ; But they will not answer thee. 28 And thou shalt say unto them, This is the nation that has not hearkened To the voice of Jehovah their God, Nor received correction : Faithfulness has perished [and is cut off] from their mouth. the conditions of their presentation are to be regulated. It is possible that even the minute prescriptions of the priestly parts of the Penta teuch may be understood in this way. At any rate, Jeremiah who, it must be remembered, had been for five years in prophetic service when the regulations of Deuteronomy were put in force by Josiah, seems to have wished to set his hearers upon the right track in this matter. What then had been enjoined by the Lord God ? That which for evermore is the duty of man, 23, attention to the divine voice and a life in har mony with his will. The discharge of moral obligation and the godly walk (of. ver. 1-15) are the divine conditions of right living and of pros perity. And this is the reason why in Deuter onomy the emphasis is laid, not on the Levitical ceremonies, but upon loyalty to Jehovah. Com pare for this idea as well as for the language of our verse, Deut. 4 : 40 ; 5 : 33 ; 6 : 18 ; 10 : 12, 13 ; 28 : 1, 2. Other prophetic voices were lifted to announce the same vital message (see i»a. i : 10-17 ; Hosea 6:6; Amos 5 : 21-25 ; Micah 6:6-8; Ps. 50 : 7- 16 : 51 : 16-19 [Hob. is-21] ) ; it is scarcely necessary to add that in the interpretation of vers. 21-23, the present writer has left untouched the ques tion of the Mosaic institution of the penta- teuchal legislation. 24. For the expressions of this verse, significant of the disobedience of the fathers, see 2 : 27 ; 3 : 17 ; 11 : 8 ; 15 : 6 ; 17 ; 23 ; 18 : 17 ; 32 : 33 ; Deut. 29 : 19 [Heb. 18] ; 2 Kings 17 : 14, 40. Omit in the counsels and with LXX, and for imagination render stubbornness with A. V. M, B. V. 25. There is no sufficient reason for the even of A. V. Omit also daily. In the Hebrew we have UV, y6m, day (from an original D'), after D'KOjil, and we may suppose either that the letters W have been accidentally repeated from the word to the right, i. e., from the preceding word, or that the word D', day, should be added to the Hebrew text, since it takes day, day, in Hebrew to pro duce daily. The excision, rather than the addi tion, of D' is preferred, for this brings the verse into harmony with 25 : 4 ; 26 : 5 ; 29 : 19, etc. For the interpretation, see ver. 13, and for the first part of the verse, see 11 : 7 ; Deut. 5:6; 13 : 5, 10. 26 (cf. ver. 24; 16:12; 17 : 23 ; 44 : 5 ; Deut. io : i6). Hardened, i. e., made stiff. Per haps we should understand that ver. 26 applies to each succeeding generation of Israelites. There must be, however, a particular reference to the men of Jeremiah's time. 27-29. The Unbroken Disobedience and the Ultimate Lament. Here are words of the prophet doubtless delivered in another connection (ef. ver. 16-20), and provided with a special introduction (ver. 27, 28 to unto them), which in LXX has only the words, And thou shalt speak unto them this word. For 27 cf. ver. 13. 28. For a nation, render the nation with R. V. For obeyeth not, render, has not hearkened to. Truth, or, faithfulness (omit the article from M. T., since it is a scribal Ch. VII.] JEREMIAH 81 29 Cut off thine hair, 0 Jerusalem, and cast it away, and take up a lameutation on high places ; for the Lokd hath rejected and forsaken the gen eration of his wrath. 30 For the children of Judah have done evil in my sight, saith the Lokd: they have set their abominations in the house which is called by my name, to pollute it. 31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire ; which I commanded them not, neither came it into my heart. 32 Therefore, behold, the days come, saith the Lord, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter : for they shall bury in Tophet, till there be no place. 29 Cut off thy hair, and cast it away, And take up a dirge on the bare heights ; For Jehovah has rejected and forsaken The generation of his wrath. 30 For the sons of Judah have done that which is evil in my sight, says Jehovah : they have set their detestable things in the house over which 31 my name has been called, to defile it. And they have built the high place [s] of Topheth, which is in the valley of the son of Hinnom, to bum their sons and their daughters in the fire ; which I commanded not, neither came it into my mind. 32 Therefore, behold, the days come, says Jehovah, that it shall no more be called Topheth, nor, The valley of the son of Hinnom, but The valley of slaughter : and they shall bury in Topheth, be- repetition of the preceding letter), is per ished, has vanished (ef. 5 : 1-3). Omit and is cut off with LXX. And therefore the daughter Zion (4 : so. si) is bidden, 29, cut off' the hair of her head — Heb. "iTJ, nezlr, literally, the separation, or consecration of the Nazarite (Num. oh. 6), and secondarily, long hair, since this was a mark of that separation — in token of mourning (J°b 1 : 20 ; Micah 1 : 16 ; cf. Deut. 14 : 1), since the present generation of the people suf fers the divine wrath and rejection (6 ; 30 ; isa. 10 : 6). Lameutation means dirge and in dicates the Hebrew elegy, a poem constructed in a peculiar form (Introd. V.) for funeral oc casions (of. 9 : 10, 17 [Heb. ver. 9, 16] ). High places, i. e., bare heights (3 : 2, 21). 7 : 30 to 8:3. The Abominations at Jerusalem, the Waste of Judah, and the Indignities to be Suffered by her Citizens. Ver. 26 has here its continuation. Evil in my sight, see Deut. 4 : 25 ; 9 : 18, and many other passages. For abominations, or, detestable things, similar to these, see 4 : 1 ; Deut. 29 : 17 [Heb. 16]; 1 Kings 11 : 5, 7 ; 2 Kings 21 : 5, 7 ; 23 : 2-15 ; Ezek. 5 : 11 ; cf. Ezek. 8 : 3- 17. My name (see ver. 10). The symbols of idolatrous worship were not confined to the high places, but were brought into the temple itself. 31. The high places, or, place, LXX, were first elevations (1 Sam. chs. 9, 10 ; Deut. 32 : 13 ; Micah 1 : 3, 4; Job 9 : 8 ; Ezet. 20 : 29) ; then places of worship On heights (1 Kings 11 : 7 ; Ezek. 6:3); and finally sacred places generally, though estab lished in valleys, or cities, as here and 19 : 5 ; 1 Kings 13 : 32 ; 2 Kings 23 : 8 ; Ezek. 16 : 16. The valley of the son of Hinnom, proba bly the present er-Rababi, extended along the entire west and south sides of ancient Jeru salem. (See however, E. Bi., art. Jerusalem. ) Here was Tophet, or, Topheth, not far from the gate Barsith (19 : 2), which is sometimes called gate of potsherds, and is identified by Conder and others with the Dung gate (Neh. 2 : 13 ; s : u)t F at the southeast corner of the city. Topheth should be pronounced Tapheth with LXX, and in itself has the harmless meaning of fireplace, having been identified by W. R. Smith with the Aramaic Vplidyd. The distinctive feature about this place of sacrifice was the place of fire where the children were burned. The vowels of Topheth appear to have been derived from Boshith, shame, in token of the horrible prac tices of the place. Cf. the change of MelSck to MoUch (1 Kings 11 : 7, etc.). Ewald thinks the place was established by Manasseh (see 2 Kings 21 ; s-6), and it may be true, although his grand father had offered his son in the same terrible way (2 Kings 16 : s ; 2 chron. 28 : 3). Indeed the of fering of children was a practice of long stand ing (Exod. 22 : 29 [Heb. 28] ; Judg. 11 : 34-40 ; Micah 6:7), having been borrowed from the Ammonites (i Kings ch. n), and from the Canaanites (Deut. 12 : 31). The god to whom the Ammonites offered children was MUSkh (1 Kings 11 : 7 ; 2 Kings 23 : 10); or, Milkffm (1 Kings 11:6; 2 Kings 23 : 13) ; in Our passage the God is Jehovah as m'elikh, king (32 : 35), or as baal, lord (19 : 5; cf. 2 ; 8). The children were used to propitiate the deity as other offerings were, and of course possessed in the thought of the worshiper peculiar efficacy (Micah 6: 7). They were entirely consumed by fire as burnt offerings (2 Kings 17 : 31), and they were supposed to pass over to the divine King (2 Kings 2s : 10). In Israel at least, they appear to have been put to death before the fire was kindled (Gen. 22 : 10 ; Ezek. 16 : 20, 21). In Hebrew, the valley of the son of Hinnom isgi'bhtn -\-Blnn6m, named doubtless from a former owner of the ravine. A shortened form is found in some passages, e. g., Josh. 15 : 8, as gi Binnffm, the source of the Greek gehenna or hell. The them supplied by A. V. is not needed. For heart, render, mind. 32. In time to come (the days come is found fre quently in Jeremiah: 9 : 25 [Heb. 24]; 16 : 14, etc. ; see Amos 4:2; Isa. 39 : 6 ; cf. Jer. 3 : 16), 82 JEREMIAH [Ch. VIII. 33 And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth ; and none shall fray them away. 34 Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride : for the land shall be desolate. 33 cause there shall be no place else. And the dead bodies of this people shall be food for the birds of heaven, and for the beasts of the earth, with 34 none to frighten them away. And I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the sound of joy and the sound of gladness, the voice of the bridegroom and the voice of the bride: for the land shall become a waste. CHA'PTEE VIII. 1 AT that time, saith the Lokd, they'shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabi tants of Jerusalem, out of their graves : 2 And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped : they shall not be gathered, nor be buried ; they shall be for dung upon the face of the earth. 3 And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. 4 Moreover thou shalt say unto them, Thus saith the Lord ; Shall they fall, and not arise? shall he turn away, and not return ? 5 Why then is this people of Jerusalem slidden 1 AT that time, says Jehovah, [and] they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of 2 their graves : and they shall spread them before the sun, and the moon, ana all the host of heaven, which they have loved, and which they have served, and after which they have walked, and which they have sought, and which they have worshiped : they shall not be gathered, nor be buried ; they shall be as dung upon the 3 face of the ground. And death shall be chosen rather than life by all the remnant that are left of this evil family, in all the places [that are left] , whither I have driven them, [says Jehovah of hosts]. 4 And thou shalt say unto them, Thus says Jehovah : Do men fall, and not rise again? Or does one turn back and not return ? 5 Why then has this people [Jerusalem] turned back By a perpetual revolt ? §2. The Imminent Danger, 626-610 u. c. the valley of slaughter will be the proper designation of this consecrated ground, for it will be the scene of great carnage, and they shall bury, etc., till there be no place, rather, because there shall be no place else, i. e., other places of burial shall be full of graves. 33. Many must lie unburied upon the surface of the ground, and become the food of carrion creatures, there being no friends to do them honor, or to drive away the birds and the beasts of prey (ef. 16:4; 19:7). For carcases, render, dead bodies; for meat, food; for fowls, birds; and for fray, frighten. 34. Jehovah adds: then, or, and, I will cause to cease all joyful sounds out of Judah (16 : 9 ; 25 : 10, 11), (in all the passages render joy instead of mirth with 33: 11 A. V.), for the land shall be desolate, or, shall become a waste. Ch. 8. 1. At that time (3 ; 17) they, i. e., the enemy's soldiers, shall plunder the graves. The desecration of these is the crowning indignity, and the special classes herein enumerated (of. 1 : 18; 4 : 9) would have burial places specially suited to their rank and magnificence (see isa. 22 : 16). The reader need scarcely be reminded of the extra care for the dead practised in ancient times, both in Palestine and in the surrounding countries, and of their particular provisions against the violation of their graves. 2. The bones are left uncared-for under the open heaven, in full view of the heavenly bodies to which worship has been rendered. For the ex pressions of this verse, see 16 : 4, 6 ; 19 : 13 ; 25 : 33; Deut. 4:19; 17:3. Whom (five times) should be changed to which with A. E. V. 3. The extraordinary distress will follow all escaped Israelites into their places of exile, so that they will prefer death to life (of. 24:9; job 7 : is). Expunge which remain and saith the Lord of hosts with LXX. The first reading is an incorrect scribal duplicate of that are left. Here the emphasis has been laid so strongly by Jeremiah's biographers upon his predictions of misfortune, that reference should be made to those concise and original forms of statement in the Scythian and other poems of this period, which exhibit the proph et's style and cast of thought with absolute precision. Cf. also with the verses just ex pounded the happy future in store for the first exiles to Babylon, those of 597 B. c. 8 : 4 to 9 : 1. The Wilfulness of Judah Exposed ; Defeat and Exile Threatened. (Delivered 626-610 B. c, published 604, 603.) 4-7. Stubborn Resistance to Jehovah's Sway. For the form of the questions, see 2 : 14, 31. For shall they fall, shall he turn away, render, Do men fall, does one turn back. 5. There is no precedent for such constant unre- Ch. VIII.] JEREMIAH 83 back by a perpetual backsliding? they hold fast deceit, they refuse to return. 6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. 7 Yea, the stork in the heaven knoweth her ap pointed times ; and the turtle and the crane and the swallow observe the time of their coming ; but my people know not the judgment of the Lord. 8 How do ye say, We are wise, and the law of the Lord is with us ? Lo, certainly in vain made he it ; the pen of the scribes is in vain. They hold fast deceit, They refuse to return. 6 I listened and heard, They speak not aright : No one repents of his wickedness, Saying, What have I done ? Everyone runs hither and thither in his course, As a horse that rushes headlong in the battle. 7 Yea, the stork in the heaven Knows her appointed times ; And the turtle-dove and the swallow Observe the time of their coming ; But my people know not The ordinance of Jehovah. 8 How do ye say, We are wise, And the law of Jehovah is with us? Surely, behold, has wrought falsely The false pen of the scribes. liability and persistence in an evil course. For slidden back, backsliding, render, turned back, revolt. Deceit (see 5 : 27 ; 7 : 28). For the play on the Heb. word 3^, shubh, turn, see 3 : 12. Omit of Jerusalem with LXX, and make the feminine verb a masculine. 6 is de scriptive of a present condition, and therefore spake, repented, turned to, must be changed to speak, repents, turns to, or rather, runs hither and thither with LXX (by sub stitution of Dty for 31?). A. V. assumes his for their before course and we may be justified in doing the same on the testimony of LXX. Rusheth headlong is a doubtful translation of a word used of the flowing, or pouring of a stream, which is scarcely applicable to a horse. The word is needed, neither for the sense, nor the meter, and possibly e)C?ltJ', shSteph, is an enlarge ment of what was originally a marginal correc tion of Oty for ysi in the preceding clause. It should doubtless be omitted. The meaning seems to be that the people rush furiously hither and thither in their own chosen way, as a charger does in action, and that they pay no regard to the commands of God or the rights of men (ef. 2 2s). Probably Jeremiah is the speaker, see ver. 7. These migratory birds can be relied upon to appear at the return of spring time. Know not the judgment of the Lord is repeated from 5 : 4, although here the lack of will to do right is intended (ef. 2 : 8). For and the crane, render, and the swallow, and omit and the swallow. The and is to be expunged with LXX and Isa. 38 : 14, and the word translated the swallow is a particular designation of "the swallow" just mentioned, and not a third bird. Heb. has lU.jMl), 'dghur, after D1D1, the 1U^ being needed to differentiate the DID, which means swallow, from the DID, which means horse. Note the fact that the word " horse " had been used just before. The precise meaning of the epithet is unknown, but it may signify some sort of chattering in the note (»f- isa. S8 : 14), and this peculiarity of the swallow led the Greeks to see in it a reminder of a barbarous tongue (^Esch., Agam., 1050, referred to by Driver). For turtle, or, turtle-dove, see H. B. D. 8-10a, 13. False Wisdom and the Ap palling Losses of the Wise Men. 8 (ef. is : is). For in vain made he it; the pen of the scribes is in vain, render, haswrought falsely the false pen of the scribes. The priestly scribes (2 : 8) are here addressed. They deemed themselves wise because they had a written law, Deuteronomy, and because the teaching of its precepts was committed to them; and they despised the young prophet who appeared in the temple and in the market-places with his pretended word from Jehovah. They knew what Jehovah's will was. But the prophet in timates that they had added their own false pre cepts to the ordinances of Jehovah, and had entered them in the sacred book. Possibly, through the influence of Jeremiah and men of his stamp, the scribes were compelled to ex punge their unauthorized additions. What these were we do not know, but we may con jecture that they had to do with abominations in worship similar to those so frequently alluded to in the book of Jeremiah (see, e. g., 7 : so, si). It may be true also that a prophet of Jeremiah's spiritual insight would see the possibility of formalism growing out of the observance of the law in Deuteronomy, as we now have it, and might use the language of ver. 8 even of it. For we must realize that the scribes were not mere copyists, but handlers, interpreters of the law, and their oral instructions (Dent. 24 : 8), placed on a par with the prescriptions of the 84 JEREMIAH [Ch. VIII. 9 The wise men are ashamed, they are dismayed and taken : lo, they have rejected the word of the Lord ; and what wisdom is in them ? 10 Therefore will I give their wives unto others, and their fields to them that shall inherit them : for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. 11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace ; when there is no peace. 12 Were they ashamed when they had committed abomination ? nay, they were not at all ashamed, neither could they blush : therefore shall they fall among them that fall : in the time of their visita tion they shall be cast down, saith the Lord. 13 1 will surely consume them, saith the Lord : there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade ; and the things that I have given them shall pass away from them. 14 Why do we sit still ? assemble yourselves, and let us enter into the defenced cities, and let us be silent there : for the Lord our God hath put us to silence, and given us water of gall to drink, be cause we have sinned against the Lord. 9 The wise men shall be put to shame, They shall be dismayed and taken : Lo, they have rejected the word of Jehovah ; And what manner of wisdom have they? 10 Therefore will I give their wives unto others, Their fields for new possessors ' For from the least even unto the greatest Every one of them is greedy of gain, From the prophet even unto the priest Every one deals falsely. 11 And they have treated the injury of the daughter my people Superficially, Saying, peace, peace ; When there is no peace. 12 They shall be put to shame because they have committed abomination : Yea, they are not at all ashamed, Neither do they know how to be confused : Therefore they shall fall among them that fall : At the time of their visitation they shall stumble, Says Jehovah. 13 will I certainly gather, says Jehovah ; (Leaving) no grapes on the vine. Nor figs on the fig tree, And (only) faded leaves, I will give to these the fruits thereof. 14 Why do we sit still? Assemble yourselves, And let us enter into the fortified cities, And let us perish there ; For Jehovah our God Causes us to perish, And gives us water of gall to drink, Because we have sinned against him. written law, would carry the authority of the law, and, if untrue, would be the equivalent of false writings. 9. Are ashamed, or, shall be put to shame (ef. 2 : 26; 6 : is). The word is of course the divine "word" at the mouth of his prophet. These scribes were so attached to their traditions that they made the command ment of God of none effect, and their so-called wisdom can lead only to disaster. Duhm re marks on the passage that it is " the tragedy of religion, that the dead prophet kills the living one." The disasters are enumerated in 10a, and 13. For and their fields to them that shall inherit them, their fields to new pos sessors is better. The rest of ver. 10 and ver. 11, 12 were entered by a biographer of Jere miah from 6 : 13-15. LXX does not have the words here. For the exegesis, see the other passage. It is needful to say only this, that a comparison of the two passages should be con vincing of the fact that the scribes in early times copied passages with substantial accuracy, but did not object to slight variations. In ver. 10, e. g., every one of them is Tv)3, kulld, in 6 : 13, 1^3. In 6 : 14, the daughter of (see 4 : 11) is not found in the Hebrew. 13. I will surely consume them should be rendered, Iwill cer tainly gather, and the words complete the line found in ver. 10. The Hebrew word DS'PX, '"siphem, should read D3D1N, 'ds'phem (of. 1 Sam, 15 : 6), as is clear from the corresponding infini tive immediately before it, which imparts in tensity to the action expressed by the verb. The loss of the fruits and foliage is expressed with a fair degree of accuracy in A. V., only in the Hebrew the clauses are circumstantial with reference to the last sentence in the verse. " (Leaving) no grapes . . . figs," etc. And the things that I have given them shall pass away from them, rather, Iwill give to them, or these, (i. e., to the new possessors, ver. 10) the fruits thereof. For Dl"OjT, yd'dbh'rum, which cannot be translated, read DT'SJ^, 'abhuram, with Josh. 5 : 11, 12. 14-17. The Approach of the Foe. An other Scythian song, belonging therefore to the days of Josiah. For the beginning of it, cf. 4 : 5, and notice that here the fortified places will not prove a sufficient protection. The people are to perish with hunger, and at last are aroused to perceive their danger. Water of gall is a figure for the bitter inflictions of Je- 1 The last words of this line are found at ver. 13. Ch. VIII.] JEREMIAH 85 15 We looked for peace, but no good came; and for a time of health, and behold trouble ! 16 The snorting of his horses was heard from Dan : the whole land trembled at the sound of the neighing of his strong ones ; for they are come, and have devoured the land, and all that is in it ; the city, and those that dwell therein. 17 For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. 18 When I would comfort myself against sorrow, my heart is faint in me. 19 Behold the voice of the cry of the daughter of my people because of them that dwell in a far country : Is not the Lord in Zion ? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities ? 20 The harvest is past, the summer is ended, and we are not saved. 21 For the hurt of the daughter of my people am I hurt ; I am black ; astonishment hath taken hold on me. 22 Is there no balm in Gilead ; is there no physician 15 One looked for peace, But no good came ; For a time of healing, And behold sudden destruction. 16 (A sound) is heard from Dan, The snorting of his horses ; At the sound of the neighing of his steeds The whole land trembles ; And he comes, and devours the land and all that is in it ; The city and those that dwell therein. 17 For, behold, I will send among you Serpents, basilisks, For which there is no charm ; And they shall bite you, [says Jehovah]. 18 Incurable upon me is sorrow, My heart is heavy upon me : 19 Behold, the sound of the cry of the daughter my people From a far stretching land : Is not Jehovah in Zion ? Or is her king not in her? Why have they vexed me with their graven images, With foreign vanities? 20 The harvest is past, the summer is ended, And we are not saved. 21 For the break of the daughter my people, am I broken up, I am in black ; Fright has taken hold on me. 22 Is there no balm in Gilead ? Nor physician there ? hovah (»eeo : 15; 2s : 15). The Hebrew word means an herb yielding fruit extremely bitter to the taste (aee Deut. 29: is). Against Jehovah should be read perhaps against him with LXX. 15. The verse has been conformed to 14 : 19, at least in the last word, which should be read sudden destruction with LXX. In health we have a final n for the X of 14 : 19, another ex ample of the frequent exchange of these letters. The expectation of peace has been disappointed (of. 6 : 14), and even now, 16, A sound (LXX), that of the destroyer's horse, sets the whole land in commotion. For strong ones, parallel to horses, render, steeds. For Dan, see 4 : 15. For they are come, and have devoured, rather, And he comes and devours, with the con text (LXX also has singular verbs). 17. Je hovah is the speaker in this concluding stanza. For cockatrices render, basilisks, i. c, ser pents of deadly power celebrated in fable. The expression saith the Lokd is not found in LXX, and overloads the stanza. For snake- charmers, cf. Ps. 58 : 4, 5 [Heb. 5:6]. 8 : 18 to 9 : 1 [Heb. 8 : 18-23]. The Pain of the Peophet. When, I would comfort myself against sorrow should be read, Incurable upon me is sorrow, since LXX leads us to make of Tl'J'^an, mabhHighitM, the two words nni "hya. My heart is faint, i. e., sick, heavy, in, or, upon, me (ef. * = w). 19. Because of them that dwell in a far country should be rendered, From a land of distances, or, From a far-stretching land (isa. S3 : 17, r. v.). Jeremiah hears, in imagination, the people of the land of Israel (* = 11) crying out for its divine King (ef. 2 : 27, 28). Why does not the monarch protect his land ? (3:U) The answer is plainly given by Jehovah himself in a third question, so characteristic of Jeremiah, the content of which is illustrated by 2 : 5 ; 7 : 19, 20. Strange is foreign. 20. The pro longed distress is anticipated and vividly pre sented, possibly with the use of a proverb, but at any rate in the form of an invasion impend ing from the spring-time (the harvest extended from April for fifty days) through the summer, and perhaps autumn, during which period the people had hoped again and again for deliver ance, only to be disappointed. 21. The prophet speaks for himself again, and describes the in tensity of his grief. He is hurt, lit., broken, broken up, in mind, heart. I am black, or, I wear black, lam in, black, as if the in jured body (the people of Judah) had already passed away. Astonishment, rather, fright. Again the triple question, 22, Is there no balm in Gilead (see 22: 6). " Balm " was prob ably an aromatic gum (Gen. s7 : 25) made from the fruits of trees, whether manufactured in Gilead or carried there in trade (Ezet. 27 : 17) is 86 JEREMIAH [Ch. IX. there ? why then is not the health of the daughter of my people recovered ? For wherefore is not grown The new flesh of the daughter my people? CHAPTER IX. 1 OH that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people ! 2 Oh that I had in the wilderness a lodging place of wayfaring men ; that I might leave my people, and go from them I for they be all adulterers, an assembly of treacherous men. 3 And they bend their tongues like their bow for lies : but they are not valiant for the truth upon the earth ; for they proceed from evil to evil, and they know not me, saith the Lokd. 4 Take ye heed every one of his neighbour, and trust ye not in any brother : for every brother will utterly supplant, and every neighbour will walk with slanders. 5 And they will deceive every one his neighbour, and will not speak the truth : they have taught their tongue to speak lies, and weary themselves to commit iniquity. 6 Thine habitation is in the midst of deceit; 1 OH, that my head were waters, And mine eye a fountain of tears, That I might weep day and night For the slain of the daughter my people I 2 Oh, that I had in the wilderness S3. A most distant lodging place ; „„„™«. That I might leave my people, tKwSib, And go from them ! Destruction, For they are all adulterers, 626-610 *. o. An assembly of faithless men. 3 Aud they bend their tongue, their bow. Lies and not [to] faithfulness Prevail in the land : For from evil to evil They proceed, And me they know not, Says Jehovah. 4 Take ye heed every one of his friend, And trust ye not in a(ny] brother : For every brother utterly circumvents, And every friend goes about with slanders. 5 And they mock every one his fellow, And speak not the truth : They have taught their tongue to speak lies, They have done perversely, they are weary with returning : not known. It appears to have had strong medic inal quality (ef. 46 : n ; 61 : 8). The " balm " of Jeremiah is not to be identified with the balm of Gilead which, as children, some of us older people were in the habit of applying to cut fingers. Whether a similar gum was used as an ingredient of the ancient balsam of Gilead is not certain. If medicines and physicians were absent from frequented spots, it might be com prehensible why the health of Jeremiah's people (* : ") is not restored, or, rendering more literally, why is not gone up, or grown, the new flesh of the daughter my people. For the meaning " new flesh," which is now gener ally accepted, see Fleischer in Delitzsch's commentary on Isaiah, at the passage 58 : 8. For other instances of its use in Jeremiah, see 30 : 17 ; 33 : 6. 9:1 [Heb. 8 : 23]. The verse belongs manifestly with ch. 8 on account of the sentiments it contains. The rhetorical form (ef. «>e beginning of ver. 2 [Heo. 1] ) led to its union with the following verses. The whole poem reminds of 4 : 19-22, though the pain of our prophet is, if anything, more intense. The reader should note how he identifies himself in his thought on the one hand with an injured God, and on the other with a distressed, if erring, people. Ch. 9. 2-22 [Heb. 1-21]. The Gross Moral Corruption of the People and the Inevitable Destruction of the Nation. (Delivered 626-610 B. c, published 604, 603, annotated after 536.) 2-9 [Heb. 1-8]. The Moral Corrup tion of the People. For of wayfaring men read most distant with LXX. This sup poses a substitution for O'rnN, 'dr'him, of [linK, 'ah"r6n, or Yp (' Kings 19 : 23), and is the sugges tion of Giesebrecht. Jeremiah wishes a home far away from his faithless and immoral country men. For the characterizations of this and the following verses, see 5 : 1-3, 7-9 ; 7 : 27, 28 ; 8:5, 6. 3. And they bend their tongues like their bow, or, And they bend their tongue, their bow, appears to have been uttered originally in another connection. The phrase is not easily connected with the words that follow, which are sufficient for the stanzas without them. It may be derived from some lost couplet of Jeremiah's. Duhm is reminded of Ps. 64 : 3 [Heb. 4]. A. V. supplies for before lies, but it is better with LXX to omit for the before truth, faithful ness, and to translate, Lies and not faithful ness prevail in the land. 4. Make the future tenses presents, for supplant, render, circum vents, and for any read a (LXX). 5. The futures should be presents. Deceive should be mock with. A.V. M. Neighbour is fellow. For and weary themselves to commit in iquity, render, they have done perversely, they are weary; and, 6, for thine habitation it in the midst of deceit ; through deceit, Ch. IX.] JEREMIAH 87 through deceit they refuse to know me, saith the Loed. 7 Therefore thus saith the Lord of hosts, Behold, I will melt them, and try them ; for how shall I do for the daughter of my people? 8 Their tongue is as an arrow shot out ; it speaketh deceit : one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. 9 Shall I not visit them for these things t saith the Lord: shall not my soul be avenged on such a nation as this ? 10 For the mountains will I take up a weeping and wailing, and for the habitations of the wilder ness a lamentation, because they are burned up, so that none can pass through them ; neither can men hear the voice of the cattle ; both the fowl of the heavens and the beast are fled : they are gone. 11 And I will make Jerusalem heaps, and a den of dragons ; and I will make the cities of Judah desolate, without an inhabitant. 12 Who is the wise man, that may understand this ? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through ? 13 And the Lord saith, Because they have for- 6 Oppression on oppression, Deceit on deceit ; They refuse to know me, Says Jehovah. 7 Therefore thus says Jehovah [of hosts] , Behold, I will melt them and try them, For how (else) should I do, Because of (the evil of) the daughter my people? 8 Their tongue is a deadly arrow ; The word in their mouth is deceit : One speaks peaceably to his fellow, But within himself he forms a crafty plan against him. 9 Shall I not punish [them] for these things ? Says Jehovah : Or on such a nation as this Shall not my soul be avenged ? 10 For the mountains will I take up A weeping and lamentation, And for the pastures of the wilderness A dirge, Because they are burned up, with none passing by; Neither do men hear a sound [of cattle] ; From the birds of the heavens unto the beasts They have fled, they have gone. 11 And I will make Jerusalem heaps, A dwelling place of jackals ; And I will make the cities of Judah a desolation, Without inhabitant. 12 Who is the man so wise That he may understand this ? And to whom has the mouth of Jehovah so spoken That he may declare it? Wherefore is the land ruined, Burned up like the wilderness, without a passer by? 13 And Jehovah said : Because they have forsaken my law read, with returning : oppression on oppression, deceit on deceit. This translation depends upon a change of to commit iniquity into they have done perversely (llj?n, with final 1 instead of fl), and the division of thine habitation ("jfDty) into the two words 2V3, shubh, turn, and l|'fl, tokh, oppres sion, all with LXX. 7. Omit of hosts with LXX. Here Jehovah is the assayer (of- 6 : 27) who is to discipline his people and remove the dross. Supply the evil of before the daughter, with LXX. 8. The use of as is unnecessary. Shot out is deadly. With his mouth belongs after deceit, and the proper translation is, one speaks deceit with his mouth, or (by insignificant changes suggested by LXX), the word in their mouth is deceit. Neighbor is fellow. Render the last clause, but within himself he forms a crafty plan against him. 9. Omit them with LXX and 5 : 9, which see. 10. The Devastation of the Land. Habitations should he pastures, with A. V. M. The word cattle appears unduly to restrict the prophet's meaning and, since its equivalent is in the next line, seems superfluous. For the thought, see 4 : 23-26. For wailing, render, lamentation, and for lamentation, dirge (see ver. 17 [Heb. 16] ; 7 : 29). It is possible that here, and in ver. 12, we have the expression burned up (inSl, nlsHhii), where the original writer intended to write laid waste (VXJ), so apparently A. V. M, and 4 : 7. For fowl . . . beast, render, birds, beasts. 11-16. The Moral Reasons for the Calamity. Jehovah speaks in ver. 11, 13-16 ; in 12 Jeremiah appears to be the speaker. Heaps, i. «., piles of broken stone and other building material. In and a den of dragons, the translators of A. V. were misled by LXX. The Hebrew runs, a dwelling-place of jackals, an expression peculiar to Jeremiah (see io : 22 ; 49 : 33; 6i : 37). The depopulation extends to all the cities of Judah. 12. Is there a wise man or a prophet who can give the explanation of such devastation as this? (See 18 : 18; of. Hosea 14 : 9 [Heb. io] .) The true answer is given in 13, where the people are said to have been disobedient to 88 JEREMIAH [Ch. IX. saken my law which I set before them, and have not obeyed my voice, neither walked therein ; 14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them : 15 Therefore thus saith the Lord of hosts, the God of Israel ; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink. 16 I will scatter them also among the heathen, whom neither they nor their fathers have known : and I will send a sword after them, till I have consumed them. 17 Thus saith the Lord of hosts, Consider ye, and call for the mourning women, that they may come ; and send for cunning women, that they may come : 18 And let them make haste, and take up a wail ing for us, that our eyes may run down with tears, and our eyelids gush out with waters. 19 For a voice of wailing is heard out of Zion, How are we spoiled ! we are greatly confounded, because we have forsaken the laud, because our dwellings have cast us out. 20 Yet hear the word of the Lord, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation. Which I set before them, And have not hearkened to my voice, Neither walked therein ; 14 But they have walked after the stubbornness of Their (evil) heart And after the Baals, Whom their fathers taught them : 15 Therefore, thus says Jehovah [of hosts] , the God of Israel, Behold, I will feed them [this people] with wormwood, And make them drink the water of gall. 16 And I will scatter them among the nations, Whom neither they nor their fathers have known : And I will send the sword after them, Till I have consumed them. 17 Thus says Jehovah [of hosts] , Consider ye, and call for the women that chant dirges, That they may come ; And send for the skillful women, That they may cry aloud : 18 And let them hasten and take up A lamentation for us. That our eyes may run down with tears, And our eyelashes flow with water. 19 For a sound of lamentation is heard out of Zion, How are we spoiled ! We are put greatly to shame, for we have for saken the land, Because our dwellings are cast down. 20 For hear my word, O ye women, And let your ear receive the word of my mouth, And teach your daughters lamentation, And every one her female friend a dirge. the divine voice as contained in the law (2:8; 8 : 8) — therein must mean in the law. Saith is said. With the familiar expressions of this verse are to be compared 7 : 23 ; 26 : 4 ; 44 : 10 ; Deut. 4 : 8, 44 ; see also Jer. 1 : 16. 14. Enter evil before heart with LXX; 3:17; 7:24. Imagination should be stubbornness as in the cited passages. For Baalim, i. e., different gods under the Baal idea, see 2 : 8, 23. 15 (see 8 : "). Omit of hosts and this people with LXX. 16. The prediction of exile and de struction in the familiar language of 24 : 10 ; 44 : 27 ; 49 : 37 ; Lev. 26 : 33 ; Deut. 28 : 64. For heathen, render, nations. 17-22. The Sad Lament. Ideal messengers are to summon professional females to chant a funeral dirge as for dearly beloved friends. For that they may come (second instance), read, that they may cry aloud, with LXX (njJ>3PI, tdbbd'nd, for HJX3n). The dirge was constructed with art, whether at funerals it was repeated from memory or composed by the skil ful women upon the occasion, as is sometimes done in modern Syria (see on 7 : 29). Duhm sug gests that these wise women had other functions in connection with the house of death and funeral ceremonies, such as the arrangement of honors for the dead and a watch upon their movements, lest they interrupt the occupations of the living, etc. The general term wailing, or, lamentation, is here used for the above-men tioned dirge. The object of it was to stimulate to weeping. For eyelids gush out, render, eyelashes flow. In take up an N has been omitted, as occurs frequently and is presup posed, e. g., in our interpretation of 5 : 26. 19. For have cast us out, render, are cast down, since the verb may be read just as well as a passive, D7PP, hBshl'khu, which is needed here. In imagination, Jeremiah perceives the overthrow of the Israelitish dwellings and the departure of the residents to the capital, and hears people chanting the dirge from Jerusalem (see s : 14). 20. The letter ' among other things may indicate the pronoun my, but it appears to have been used also as an abbreviation for the divine name Hirr, and Duhm very justly sup poses that here a ' was mistakenly taken by M. T. to mean Jehovah, which really means my. Translate, For hear my word, O ye women, ayid let your ear receive the word of my mouth (perhaps originally receive it), and teach your Ch. IX.] JEREMIAH 89 21 For death has come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets. 22 Speak, Thus saith the Lord, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them. 23 Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches ' 24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth : for in these things I delight, saith the Lord. 25 Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised ; 26 Egypt, and Judah, and Edom, and the chil dren of Amnion, and Moab, and all that are in the 21 Death has come up into our windows, It has entered into our citadels ; Cutting off the children from the street, The young men from the squares. 22 [Speak, Thus says Jehovah], And the dead bodies of men are fallen As dung upon the open field, [And] as a handful after the reaper, With none to gather it. 23 Thus says Jehovah, §4. Let not a wise man glory in his The Most H. wisdom »£2£ Neither let a mighty man glory in bis might, Let not a rich man glory in his riches : 24 But let him that glories glory in this, that he has understanding, and knows me, that I am Jeho vah who exercises kindness, judgment, and righteousness in the earth : for in such men I delight, says Jehovah. 25 Behold, the days come, says Jeho- §»¦ vah, that I will punish all them ¦">• that are circumcised in their un- 0nSnrEt 26 circumcision ; Egypt, and Judah, and Edom, and the sons of Amnion, and Moab, and all that have the corners of their hair shorn, daughters lamentation, and every one her female friend a dirge. Jeremiah here directs that the professional women teach the prophetic dirge to all the women. 21. For is pleonastic. Palaces should read citadels. Without is the street, and the streets should be the squares (of. 6 : n ) . The fearful messenger is everywhere. 22. Complete destruction is contemplated. For shall fall, render, are fallen. LXX omits and before as the handful. If this is cor rect, possibly Duhm is right in omitting the familiar words as dung, which indeed are not needed here for thought or poetry (ef. a : 2). At the end, them, supplied by A. V., should be exchanged for it, since the reference is to the " handful " and not to the carcases, dead bod ies. The closing phrase in Hebrew then is, With none to gather it. The peculiar phrase speak, Thus saith the Lord is not found in LXX, and is probably a gloss. The subject is continued in 10 : 17-25. Of the supplements to this part of Jeremiah, 9 : 23, 24 [Heb. 22, 23] ; 9 : 25, 26 ; 10 : 1-16 ; 10 : 17-25, the last only is to be connected with the passage 7 : 1 to 9 : 22, and it forms a fitting conclusion to that important compend of dis courses. Very likely it was added to the MS sometime after the composition of the rest and, meanwhile, vacant space at the end had been utilized for the preservation of the other frag ments, which have no relation either to the main topics of these chapters or to one another. In seeking a suitable place, a collector of pas sages may have remarked the similarities of language between 9 : 23, 24 and 8 : 8, 9 (ef. 9:3), and while 10 : 1-16 plainly presupposes a differ ent point of view, it bears a superficial resem blance to some topics presented in 7 : 1 to 9 : 22. 9 : 23, 24 [Heb. 22, 23]. The Best Possession of Man is the Knowledge of Jehovah as the Divine Kins. (Date un known, inserted here after 536 B. c.) This fragment may belong to the time of Jehoia kim. 23. Human wisdom, power, and riches are still made the dependence of men, are of no truer worth than when the prophet spoke, and lead to the same sort of disappoint ments. 24. True renown lies in the fact that a man has understanding of the right sort, i. e., in the sphere of knowledge of Jehovah (»'¦ 1 Cor. 1 :3i) who is perceived in acts of loving- kindness, judgment, and righteousness. These sublime qualities are asserted of God in a multi tude Of passages (see 32 : 18; Ps. 99 : 4; Isa. 54 : 8, 10), and they are the distinctive marks of the Messiah (Isa. 9 : 1 [Heb. 6] ; 11 : 1-9 ; 61 : 1 ; see Jer. 23 : 5). It is in showing these attributes of God that we are especially his followers (Epn. 5 : 1). Remember also the glory to be expected by Jehovah's faith ful children (Jer. 4:4; Jobn 17 : 22). On under- standeth, cf. 3 : 15 ; 10 : 21 ; and on knowl edge, 2 : 8 ; 4 : 22 ; 5 : 21. In O. T., knowledge is thus emphasized, because the knowledge of God leads to obedience to his requirements, and in the path of obedience lies the approval of Jehovah and the possession of his gifts. For in these things should be, for in such men. 9 : 25, 26 [Heb. 24, 25]. Punishment in Store for the Uncircumcised in Heakt. (Inserted after 536 B. c.) Another 90 JEREMIAH [Ch. X. utmost corners, that dwell in the wilderness : for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. that dwell in the wilderness : for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart. CHAPTER X. 1 HEAR ye the word which the Lord speaketh unto you, 0 house of Israel : 2 Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven ; for the heathen are dismayed at them. 3 For the customs of the people are vain : for one cutteth a tree out of the forest, the work of the hands of the workman, with the ax. 4 They deck it with silver and with gold ; they fasten it with nails and with hammers, that it move not. 1 HEAR ye the word which Jeho- j«. vah speaks unto you, O house of 400™JJ"; Israel : 2 Thus says Jehovah, Learn not the way of the nations, And be not dismayed at the signs of heaven ; For the nations are dismayed at them. 3 For the terror of the peoples is vanity : For it is a tree which one cuts out of the forest, The work of the hands of the craftsman with the axe. 4 They beautify it with silver and with gold ; They fasten it with nails and with hammers, That it shake not. fragment possibly from the time of Jehoiakim. The days come (see 7 : 32). With the un circumcised should be, with u foreskin, or in their uncircumcision. The meaning of the verse is that the people that have received the external right of circumcision and still have a foreskin, i. e., have a heart unsusceptible to spiritual impression (4 : 4) will be punished. This applies, 26, to several of the peoples about Judah as well as to herself, among them all that are in the utmost corners, or, all that have the corners of their hair shorn. The cus tom of shaving the temples, forbidden to the Israelites (Lev. 19 : 27), was practised by certain Arab tribes (Herod. III. 8; of. 25 23, 24; 49 : 32). The meaning assigned to ver. 25 is confirmed by 26b, for all these nations (circumcised in the flesh or not) are uncircumcised, i. «., in heart, and so is Israel, i. e., Judah. In the distribu tion of judgment, Judah is on the same plane as the other nations that have practised circum cision and has no advantage over those that have not been circumcised at all. Ch. 10. 1-16. Impotence of the Idols of the Nations. (Written and inserted, 400-200 B.C.) This is a post-exilic passage penned by a man of Jeremiah's spirit and appended to his roll. It has nothing to do with the subject of 7 : 1 to 9 : 22, which is resumed at 10 : 17. The exhortations are addressed to later Jews, who live apparently among the other nations, and are surrounded by idolatrous rites. Similar topics are found in the latter portion of Isaiah (see, „. g., isa. 40 : 12-26). The material is not now arranged in an orderly manner, and some trans positions or insertions must have taken place. Ver. 11 is in the Aramaic language, interrupts the connection between ver. 10 and ver. 12, and is easily explained as a marginal note of direc tion to Jews in foreign lands respecting their own attitude toward the religious customs of other nations. Similarly, ver. 6-9 interrupt the flow of thought and may be explained, ver. 8, 9 as comments on ver. 3-5, and 6, 7 as comments on ver. 10, 12. Ver. 6-8 are not found in LXX. It is perhaps unnecessary to claim further in sertions in the original text, though others have been suggested. Ver. 12-16 are copied in 51 : 15-19. 1, 2. Warning against Foreign Re ligions. A. V. well translates ly, upon, as 7X, unto. 2. The way of the heathen, or, nations, as we must translate always, signifies the prescribed rules for religious observance (see 6 : 4 ana of. 6 : 16). The signs of heaven are, first, the heavenly bodies (Gen. 1 : u), but doubt less here are intended celestial phenomena, such as eclipses, comets, shooting stars, and the like. For those familiar with astrology there was hope as well as fear in connection with the superstitious study of the heavens (of. ver. 6), but fear was the predominant emotion. The Jews, after observation of the beliefs of the nations, are to cherish just the opposite opinions. 3-5, 8, 9. The Emptiness of the Manu factured Gods. The allusions in ver. 3 are to an idol of wood. For customs, it is better, therefore, to read terror with Giesebrecht, i. e., for ni'Bn (JVpn), huqqdth, substitute Ann, hit- tdlh (Qen. 36 : 6; of. Gen. 31 : 42). For one CUt- teth a tree, or more lit., For it is a tree which one cuts, a mere dead tree is this so-called terror, or god, which a craftsman can manu facture (Dent. 27 : 16). The connection with ver. 2 may lie in the fact that images of the heavenly bodies were made by their worshipers (of. 44 : i»). 4 has a general subject ; the goldsmith (ver. u) is naturally the first workman, he takes the rough wooden image and makes it shapely and bright Ch. X.J JEREMIAH 91 5 They are upright as the palm tree, but speak not : they must needs be borne, because they can not go. Be not afraid of them ; for they cannot do evil, neither also is it in them to do good. 6 Forasmuch as there is none like unto thee, 0 Lord; thou art great, and thy name is great in might. 7 Who would not fear thee, O King of nations ? for to thee doth it appertain : forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. 8 But they are altogether brutish and foolish : the stock is a doctrine of vanities. 9 Silver spread into plates is brought from Tar shish, and gold from Uphaz, the work of the work man, and of the hands of the founder : blue and purple is their clothing : they ore all the work of cunning men. 5 They are like a pillar in a cucumber-patch, and speak not : They must needs be borne, because they can not step. Be not afraid of them ; for they cannot do evil, Neither is it in their power to do good. 6 There is [from] none like thee, 0 Jehovah ; Thou art great, And thy name is great in might. 7 Who should not fear thee, O King of the nations ? For to thee it is fitting : Forasmuch as among all the wise men of the nations, And among all their kings, There is [from] none like thee. 8 And in short they are senseless and foolish : Vain discipline are bis counsels. 9 There is imported silver from Tarshish that is beaten into plates, And gold from Optair, The work of the craftsman, And of the hands of the goldsmith ; Violet and purple is their clothing ; They are all the work of skilled men. with an overlay of the precious metal, and then either he or some one else, the purchaser per haps (Duhm), fastens it to the pedestal (of. isa. 41 : »; 44 : 13-it). 5. They, i. e., the idols, are upright as the palm tree, but speak not, should be, They are like a pillar in a cucumber- patch (is». i : 8), and speak not, they are mere magical devices, mere scarecrows, as we should say, that cannot really accomplish anything and simply presume on a lack of intelligence. They cannot take one step, do evil or do good. It is ridiculous to fear such nonentities. 6, 7. Fear is Suitable toward the King of Kings. A comment on ver. 10 by a writer who perceived that the fear of Jehovah was not directly inculcated there. Foras much as must be omitted. It does not corre spond to the Hebrew text, and the letter which it is an effort to translate is to be erased as an incorrect repetition of the preceding letter. R. V. presupposes the erasure without calling at tention to the fact. A. V. does the same thing near the end of ver. 7 with the same letter m. The omission must be approved in both cases, but critical work of this sort should be men tioned. In 7 it is better to read DiTjSrj, mtile- kMhSm, their kings, for 0111371?, malkuthdm, their kingdom, which it would be impossible to explain. Too frequently in the countries about Palestine, divine honors were claimed by the kings and freely bestowed upon them by their subjects (of. Acts 12 : 22). It is especially appro priate that fear should be exercised toward the divine King of kings, the Lord of mankind, with whom no earthly intelligence or power is to be compared. 8, 9 form comments on ver. 3-5. For But they are altogether brutish and foolish ; the stock is a doctrine of vanities, read, And in short they are senseless and foolish : vain discipline are his counsels. For altogether A. V. M has in one, that is, in one moment, in a word, in short. The reference is possibly to the peoples (ver. 3), but probably to their idols (ver. 6) which are then individualized in the second half-verse. Doctrine means discipline. It refers to education in morals. The usual mean ing is correction (2 : 30 ; 5 : s). For the explana tion of this difficult half-verse, the writer has followed Giesebrecht in reading )rpt]JJD 7371, hebhSl moas6thaw, instead of N1H Yy_ W'lhf], h"bhalim 'es hu'. It was very easy for a scribe to confuse the word vanity with an idol, and after that to introduce the word stock, tree, from Ver. 3 (of- tne nse of vanities in 8 : 19). 9 gives notes on ver. 4, 3 respecting the workmanship and adornments of the gods. Tarshish was a maritime country (Ezek. 27 : 25) in the far West (isa. 2s : 1, 12; 60 : 9), standing in a peculiarly intimate connection with Phoenicia (Ezek. 27 : 12). For many centuries it has been described as a part of southern Spain, but in recent years this location has been disputed. Perhaps it was a general term for western coast lands of the Mediterranean (see Gen. 10 : 4 and cf. Jer. 2 10). Uphaz, Heb. T31K, probably stands for "Ophir," TflVK (Lnc, Syr., Targ.; of. 1 Kings 9 : 27,28; io:22)F a maritime region to the south or east of Palestine, and probably to be lo cated on or near the Persian gulf (see Gen. 10 : 29, so). The colors blue, or, violet, and purple were dyes obtained by the Phoenicians from 92 JEREMIAH [Ch. X. 10 But the Lokd is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. 11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. 12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. 13 When he uttereth his voice, there is a multi tude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth ; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 14 Every man is brutish in his knowledge : every founder is confounded by the graven image : for his molten image is falsehood, and there is no breath in them. 15 They are vanity, and the work of errors : in the time of their visitation they shall perish. 10 But Jehovah is God in truth ; He is a living God, and an everlasting King : At his wrath the earth trembles. And the nations cannot abide his indignation. 11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, shall perish from the earth, and from under these heavens. 12 Who made the earth by his power, Who established the world by his wisdom, And by his understanding stretched out the heavens : 13 When he utters his voice, there is a roar of waters in the heavens. And he causes the vapors to ascend from the end of the earth ; He makes lightnings at the time of rain, And brings forth light out of his store houses. 14 Every man becomes senseless, losing knowledge ; Every goldsmith is put to shame by his graven image : For his molten image is falsehood, Having no breath in them. 15 They are vanity, a work of mockery : In the time of their visitation they will perish. shell-fish found on their coast, and were espe cially desired in garments for royal and other noble personages (Jndg. 8 : 26 ; Esther B : 15 ; Ezek. 23 : 6 ; 2 Maco. 4 : SB). 10-16. Jehovah Only, the Ruler of the World, the Creator and Overseer of the Universe, has True Divinity. The futures should be presents. Not the things Jehovah has made, but himself, is God, and when he pours out his wrath, the earth, i. e., the people of the earth, the nations, tremble and cannot abide, or, contain it, cannot stand up in their usual strength and endure it (Nanum 1 : e ; of. jer. e : 11). This gives a strong contrast with ver. 5. 11, as has been said, is in Aramaic, and is in a dialect in some respects different from the Aramaic chapters of the Bible (see Driver's " Introd.," 2d ed., p. 239 ; 6th, p. 265). The Verse is a strong piece of evidence for the introduc tion of marginal material into the text by the Hebrew scribes. Fortunately they were averse to the omission of words once introduced into the text, and there are no gaps of any length in our accepted O. T. This verse does no violence to the thought of our passage. It contains a formula to be used by pious Jews when they are invited to engage in the religious rites of the nations, or are troubled with their superstitious notions. Since the gods of the nations have not made the heavens and the earth, but Jehovah has done this (ver. 12), they cannot be allowed any share or place in the world's affairs, which are governed by the Creator. 12. The participles with which the first two lines begin are to be connected with Jehovah of ver. 10, and are equivalent to perfects. For he hath made, render, who made. For this verse, see 18:18; Job 26 : 7 ; Ps. 96 : 5. The Creator must be God in truth. For discretion, render, understanding. 13. The Hebrew begins with iWl 7l'p7, leq6l ttttd, at the sound of his giving. Probably transposition of a word has taken place, and we should read l7lp Jin 7, which words alone can give the translation of A.V. For multitude, render, noise, A. V. M, or roar, of waters (of. s ¦. 23). Frequently one hears the roar of driving rain and the crash of thunder (p.. is : 13 [Heb. 14]) at the same time. The Creator draws water toward the heavens as well. Once more, lightnings are made with rain, or, at the time of rain, and Jehovah bringeth forth the wind, rather, light, i. e., the flash, out of his treasures (Ps. 135:7), i.e., treasuries, or, storehouses. Light is supported by LXX here and in 51 : 16 (of. Job 87 : 3) , and is more suited to the wonders the prophet is describ ing. For storehouses, cf. 38 : 11; 1 Kings 7 : 51 ; Ps. 33 : 7. Thereupon, 14, Every man is brutish in his knowledge, or, Everyman becomes senseless, losing knowledge, bas no longer anything to say about his understanding, but stands dumb before such a manifestation of knowledge. Every founder is confounded by the graven image, i. e., Every goldsmith is put to shame by his graven image, since neither the being he worships, nor the idol, can produce anything of the sort. 15. The idols are vanity, the work of errors, or, a work of mockery, a Ch. X.] JEREMIAH 93 16 The portion of Jacob is not like them : for he is the former of all things ; and Israel is the rod of his inheritance : The Lord of hosts is his name. 17 Gather up thy wares out of the land, O in habitant of the fortress. 18 For thus saith the Lokd, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so. 19 Woe is me for my hurt I my wound is grievous : but I said, Truly this is a grief, and I must bear it. 20 My tabernacle is spoiled, and all my cords are broken : my children are gone forth of me, and they are not : there is none to stretch forth my tent any more, and to set up my curtains. 16 The portion of Jacob is not like these ; For the former of all things is [and Israel the tribe of] his inheritance, Jehovah of hosts is his name. 17 Gather up thy goods from the land, §'. And dwell thou in the siege. ^im'"Distress, .o tti 1L r l. .. 626-610 a. 0. 18 For thus says Jehovah, Behold, I will throw down the inhabitants of the land At this time, And will distress them That they may despair. 19 Woe to me for my injury ! My wound is grievous : But I said, Truly this is sickness, And I must bear it. 20 [My tent is spoiled and] All my cords are broken : [My sons] and my flock [and] gone : There is none to stretch forth my tents any more, And to set up my curtains. work that fools or deludes the worshiper (the verb is in Qen. 27 : 12). On the last clause, see 6 : 15 ; cf. Deut. 7 : 25, 26 ; Isa. 2 : 20. 16. Omit and Israel is the rod of, with LXX, here and in 51 : 19. In the latter passage " and Israel " is not found even in the Hebrew. Then translate the second clause, for the former of all things is his inheritance. In other words Jehovah the Creator is the inherited portion of Jacob, and the thought finds its parallel in Ps. 16 : 5, 6. The opposite thought is much more frequent (of. Dent. 4 : 20) , hence the insertion of the spuri ous words. The thought of Jehovah as the peculiar property of his people brings the God of Israel very near to the Christian. The last phrase is probably derived from Isa. 48 : 2 (see also Jer. 31 : 35 ; 32 : 18 ; 46 : 18 ; 48 : 15 ; 50 : 34 ; 51 : 19) . On hosts, see 2 : 19. 17-25. The Distress of Zion and the Prophet's Prayer for a Mitigation of Her Punishment. (Delivered 626-610 b. c, inserted after 586; annotated later.) The pas sage is to be connected with 9 : 22 [Heb. 21] . The Vrss. differ widely from the Heb. and from each other, and the text seems to have suffered somewhat in transmission. 17-22. The Unfaithful Shepherds and the Scattered Flock. The person addressed is the daughter Zion, Jerusalem (4 : 30, si), as representing the whole people. The feminine pronouns show this (of. 7 : 29). The word wares, goods, is of uncertain derivation, but may be compared with the traffickers of Isa. 23 : 8, used as a synonym of merchants, and from the same root idea as our word. If the text is cor rect (LXX shows wide variations), it expresses a command to the Judeans to prepare for de parture from their many homes in the country. O inhabitant of the fortress should be read and dwell thou CJjDKH, w'yashdbht, for TDr?1\ yisMbh&h), in the siege. The people can no longer roam freely in the land to be over run by the enemy. 18. The enemy is an instru ment (is». 10 : 5, 6) to sling out, or, throw down, the inhabitants. Jehovah will distress them, that they may find it so. Find seems inappropriate here, and is replaced by Duhm with a word similar in appearance, 1DKQ,=1DB,.I yimmd'asu=yimmassu, in the pas sive, be melted, or despair. For the clause of purpose, cf. 7:6; 9:12 [Heb. 11]. 19. The prophet speaks as in 4 : 19-21 of his severe dis tress, here in the form of a broken or wounded body (of- s : u. 21). The wound is grievous, sick. To the Heb. mind, not only a, person, but also his wound was sick (see 14 : 17 ; of. 15 : 18). A grief is sickness. It is unnecessary to add my with R. V. and most ancient Vrss. 20. The words JMy tabernacle is spoiled, and are probably an insertion on the basis of 4 : 20, and express a thought similar to the next clause, for when the cords attaching it to the tent-pins or stakes, give way, the whole collapses (of. isa. 33 : 20). These terms, strictly applicable to nomad life, continued to be used after the Israelites were established in permanent dwellings (ef. 1 Kings 12 : 16). My children are gone forth of me, and they are not, represent the Heb. DJ'Kl 'JKS' '13, Bandy y'sd'uni we'Sndm. For this LXX' read |:H 'J.^'l ,1|, Bandy Wsffnl 'dyin, which probably contains in JXS, sffn, flock, a correct form of the original, cf. shep- JEREMIAH [Ch. X. 21 For the pastors are become brutish, and have not sought the Lokd : therefore they shall not pros per, and all their flocks shall be scattered. 22 Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons. 23 O Lokd, I know that the way of man is not in himself : it is not in man that walketh to direct his steps. 24 0 Lord, correct me, but with judgment ; not in thine anger, lest thou bring me to nothing. 25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on 21 For the shepherds became senseless, And did not inquire of Jehovah : Therefore they ruled unwisely, And all their flock is scattered. 22 Hark I a rumor, behold it comes, And a great commotion out of the north country, To make the cities of Judah a desolation, A dwelling place of jackals. 23 I know, O Jehovah, That not to man belongs his way : It is not for a man to walk, And to direct his steps. 24 Correct us, O Jehovah, but with judgment; Not in thine anger, lest thou make us few in number. 25 Pour out thy fury upon the nations Who know thee not, herds, ver. 21. If this is so, it is likely that my children is a marginal interpretation of my flock, and that for the sentence we should trans late and my flock gone. For the rest, tents are now introduced, see 4 : 20, and correct tent to tents with that passage. The Heb. consonants would be the same in either case. 21. The rea son for the devastation of Judah is given. The pastors, shepherds, i. e., rulers (2 : 8), became brutish, or senseless (ver. 8, 14). Have not sought, did not enquire of Jehovah, did not seek directions from the owner of the flock. On this account, they shall not prosper, or ruled unwisely, and all their flocks, or flock (Heb. pasture), shall be, or, is, scat tered. On this verse, see 3 : 15 ; 23 : 1, 2 ; Ezek. 34 : 2-6. It is written from the point of view of exilic times. 22. Jeremiah continues ver. 20 in this verse, with direct reference to the enemy he expects. Behold, the noise of the bruit is come should be rendered, Bark ! a rumor, behold it comes. Out of the north country (see 1 : 14, 15; o : 22). Desolate, is a desolation, 9 : 11 [Heb. 10] A. V., which passage see for the last clause, (cf. also 49 : 33 ; 51 : 37.) 23-25. Intercession for a Mitigation of the Punishment. A. V. has missed the meaning of the original. Translate : I know, 0 Jehovah, That not to man belongs his way: It is not for a man to walk, And to direct his steps (see Prov. 16 : 9 ; 20 : 24). The vowels of the verb walk are not correct in M. T. Read tbil, hdUkh, and for fOil, hdkhin, to direct, read OH, hdlchen, with Giesebrecht. The destiny of mankind is in Jehovah's hands. There is no ref erence here to a lack of moral freedom, and the Judeans were always addressed by the prophet as if they possessed it, could choose either to act well or ill. The idea appears to be chosen to prove that so far as man is concerned, there is no escape from the consequences of his conduct. ' The same day on which the writer penned these lines, and only a few minutes afterward, he was led to read a paragraph from a financial column in his daily paper, which illustrates so well the teaching of this verse that it is here re produced in full : " He who runs may observe and he who observes carefully, broadly, and long, will discern that there is operating upon this earth a mightier than the mighty power of money, a subtle law, ignored by many and little understood by any, a law of the universe, silent in its working, yet as powerful in the develop ment of human affairs as the cyclone which sweeps over the land and mows a swath as clean as the cut of a Damascus blade ; » law which makes pigmies of the smartest and richest men, singly or combined ; a law which makes wealth and poverty serve it, and all things animate and inanimate to obey; » law which controls the agencies effecting booms and panics; a law which thoroughly and in spite of human design is working out a great destiny for peoples and nations and humanity on this old earth on which men stride and think themselves gods in strength and resources ; a law variously demon strated and defined, but omnipotent."— (The " Boston Herald," Aug. 8, 1903.) But Jehovah in wrath may remember mercy and therefore he is besought 24, to correct me (or, us, LXX), with judgment, that is, coolly and deliberately (cf. 23 : 6), lest thou bring me to nothing, or lest thou make us (LXX)/ew in number. Jehovah is entreated to consider all the mitigating circumstances that naturally would recommend the offender to clemency (of. Ps. 6 : 1 [Heb. 2]; 38 : 1 [Heb. 2] ). Cor rection is practically our chastisement, i. «., punishment for the sake of improvement. Do not act toward us in heat, but 25, pour out thy fury upon the heathen (nations) that, rather, who, know thee not. The later Jews Ch. XI.] JEREMIAH 95 thy name : for they have eaten up Jacob, and de voured him, and consumed him, and have made his habitation desolate. And upon the families Who call not on thy name. For they have devoured Jacob [and devoured him] and consumed him, And have laid waste his habitation. prided themselves upon their superiority in religious knowledge, and to them the world was divided into two classes, Jews and heathen. This verse appears to be an echo of that senti ment, rather than the oracle of our prophet. To Jeremiah, as to Isaiah, the nations were the divinely called instruments for the chastise ment of his people. And upon the fam ilies, i. e., divisions of the nations (of. 2:4). Perhaps the author has reserved his more im portant reason to the end. For they have eaten up, devoured, Jacob, i. e., the Israel ites. The and devoured him is to be omit ted with LXX as a corruption of the following word. And have made his habitation desolate, or, and have laid waste his habita tion. Cf. the passage Ps. 79 : 6, 7, which is a duplicate of ver. 25, and a late production. 11 : 1 to 17 : 27. The Irrevocable Evil in Judah and the Sad Results. (Published 603 B. c, enlarged after the exile.) Part III. of Jeremiah's book very likely com prises a large portion of the additions made in 603, when Baruch revised the first roll (cf. In- trod., VI). This theory accounts for its place in our present book of Jeremiah, and for the almost unconditional character of its predic tions of disaster. The minatory character of this division is perhaps sufficient to account for the place of the opening sections in which the covenant that had been broken is so strongly emphasized. Chapter 11 opens with plain references to the book of Deuteronomy. This book, or the legal portion of it, was discovered in the temple by Hilkiah the priest in 621 B. c (2 Kings 22 : 8). It was taken at once by Shaphan the scribe to King Josiah, and was read in his hearing, and after a reference to Huldah the prophetess, was adopted by the people in Jerusalem as the law of the realm. In accordance with its teachings, the symbols of idolatry were destroyed, idola trous rites were abolished, and Jehovah's Pass over was established. The theocratic principles and laws of this book (Dent. 6-26) are termed the covenant, the contract including promise of obedience to the divine commands on the part of the people, and on the part of Jehovah a promise to give Israel the preeminence among the nations of the earth (Deut. 26 : 16-19 ; 28). The young Jeremiah may or may not have been a prominent actor in the stirring events to which allusion has been made. There is no good reason to question the substantial accuracy of the reporter in 11 : 1-8, and, if the statement is true, we may conclude at least that the prophet inculcated the moral teachings of Deuteronomy to the inhabitants of the capital, and such other Judeans as came thither for business, pleasure, or religious observance, though it may be too much to suppose that he became an itinerant preacher of the book throughout the land of Judah. There are no means of knowing just what Jeremiah thought of this scheme of church and State carried out with such promise by Josiah and the priests. He may have been willing to adopt the plan of centralization of the worship at Jerusalem, and he may have seen no other way so hopeful for the destruction of idolatry, but he was far from enthusiastic over any set forms of worship (cf. 7 : 21-23), and it would look as if he regarded the whole scheme as at best a doubtful one. With the tendencies of the priests to enlarge the legal sections with requirements of their own, he certainly had no sympathy (s : 8). "With the moral precepts of the book, he was in full accord, as appears in all his discourses. Jer. 11 : 3-5 and 11 : 6-8 afford us two sum maries of Jeremiah's proclamation of the above- mentioned law. The first doubtless belongs to the eighteenth year of Josiah (2 Kings 22 : s, 8), 621 B. c. The abrupt introduction of the covenant at this point may be explained on the ground that the matter to which the prophet referred lay clearly in the mind of his hearers, though our report of the occurrences of this time is fragmentary. Indeed, the words of Jere miah on this occasion have been reported with the greatest freedom in the familiar language of the covenant itself. Some commentators assign the second sum mary of the covenant to the year 621, and this view may be correct; though the em phasis laid in ver. 6-8 upon disobedience as contrasted with ver. 3-5, and especially the close connection of 6-8 with 9-14 makes it probable that ver. 6-8 are a reiteration, in the opening days of Jehoiakim, of the earlier teaching (Giesebrecht). 96 JEREMIAH [Ch. XI CHAPTER XI. 1 THE word that came to Jeremiah from the Lobd, saying, 2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem ; 3 And say thou unto them, Thus saith the Lokd God of Israel ; Cursed be the man that obeyeth not the words of this covenant, 4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furuace, saying, Obey my voice, and do them, according to all which I command you : so shall ye be my people, and I will be your God : 5 That I may perform the oath which I have sworn unto your fathers, to give them a land flow ing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord. 6 Then the Lobd said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this cove nant, and do them. 7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protest ing, saying, Obey my voice. 8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do ; but they did them not. 1 THE word that came unto Jere- Part HI. miaii from Jehovah, saying,* The 2 And do thou speak unto the Results of men of Judah and unto the in- "£'¦ habitants of Jerusalem, Hear ye the The 3 words of this covenant; and say Deuteronomic unto them, Thus says Jehovah the Covenant, God of Israel : Cursed be the man 621 '¦ "¦ that hears not the words of this 4 covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying, Hearken to my voice and do [them acccordiug to] all that I command you : and ye shall be my 5 people, and I will be your God : that I may es tablish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as at this day. And I answered, and said, Amen, O Jehovah. 6 And Jehovah said unto me, §2. Proclaim all these words in the „ 'Ih" . cities of Judah and in the streets of Reenfo°S Jerusalem, saying, Hear ye the 6o7 n. o. ' words of this covenant, and do 7 them. For 1 earnestly protested to your fathers from the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Hearken to my 8 voice. Yet they hearkened not, nor inclined their ear, but walked every one in the stubborn ness of their evil heart : so I brought upon them all the words of this covenant, which I com manded them to do, but they did it not. Ch. 11. 1-5. The Preaching of the Deuteronomic Covenant. (Delivered 621 B. c, published 603.) 1-5. Stbict Obedience to the Divine Covenant Enjoined. Note the phrase char acteristic of a new division of Jeremiah's life and activity. 2. There is a little confusion here as to the order of the phrases in the Heb. Speak would appear to be a command to Jeremiah (see ver. 6), though in the text it is in the plural. If we adopt the sing, with LXX, and Bet the whole clause at the head of the verse, all will fall into intelligible order. To of A. V., or unto, is correct. The Heb. iy must be changed to vK, as often. 3. For obey eth render hears. For the sentiment, see Deut. 11 : 28 ; 27 : 26 ; 28 : 15 to 29 : 1 [Heb. 28 : 69]. The covenant is described 4, as commanded ... in the day Jehovah brought the fathers out of the land of Egypt, from, or out of, the iron furnace. Here Egypt is likened to a smelting-pot for iron, in allusion to the fiery trials that attended the Israelites during their residence in this land (of. Dent. 4 : 20 ; 1 Kings b : 61). For the rest of the verse, see 7 : 23; 9 : 13 [Heb. 12] ; Exod. 19 : 5 ; Lev. 26 : 12 ; Deut. 7 : 6. Them, according to must be omitted as a corruption coming in from the end of ver. 6. The words are not found in LXX. 5. (See Exod. 3 : 8, 17 ; Deut. 6:3; 7:8; 8 : 18 ; 29 : 12-14 [Heb. 11-13] : and on ver. 3-5, cf. I : 16 ; Deut. 27 : 1, 15-26 ; 28 : 45 ; 29 : 26-27 [Heb. 24-26] ; SO : 16-20.) For SO be it it is as well to render Amen with Deut. ch. 27. To the curse, Jeremiah, as a good Israelite, responds, Amen. 6-8. The Reinforcement of the Cov enant. (Delivered 607 B. c, published 603.) 6-8. The Accomplished Penalty of Past Disobedience. 6. (see 7 : 17 ; 11 : 2.) 7. Here Jehovah is represented as a witness testifying earnestly, in this case with specifi cations of rewards and punishments, to the ob ligations of Israel (see Deut. 8 : 19 ; 2 Kings 17 : IS; p8. 60 : 7 ; si : 8 [Heb. 9] ). For the verse, cf. 7 : 13, 22, 23. In the day (of. ver. 4), should be from the day with 7 : 25. 8. (see 7 : 24 ) Imagina tion is used again for stubbornness. For there fore I will bring, render so I brought. For the last (supplied) them read it, i. e., the covenant. 9-17. The Apostasy of Judah and the Retribution. (Delivered 607 b. c, published 603.) The exact date of 11 : 9 to 12 : 6 we cannot give. It is clear, however, that there is sug gested in the passage a departure from God of the Judeans, and an unexpected and grievous hostility to his prophet on the part of his towns men and family ; and since we know that Jo- siah's religious policy was reversed by Jehoi akim, we may well assign the passage to the earliest year of the latter's reign. This judg- Ch. XI.] JEREMIAH 97 9 And the Lokd said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. 10 They are turned back to the iniquities of their forefathers, which refused to hear my words ; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. 11 Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape ; and though they shall cry unto me, I will not hearken unto them. 12 Then shall the cities of Judah and the inhabi tants of Jerusalem go, and cry unto the gods unto whom they offer incense : but they shall not save them at all in the time of their trouble. 13 For according to the number of thy cities were thy gods, O Judah ; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. 14 Therefore pray not thou for this people, neither lift up a cry or prayer for them : for I will not hear them in the time that they cry unto me for their trouble. 9 And Jehovah said unto me, §3. A conspiracy has been found Apiwcuay among the men of Judah, and Retribution among the inhabitants of Jeru- 607 b. o. ' 10 salem. They have turned back unto the iniquities of their forefathers, who refused to hear my words ; and (behold) they have gone after other gods to serve them : the house of Israel and the house of Judah have broken my covenant which I made with their 11 fathers. Therefore thus says Jehovah, Behold, I will bring misfortune upon this people, Which they shall not be able to escape ; And they shall cry unto me, But I will not hearken unto them. 12 And shall go the cities of Judah and the inhabi tants of Jerusalem And they shall cry unto the gods to whom they burn sacrifice : But they will not save them at all In the time of their misfortune. 13 For according to the number of thy cities Are thy gods, O Judah ; And according to the number of the streets of Jerusalem Have ye set up [altars to the shameful thing] altars to burn sacrifice to Baal. 14 And thou, pray thou not for this people, Neither lift up cry nor prayer for them : For I will not hear them in the time that they call unto me, In the time of their misfortune. ment is confirmed by a consideration of the contents of the older theology, which main tained, (1) the earthly weal of good men, and (2) the inviolability of Zion ; and which had to be revised in view of, (1) the death of Josiah, (2) the capture of the city by Neco, and the establishment of an Egyptian vassal, Jehoiakim, on the throne of Judah. Before Jeremiah could preach much, he might need to retire to his old home, in quiet meditation to consider the ways of God. Moreover the people, ever in clined to religious revolt, would eagerly embrace the occasion of national disaster to oppose the prophet and his teaching. It is probable enough, therefore, that these thoughts proceed from the earliest days of Jehoiakim, before the temple discourse of ch. 7 was delivered. 9-14. The Irredeemable Guilt of the Present Generation. The passage belongs to a time subsequent to that of the last section, and enough time appears to have elapsed to test the attitude of the people, and for them to band together against Jehovah's rule. For the form of ver. 9 see 7 : 17. 10. They are turned back to the iniquities of (adopted the same iniquities as) their forefathers (see 7: 22-26; Ps. 79 : s). To or unto is correct, though iy must be changed to 7K. Some have supposed the reference to indicate a turning back from the righteousness of life of Josiah's time (after the law book was introduced) to the earlier impiety, 6 but 3 : 10 shows that the reformation of Josiah was one of outward form, without inward change of mind, and that the relapse of Jehoiakim's time was not so radical as has been supposed. And behold (to be entered with LXX), they went, or have gone, after other gods (see 1 : 16; Deut. 8: 19). The uninterrupted character of Israel's guilt from the time of the departure from Egypt is emphasized by Ezekiel and later writers. Jeremiah looks at the matter from another side in 2 : 2, 3, and it would appear that ch. 11 in this respect also has been worked over from the Jeremian form. Cf. the expression the house of Israel and the house of Judah (3 : is; 5 : n), which inevitably suggests a retrospect, while the writer is supposed to be talking about the men of 607 B. c. 11. Evil is misfortune. Upon them, i. e., Upon this people (LXX). For the rest, cf. 2 : 27, 28; 14: 12; Micah 2 : 3. 12. Offer incense should be bum sacrifice. Similar changes must be introduced in ver. 13, 17. For trouble render misfortune. The word is the same that we have in ver. 11, 17. We are reminded of the language of 2 : 28, though it is used seriously here and here we have, 13, the source of the half-verse therein quoted. Altars to that shameful thing, even must be omitted, with LXX, as a late comment. On Baal see 2 : 8. For -were render are. 14. (see ver. ii; 7 : 16; 14 : n.) Instead of for their trouble, read 98 JEREMIAH [Ch. XI. 15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest. 16 The Lord called thy name, A green olive tree, fair, and of goodly fruit : with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken. 17 For the Lord of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal. 15 What has my beloved to do in my house ? Seeing she' has committed offenses: Can fat pieces and holy flesh Remove from thee [thee] thy misfortune ? (Or canst thou escape by these) ? Then thou mightest exult. 16 A leafy olive tree, fairish of [fruit of] form, Jehovah called thy name : With the sound of a great roaring, its leaves are set on fire, And the branches of it are deformed. 17 For Jehovah of hosts, who planted thee, has pronounced misfortune against thee, because of the evil of the house of Israel and of the house of Judah, which they have done [for themselves], to vex me by burning sacrifice to Baal. at the time of (LXX and other Vrss. having nj73, be'eth, for ~\y_2, be'ddh) their misfortune. 15-17. Jehovah's Rejection of His Own People. Jehovah himself is the speaker and he wishes to know by what right his people (still beloved) continue to present offerings in the temple. The English of A. V., R. V., is a very unsatisfactory rendering of this verse. Indeed, no conceivable English words could reproduce the meaning of the Hebrew text, which has apparently become corrupt. The following ex planations presuppose trifling changes in the text, save in one instance, where a clause is added from LXX text. The translation, see ing she hath wrought lewdness, is nearly correct, though Heb. must be restored with LXX and Ps. 37 : 7 by changing the Massoretic pointing and by omitting two vowel-letters. Render Seeing she has committed offenses (JYBID T}npy 'dsetha m'zimmdth). For the introduction of seeing, see Isa. 3 : 15. With many is very difficult to explain. LXX has in this place a word corresponding to cries, or vows, but it is best, with Giesebrecht, to take the letter n just omitted from the preceding word and the D'Sin, and to understand D'D^nn, can fat pieces, as the original reading. Can these and holy flesh, i. e., the offerings, is passed from thee, when thou doest evil, rather, re move from thee (thee was entered twice in the Heb.) thy misfortune. Here add with LXX, or canst thou escape by these (^"ilVift DK, 'im tehdlest), and for then thou rejoicest, render Then thoumightest exult. The people of Judah have thought to placate their God with offerings, and they have come, doubtless, with their burnt offerings for him and their peace offerings for themselves, of which they have partaken with festival tumult and joy, thinking that the impending catastrophe may be averted, but they are corrected (see 3 : 4, 6, 23 ; 6 : 20 ; 7 : 10) . 16. The prophet takes up the word for Jehovah. The people are likened to a green, or leafy, olive tree, perhaps with special reference to their being in Jehovah's house, ver. 15 (see ps. 62:8 [Heb. 10]), fair, and of goodly fruit. The last expression is fair of fruit of form, whatever that may signify. The meaning ap pears to be that the tree was fair of form before the storm of Jehovah arose in which it was struck by lightning, and its branches lost much of their grace and, since the word fruit ('13, ph'rl), between fair and form cannot be con strued in this connection, it is better to read SI'S and to regard this as the diminutive ending of 713'', fair, and to render iTiTjp', y'pMphiyd, as fairish (of. 46:20). So Duhm. With the noise of a great tumult, or roaring (of. Ezek, 1 : »«), i. e., of the tempest (see 10 : is) he hath kindled fire upon it, rather, one sets its leaves (JTTJ?, 'dltyhd), on fire, or its leaves are set on fire, and the branches of it are broken, or evil, ugly, deformed. In the storm the limbs have been wrenched off the beautiful olive and it has become an ugly tree. 17. Omit in this verse the against (for) themselves with 44 : 3, and for the several phrases cf. ver. 10, 13 ; 1 : 16 ; 2:8; 7 : 12, 18. 11 : 18 to 12 : 6. The Attack at Ana thoth and Jeremiah's Dissatisfaction with the Long-suffering of Jehovah. (Date 607 B. c, published 603.) 18-33. The Plots of Jeremiah's Towns men Discovered and Punishment Pro nounced. Jeremiah here introduces the sub ject of his personal experiences at the hands of his countrymen, and their shameful duplicity and cruelty toward him. His own townspeople appear to have been the first to take exception to his manner of preaching, which had been far from popular at home, and which brought their town no desirable celebrity when he took up his work in the capital. It seems that those who were bound to him by the strongest natural ties (?er. 21 ; 12 : 6), and should have exceeded all others in loyalty and sympathy were the first Ch. XL] JEREMIAH 99 18 And the Lord hath given me knowledge of it, and I know it : then thou shewedst me their doings. 19 But I was like a lamb or an ox that is brought to the slaughter ; and I knew not that they had de vised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered. 20 But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them : for unto thee have I revealed my cause. Attack at Anatholb, 607 B. c. 18 And Jehovah caused me to know, and I knew it : Then thou showedst me their doings. 19 But I was like a pet lamb That is led away to be slaughtered ; And I knew not that against me They had devised devices, (Saying, Come and) let us fell The tree in its vigor. And let us cut him off from the land of the living, That his name may be no more remembered. 20 But Jehovah [of hosts] judges righteously, Tries the reins and the heart, Let me see thy vengeance on them : For unto thee have I committed my cause. (so far as we know) to turn against him, even conspiring to take his life, maintaining all the while a friendly and fond exterior toward him. Of this outrageous plot Jehovah brought in formation to his prophet, 18, not probably by an inward revelation from the divine Spirit direct, but in some one of the thousand ways in which Providence acts for the trustful man and brings information to him. Possibly in this case some one of his family was not so far gone in wickedness as the rest, or had a tenderer spirit and gave Jeremiah warning. If in any such way the intelligence came, a, faithful Is raelite would give Jehovah the credit for it as is here the case. There is something very at tractive and childlike in this reference to the thought and activity of God. We have become so accustomed to lay emphasis on second causes that we have nearly excluded God from his universe, except as we have supposed him an occasional worker, for the purpose of breaking some law of nature. The truth is that God works through all the laws of nature that we have discovered and through many that we have not yet ascertained ; and in modern times, through the doctrine of the divine immanence, we are getting back to the better point of view of the Old Testament masters of thought. The Hebrew word for I know it should receive dif ferent vowels and become I knew it (njnx, 'edha'ihd). While the plot was under way, Jere miah, 19, was like a lamb, or an ox, rather, like a pet (the word is used of familiar friends, or companions, in 13 : 21 ; Ps. 55 : 13 [Heb. 14] ) lamb, confiding, unsuspicious, thatis brought, led, to the slaughter (of. is«. 53 : 7). The words of the hostile plotters are introduced in LXX by saying, Come and, which are in har mony with the meaning and add to the poetic regularity of the stanza. Iiet us destroy, or fell, with all the best Vrss. (read np,W_J, ndshlikhd, for HlvntSO, n&shhithd), and the figure of a tree. For with the fruit thereof, most commentators since Hitzig sub stitute with its sap, or, in its vigor, in the fresh life of spring, the word referring to the natural force or full powers of Jeremiah (as of Moses in Deut. 34 : 7) . The poetic suffix pronoun md was misunderstood by A. V., R. V., and the m was taken as a part of the noun. A parallel to the use here is found in 2 Sam. 19 : 24 [Heb. 25] . The design is now expressed in literal language. Let us cut him (Jeremiah) off. In 20, cf. 23 : 5, omit O and that, which are not in the origi nal and are not needed, and of hosts with LXX. The reins, an obsolete term meaning the kid neys. These are used with the heart or under standing just as the bowels are (4 : 19 ; si : 20) as the seat of disposition and emotion (of. 17 : 10 ; 20 : u ; Ps. 7 : 9 [Heb. 10] ) . The righteous judge triest, assays (6:27), in the region of these inmost recesses of feeling, and therefore he knows the purity of Jeremiah's motives, as well as the character of those actuating his opponents ; and he is besought to show vengeance on Jere miah's enemies, for, says the prophet, unto thee have I revealed, or, committed, my cause, or, contention. The prophet did not re veal this to God, rather the reverse ; and so with change of vowels we must read T\v}i, gdlldthi, from gdldl, roll, for ,lvbl, gillithi, from gala, reveal. To roll a thing unto or upon a person (ps. 37 : 6; of. 22 : 9), is to commit it in trust to him, as Jeremiah does here. Opinions will differ respecting the ethical quality of this prayer of the prophet, but it is better to regard it as the despairing, mad cry of his poor, tor tured humanity, calling out to God between the sobs, in an angry and unmeasured strain. Who cannot sympathize with such a mood and feel that our prophet by years of patient suffering amply atoned for his weakness in the early hour of his struggle with the baffling problems of life and duty. In 21-23, the matter is put still more strongly, though the use of familiar phrases opens the question of an editorial hand 100 JEREMIAH [Ch. XII. 21 Therefore thus saith the Lord of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the Lobd, that thou die not by our hand : 22 Therefore thus saith the Lord of hosts, Behold, I will punish them : the young men shall die by the sword ; their sons and their daughters shall die by famine : 23 And there shall be no remnant of them : for I will bring evil upon the men of Anathoth, even the year of their visitation. 21 Therefore thus says Jehovah concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of Jehovah, that thou die uot by our hand : 22 Therefore thus says Jehovah of hosts, Behold, I will punish them : Their young men shall die by the sword ; Their sons and their daughters shall be con sumed by famine ; 23 And there shall be no remnant to them : For I will bring misfortune upon the men of Anathoth, The year of their visitation. CHAPTER XII. 1 RIGHTEOUS art thou, O Lord, when I plead with thee : yet let me talk with thee of thy judg ments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? 2 Thou hast planted them, yea, they have taken root : they grow, yea, they bring forth fruit : thou art near in their mouth, and far from their reins. 3 But thou, O Lord, knowest me : thou hast seen me, and tried mine heart toward thee : pull them out like sheep for the slaughter, and prepare them for the day of slaughter. 4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein ? the beasts are consumed, and the birds ; because they said, He shall not see our last end. 1 RIGHTEOUS art thou, O Jehovah ; I could not contend with thee : Only I would speak with thee concerning judicial questions : Wherefore does the way of the wicked prosper? Wherefore are all they at ease that deal faith lessly ? 2 Thou plantedst them, yea, they take root ; They spread, yea, they bring forth fruit : Thou art near in their mouth, And far from their reins. 3 But thou, O Jehovah, knowest me : Thou [seest me, and] triest my heart toward thee: Pull them away like sheep for slaughter, And prepare them for the day of butchery ; 4 How long shall the land mourn, And the herbs of the whole country wither? For the wickedness of them that dwell therein, Beasts and birds have vanished. Because they said, He will not see our latter end. in the passage. (Cf. ver. 11 ; 14 : 15, 16 ; 15 : 9 ; 18 : 21 ; 23 : 12 ; 48 : 44 ; Amos 2 : 12.) 22. For the yOUUg men, their young men, LXX, may be correct. In the parallel line, read shall be consumed for shall die by transposition of two consonants OBJT yittammu, forin?D', yamuthii). The read ing is more in harmony with the usual effort at variety in two successive lines, and is confirmed by 14 : 15; 44 : 12. 23. Upon is correct, and by is to be substituted for bti. Here, contrary to 8 : 12 ; 10 : 15, year of is in apposition with evil, or, misfortune. (See on 49 : 8.) Ch. 12. 1-6. The Reproof of Jeremiah's Impatience. The second sentence shows that in the first the prophet does not plead, or, contend, with Jehovah. Heb. lit. rendered is righteous art thou, Jehovah, that I should contend with thee, too righteous art thou, etc., i. c, Right eous art thou, 0 Jehovah ; I could not contend with thee (see 23 : 5) : yet, or, only, let me talk with thee (}nfc, 'dthakh, for ]BK, 'Utdkh, as so frequently) of thy judgments, or, I would speak with thee concerning judicial ques tions (eontrnst 1 : 16 ; 4 : 12 ; 39 : 5). For the last clause render Wherefore are all they at ease that deal faithlessly t The long-sufferino- V Pod in the punishment of the wicked has been the marvel of his thoughtful servants in all the ages. The marvel is increased for those in whose eyes their success, 2, is the direct gift of God. To Jeremiah, the conspirators, really the false friends of Jehovah, have appeared to flourish like a tree of the divine planting, which takes root, spreads, and bears fruit (of. ver. 16, 17 ; Hosea 14 : 6 [Heb. 7] ). 3. Omit Seen me and with LXX, as being in the wrong tense and a source of weakness in the line. Pull them out, or, away, i. e., from their place in the world, like sheep from the fold, and prepare (Heb., sanctify, for the sacrifice) them for the day of slaughter, or, butchery. This day is the day of Jehovah , and is used by the prophets with reference to the various epochs in the life of Israel when Jehovah appears to succor his people, or to take vengeance on his enemies. (See 4:9; Isa. 2 : 11 ; 30 : 25 ; Amos 1 : 14 ; 2 : 16 ; of. Jer. 4 : n ; 7 : 22.) For such a prayer, see Ps. 69 : 22-28 [Heb. 23-29]. 4. 4a to birds forms a stanza originally belonging in another connection, as is clear from ver. 3 and 4b which belong together. Every field in the Heb. is all tin field, and in parallelism with the land, it means the whole country. Cf. the expression Ch. XII.] JEREMIAH 101 5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses ? and if in the land of peace, wherein thou trustedst, they wearied thee, then now wilt thou do in the swelling of Jordan ? 6 For even thy brethren, and the house of thy father, even they have dealt treacherously with thee ; yea, they have called a multitude after thee : believe them not, though they speak fair words unto thee. - 7 I have forsaken mine house, I have left mine heritage ; I have given the dearly beloved of my soul into the hand of her enemies. 5 If thou hast run with footmen, and they have wearied thee, Then how canst thou contend with horses 1 And if in a land of peace only thou art secure, Then how wilt thou do in the majesty of Jordan ? 6 For even thy brethren, and the house of thy father, Even they deal faithlessly with thee ; Even they cry aloud behind thy back : Believe them not, when they speak fair words unto thee. §5. The 7 I have forsaken my house, I have cast off my heritage ; I have given the dearly beloved of Nci/Uhdb°n" of my soul 59} B. ;. Into the hand of her enemies. the field of Moab, Num. 21 : 20. The half- verse contains an allusion to the devastation of the country as punishment for the people's sin. 4b refers to the conspirators against Jeremiah's life, who boast that the prophet's eyes will never open upon the day of their destruction. 5, 6 may be explained as the answer of Jehovah to his servant, or as that servant's soliloquy when he perceived that his complaint had been occasioned by his own too easy discouragement, it scarcely matters which. In either case, 5 teaches that the man who is discouraged over the ordinary struggles of life is in no condition to endure the extraordinary tests that are to come. The first half-verse is clear. For the last half render, And if in a land of peace (only) thou art secure, Then how wilt thou do in the majesty of Jordan? Swelling is pride, or majesty, in allusion to the dense thickets on the banks of the stream, in which lions prowled (» : 19; zeoh. n : i-s). The appli cation to Jeremiah's circumstances is given, 6, in the assertion that his foes include those of his own household. Yea, they have called a multitude, rather, even they cry aloud after thee, or, behind thy back. Believe them not, though, rather, when, they speak fair, i. e., good, friendly, words unto thee (of. Micsi 7:2). It is always a source of encourage ment to the brave man, in view of his sufferings, to reflect either that he or some one else has endured greater troubles and dangers, or that he has a divine mission, as in Acts 23 : 11, still to endure the greater test. 7-17. The Devastation of Judah by the Neighboring Nations; the Banish ment and Restoration of the Neighbors. (Delivered 597 B. c, annotated and inserted after 536.) Before expounding the series of sermons and meditations belonging to the suc ceeding years of Jehoiakim's reign, we must reproduce an address of ten years later than his opening year which we have hitherto re ferred to. If this chronological fact be kept in mind, it may be helpful, rather than confusing to pass for the time being to the last days of Jehoiakim, to see with Jeremiah's eyes the harvest of misfortune which the seed of his wicked times must produce, and to transport ourselves with him into the time of desolation, a picture of which he by anticipation gives. This will render all the more practical for us the solemn messages of the next ten chapters of Jeremiah's book. It is possible that the pas sage was introduced here by some reader or scribe, owing to the superficial resemblance con tained in the word neighbors (12 : 14). Let us remind ourselves that Josiah, the friend of Assyria, was slain by the Egyptian, who in his turn assumed the overlordship of Judah, with Jehoiakim as the nominal king in the year 607. (See introa. to ch. 25.) Three years later, the Egyptians were beaten by the Baby lonians at Carchemish on the Euphrates, and in 601 Jehoiakim acknowledged the supremacy of Babylon (2 Kings 24 : 1). Three years after ward he broke faith, whereupon he was first distressed by small bands of the neighboring peoples, and then by Nebuchadrezzar's Baby lonian army which, after Jehoiakim's death, captured the city and carried into captivity his son Jehoiachin and ten thousand of the people. The preliminary distresses belong to the year 597 B. c, and in view of them our prophet speaks his message of 12 : 7-17. The passage was en larged in later centuries. 7-13. The Surrender of Jehovah's Land to Her Enemies. The perfect tenses are what is called prophetic perfects, used when the speaker wishes to set forth his predictions as certain of accomplishment. The house is here not the temple but the holy land (Hosea s-.i; 9 : 15). This Jehovah has left, or, cast off, though it is his heritage (2 : 7), his beloved 102 JEREMIAH [Ch. XII. 8 Mine heritage is unto me as a lion in the forest ; it crieth out against me : therefore have I hated it. 9 Mine heritage is unto me as a speckled bird, the birds round about are against her ; come ye, assemble all the beasts of the field, come to devour. 10 Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilder ness. 11 They have made it desolate, and being desolate it mournetn unto me ; the whole land is made desolate, because no man layeth it to heart. 12 The spoilers are come upon all high places through the wilderness : for the sword of the Lord shall devour from the one end of the land even to the other end of the land : no flesh shall have peace. 13 They have sown wheat, but shall reap thorns : they have put themselves to pain, but shall not Eroflt : and they shall be ashamed of your revenues ecause of the fierce anger of the Lord. 8 My heritage has become to me As a lion in the jungle. She has uttered her voice against me ; Therefore I hate her. 9 My heritage was unto me as a speckled bird of prey Surrounded by birds of prey ; Go ye, assemble all the beasts of the field. Bring them to devour ! 10 Many shepherds destroy my vineyard, They tread my portion under foot ; They make my choice portion A desolate wilderness. 11 They make it a desolation ; It mourns upon me, being desolate ; The whole laud is devastated, For no man lays it to heart. 12 Upon all the bare heights in the wilderness Spoilers come : For the sword of Jehovah devours from one end of the land even to the other end of the land: No flesh has peace. 13 They have sown wheat, and have reaped thorns ; They have made themselves sick and profit nothing : But are disappointed with their ] crops, Because of the fierce anger of Jehovah. (n : 15). If the introductory note on this sec tion is correct, the enemies here intended are not the Scythians, nor the Egyptians, but the Arameans, Moabites, and Ammonites, bands of whom swarmed into the land of Judah after the rebellion of Jehoiakim against the overlordship of Nebuchadrezzar in or about 601 B. C. (2 Kings 24 : i, 2). 8. The land (used here for the people) has set itself against her lord, and roared upon him as a lion does upon one surprising him in his lair. Therefore Jehovah is compelled to hate his beloved one. 9. It is better with A. V. to regard the first sentence as an assertion of Jehovah than as an expression of his surprise. Omit therefore the H interrogative as an incor rect repetition of the preceding letter. For bird render bird of prey. Jehovah's heritage was as a bird of peculiar plumage attacked by other birds, possibly bound by gunners in order to attract the others by its cries (Duhm). A better order of words than the birds round about are against her is surrounded by birds of prey. In against her the suffix pro noun is feminine by attraction to heritage, though it must be referred to the masculine noun bird of prey. The final injunctions ad dressed by the prophet to the ideal messengers so frequently at his command, are to summon predatory animals of every sort to devour the bird now hated by Jehovah. The last verb is causative with A. V. M, R. V. 10 is descrip tive of a present situation. The pastors (2 : 8), or, shepherds (6 : 3), are the leaders of the oppos ing forces, possibly the kings of the various peoples to which reference has already been made (ver. 7). They destroy the heritage, the vineyard of Jehovah, by leading their flocks through it. 11. For nDE', samdh, he makes it, read Hlpt?, sdmuhd, they make it, with A. V. Because, Heb. Ki, is either pleonastic here, or it is an erroneous reading for and. Made desolate should be devastated. Notwithstand ing the waste that may be contemplated every where, no man layeth it to heart, i. e., re ceives correction and amends his ways (» : > ; 1:3); for we must remember that while the sur rounding nations served themselves, they also fulfilled Jehovah's purpose to punish his people. This verse is very repetitious, but the idea is clear enough. 12. High places are bare heights (s . 2). Wilderness (see 2 : 6). For shall devour, shall have, render devours, has. 13. They, refers of course to the Israel ites. They have reaped (not shall reap) thorns. They have put themselves to pain, or, they have made themselves sick, but shall not profit, or (and), profitnothing. For and they shall be ashamed of, render but are put to shame by, or disappointed with, your, (their with the context) revenues, or, crops ('<¦ 2 : 36) . The references are of course to the literal pains taken to cultivate the fields, and to the failure of the crops, owing to the devastations wrought by the instruments of Jehovah's anger, 1 Third person, determined by context, Ch. XIII. J JEREMIAH 103 14 Thus saith the Lord against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit ; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. 15 And it shall come to pass, after that I have plucked them out I will return, and have com passion on them, and will bring them again, every man to his heritage, and every man to his land. 16 And it shall come to pass, if they will dili gently learn the ways of my people, to swear by my name, The Lokd liveth ; as they taught my people to swear by Baal ; then shall they be built in the midst of my people. 17 But if they will not obey, I will utterly pluck up and destroy that nation, saith the Lokd. 14 Thus says Jehovah concerning all mine evil neighbors, that touch the inheritance which I have caused my people Israel to inherit : Behold, I will pluck them up from off their land, and the house of Judah will I pluck up from the midst of them. 15 And it shall come to pass, after that I have plucked them up, I will turn and have compassion on them ; and I will bring them back, each one to 16 his heritage, and each to his land. And it shall come to pass, if they diligently learn the ways of my people, to swear by my name, As Jehovah lives ; even as they taught my people to swear by Baal ; then shall they be built up in the 17 midst of my people. But if they do not hear, then will I pluck up that nation, plucking up and destroying it, says Jehovah. 14-17. The Exile and Restoration of the Neighboring Nations. The word neighbor means properly fellow-citizen (isa, 33 24), here fellow-claimant with Jehovah within the Davidic boundaries of Palestine. This territory constituted the inheritance of Israel, their, i. e., the Israelitish, land. In the present writer's judgment, the passage has a genuine Jeremian kernel, and, if so, the neighbors are the peoples named in 2 Kings 24 : 2. If Stade and Duhm are right in ascribing it to a later time and author, the people would be the same, with the addition of others, notably, the Greeks and Egyptians. Duhm finds the predictions of these verses in the hopes of the second century B. C, and their fulfilment in the work of John Hyrcanus and his sons. The last clause of 14 would appear to refer, not to an exile of Judah, but to a gathering of Judeans out of the surrounding peoples for restoration to their narrower Judean home previous to the banishment of the neighbors. The clause was doubtless added to the verse some time after the passage was composed. From one point of view, we saw that the whole land was contem plated as the property of the Israelites, but there were parts claimed by the surrounding nations, and from their point of view each of these divisions is spoken of, 15, as his heri tage, his land, i. e., the portion claimed by each nation. After the exile, the divine com passion is exercised and a restoration takes place. And, 16, if the neighboring peoples then adopt the religious customs of Israel (4:2; 5 : 2 ; io : 2) they shall be established as associate members of the Israelitish community. On the contrary, 17, if they will not obey, i. e., if any do not hear, cf. that nation, they must not only suffer exile, but utter destruction. Chs. 13-17, with such exceptions as will be noted, bring us back to the earlier days of Je hoiakim, and present a combination of dis courses from the years 607-603 B. c, perhaps assuming substantially their present arrange ment in 603. They include a series of dialogues between Jehovah and his prophet over the abounding evil in Judah and its consequences, in which messages are given, lessons taught, and prayer and intercession offered, interspersed with exhortations to the people and representa tions of their supplications to Jehovah. The dates of Jeremiah's discourses are fixed approx imately by such passages as 13 : 15-17 ; 15 : 15- 21 ; 17 : 16, 17, which contain thoughts specially in harmony with the situation presented in ch. 36. Moreover, it is certain from the pictures of the foe from the north herein contained, with the possible exceptions of 14 : 17, 18 and 17 : 1-4, that the prophet no longer has the Scythians in mind but the Babylonians (see 13 : 21). The compilatory character of the book is evi dent in these chapters, and some of the dis courses are developed after the diffuse and borrowed style of the later editors. See evidence for this in 14 : 11-16 ; 15 : 1-4; 16 : 1-4, 8-13. Ch. 13. 1-27. The Damaged Loin Cloth and the Rejection of the People. (Pub lished 603 B. c, annotated after 597.) Professor Duhm regards the passage 13 : 1-14 as entirely unworthy of an old prophet, and as signs such representations as this to one of the latest and most insignificant of the biblical writers. This writer in his judgment has tried to cover up the poverty of his thought with a display of pompous and pretentious language, and he ridicules the idea that Jeremiah can have had anything to do with a composition which represents Jehovah as anticipating for the prophet his experiences and providing him with words to meet every possible situation , and he thinks that speaker and hearers have entered a fantastic realm far below the plane of ordinary life. It would seem, however, that Jeremiah may have used many symbols drawn from his imagination to set forth single truths («'¦ 25 = 104 JEREMIAH [Ch. XIII. CHAPTER XIII. 1 THUS saith the Lord unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water. 2 So I got a girdle according to the word of the Lokd, and put it on my loins. 3 And the word of the Lord came unto me the second time, saying, 4 Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock. 5 So I went, and hid it by Euphrates as the Lord commanded me. 6 And it came to pass after many days, that the Lord said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there. 7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. 8 Then the word of the Lord came unto me, say ing, 9 Thus saith the Lord, After this manner will I mar the pride of Judah, and the great pride of J urusalem. 10 This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing. 11 For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, 56. The 1 THUS said Jehovah unto me, Go, and buy thee a linen loin cloth, and put it upon thy loins, and put it not L„°n -i8). The sharp transitions in 18 : 11 ; 18 : 18 ; 20 : 7, show simply that we have here a combina- . tion of independent materials, as so frequently in the various parts of the written Jeremiah. The main portions of these chapters introduce us to the period when pronounced and bitter hostility was manifested toward Jeremiah on the part of the nobles of Judah, and therefore the period following 603, and before the distress preceding the first exile in 597. The principal sources proceed then roughly from 601 B.C., not long before the submission of Jehoiakim to the Babylonian (2 Kings 24 : i), and they were united perhaps during the reign of Zedekiah. Ch. 18. 1-23. Amendment of Life Necessary to Avekt the Threatened Calamity; Jeremiah's Prayer for the Execution of the Divine Venseance. (Delivered 601 B. C. ; published soon after ; but annotated much later.) The chapter belongs to Jeremiah and after ver. 12 has been preserved in the form in which he gave the material. 1-10. Jehovah's Decree of Prosperity or Misfortune for a Nation Reversed by a Changed Attitude Toward Him. On this passage see Ezek. 18 : 21-24 ; Jonah, chs. 3, 4. 1. (Cf. 7 : 1 ; 11 : 1.) 2. The potter's house was in some lower situation than Jeremiah's un less we suppose the point of departure to be the temple, as in 22 : 1. 3. He wrought a work, or, he was doing work, on the wheels, or, wheel, the dual being used on account of the two horizontal disks of it. These were probably connected, as they are to-day in Syria, by an axle, and on the upper one the clay was worked. The next verse, 4, does not refer to a single in stance, but to a custom. And when, or, wlien- ever, was marred (or, spoiled), the vessel that he made. For of clay, in the hand of the potter, which probably contains a cor rupt addition derived from ver. 6, LXX has in his hands. The reading in his hand satisfies all the needs of this verse. Omit so (since the and of the apodosis need not be translated) , and for to the potter, read, to him, with LXX. 6 gives the application and in 7 begins the ex planation to our prophet (see i: 10). Possibly the words to pluck up and, not found in LXX, are not original. 8. Against whom I have pronounced is not the correct rendering of the Hebrew clause concerning which I have spoken, which naturally refers to evil. Since this occasions confusion in the verse, it is better to omit it altogether, with LXX. Evil (second instance) is misfortune. 9. (See i: 10.) 10. (see Deut. 4 : 25.) The teaching of the conditional in prophecy proved unacceptable to Jonah who, after preaching that Nineveh should be destroyed within forty days, had to be taught by God that the object of the preaching was not the destruc tion of the city, but the repentance of the in habitants ; and when this was accomplished there was no need to destroy the city. Every generation has to be taught this same truth. Perhaps, at some time or other, readers of this have felt shocked at the thought of a Divine threat unaccomplished. Jonah was ; Jeremiah might have been, had he not observed the pot ter's wheel under the divine tuition. Jehovah goes on to give 124 JEREMIAH [Ch. XVIII. 11 Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, say ing, Thus saith the Lord: Behold, I frame evil against you, and devise a device against you : re turn ye now every one from his evil way, and make your ways and your doings good. 12 And they said, There is no hope : but we will walk after our own devices, and we will every one do the imagination of his evil heart. 13 Therefore thus saith the Lord ; Ask ye now among the heathen, who hath heard such things : the virgin of Israel hath done a very horrible thing. 14 Will a man leave the snow of Lebanon which cometh from the rock of the field ? or shall the cold flowing waters that come from another place be forsaken 7 15 Because my people hath forgotten me, they have burned incense to vanity( and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up ; 11 And now, say indeed unto the men of Judah, and unto the inhabitants of Jerusalem, [say ing], [Thus says Jehovah :] Behold, I frame misfortune concerning you, And devise a device concerning you : Return ye now every one from his evil way, And amend [your ways and] your doings. 12 And they will say, It is useless : For we will walk after our own devices, And we will do every one after the stubborn ness of his evil heart. 13 Therefore thus says Jehovah : Ask ye now among the nations, Who has heard such things ; Has done a horrible thing The virgin Israel. 14 Can there fail from the rock of Sirion The whit* snow ? Or can be dried up the waters of the north stars. The cold streams ? 15 For my people have forgotten me, They burn sacrifice to nothingness ; And they stumbled [from] in their ways, In the old tracks, To walk in a path, a way, Not cast up ; 11-17. The Result of Stiffnecked De termination in Evil. Tell Judah and Je rusalem (here read, btt, 'U, unto, for by, 'dl), (4 : s, 4) that Jehovah plans misfortune for them, and that he desires them to turn from their evil way, apparently, in order that it may not be necessary to execute the plan. The verse begins with : And, now, say indeed. Saying, Thus saith the Lobd may be omitted, with LXX, as unnecessary and even strange here. Your ways and, LXX likewise omits. This may have been derived from 7 : 3. The answer, 12, is anticipated : There is no hope, i. v., " it is of no use for you to talk, you have no possible chance of success " (2 ; 25). For the last part of verse, see 7 : 24. "Ver. 1-12 have been greatly elaborated by the compiler of this part of the Jeremiah book, and his work is shown in the many citations and familiar phrases. There fol lows Jeremiah's sharp characterization of the conduct of the people, opening, 13, with his command to his ideal messengers to inquire for a parallel to such action (2 ; 10 ; 5 : so ; 2s : 14). The virgin of Israel is the people of Judah (4:11). For a very horrible thing (very is exceedingly) see 5 : 30. The word here may be in the plural, as taken by LXX, Vul. Ver. 14 has occasioned much difficulty and the text needs emendation. LXX has for ,TE', sadhdy (field), D'/W, shadhdyim (breasts). This reading is wrong, but on this hint Cornill has discovered the correct word p^fe\ siry&n, Sirion, or Ser mon (Deut. s:9), the high mountain in the south ern part of Anti-Lebanon. In Lebanon it is probable that the final n was incorrectly doubled, and that we should read for it ]37, labhdn, white. The half-verse will then run : Can there fail from the rock of Sirion The white snowf A negative answer is implied. A.Y. renders or, but no italics are needed. For shall ... be forsaken, R. V. has shall be dried up. This is correct, but presupposes a transposition of consonants in the Heb., a change of ItypiT, yirvndth'shu, to intS'j\ The subject of this verb is waters that come from another place (strange waters). According to an acute sugges tion of Duhm, divide the Heb. letters, of which this is an attempted translation, at the second letter from the right instead of the third, and we have D'HJD 'D, mi m'zdrim, the waters of the north Stars (8eo Job 87 : 9 and of. Judges 5 : 20). For the cold flowing, render, the cold streams, and the fourth line of the stanza is formed. Nature re mains trustworthy, says the prophet (of. 8 : t), though this people is unreliable. 15. (See 1 : 16 ; 2:6; s : 21 ; 6 : 16.) li realise, or, for, refers back to the horrible thing of ver. 13. Vanity is noth ingness, the reference being to false gods, as in A. R. V. For have caused them to stum ble, read stumbled Cibp3,y yikkdshHu), with LXX. Omit from supplied by A. V. Ancient paths, old tracks, is an explanatory phrase in apposition with ways (of. e : ie) . The word paths (second case) should be perhaps path (Cornill, Duhm), agreeing with way. 16. (Of. i»:8; 49 : 17 ; 50 : 13.) Again we have in form a clause Ch. XVIII. J JEREMIAH 125 16 To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head. 17 I will scatter them as with an east wind be fore the enemy ; I will shew them the back, and not tbe face, in the day of their calamity. 18 Then said they, Come, and let us devise devices against Jeremiah ; for the law shall not perish from (the priest, nor counsel from the wise, nor the word jfrom the prophet. Ctome, and let us smite him with the tongue, and let us not give heed to any of his words. 19 Give heed to me, O Lord, and hearken to the voice of them that contend with me. 20 shall evil be recompensed for good ? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. 16 To make their land a fright, A perpetual hissing ; Every one that passes thereby shall be astounded, And shall shake his head. 17 I will scatter them as does an east wind Before the enemy ; I will look upon them with the back, and not the face, In the day of their calamity. 18 And they said, Come and let us devise devices Against Jeremiah ; For the law shall not perish from the priest, Nor counsel from the wise, Nor the word from the prophet. Come, and let us smite him with the tongue, And let us [not] listen to all his words. 19 Listen to me, O Jehovah, And hearken to the sound of my contention. 20 Should evil be repaid for good? [For they have digged a pit for my life], Remember how I stood before thee To speak well of them, To turn away thy fury from them. of purpose, indicating really the result of the people's action. Desolate should be a fright. Hissing (i Kings 9 : 8) refers to the sighing, or, whistling, involuntarily called forth by some extraordinary misfortune. Shaking the head is a sign of repugnance, and often of scorn (see job 16 : 4; Ps. 22 : 7 [Heb. 8]) ; Isa. 37 : 22 ; Lam, 2 : 15). 17. For with, render does. East wind (of. 4 : n). In Palestine the winds from the Eastern desert are scorching and destructive. With the back (neck) and not the face Iwill look upon them (contrast Gen. 32 : 30 [Heb. 31]), is the literal rendering of the Heb., and the meaning is that Jehovah will treat his rejected people with con tempt. They have scorned to obey and trust their God, and finally he treats them with scorn (Proy. 3 : 34). 18-23. The Grievous Wrongs of Jere miah and his Cry for Vengeance. 18 describes a plan of the opponents of Jeremiah's preaching to ensnare him in his words. In making it they quote a proverbial expression, (of. Ezek. 7 : 26) which is interesting as describing the functions of the several classes of teachers in Israel. The priest teaches the law, imparts instruction (2:8; 8:8); the wise man gives counsel in perplexing circumstances (Prov. 8 : u ¦, 24 : 6) , wisdom in general being a mass of practical suggestions based upon observation of nature and of human life in its relation to religion (49 : 7 ; 1 Kings 4 : 30-34 [Heb. 5 : 10-14] ) , but it is Used also with regard to the skill of God in his work (io : 12). At one stage of Hebrew thought it was personified, and conceived of as the first creative work of God (p«t- 8 = 22-26, 30) inviting men to adopt her ways (Prov. 8 : 31-S6). The wise men were not highly regarded by the prophets (4 : 22 ; 9 : 23 [Heb. 22] ; Isa. 29 : 14.) Cf. Jer. 8 : 8, 9, where the wise men are the doctors of the law ; the prophet has a word, a vision, a message from God (i : i, 5, and often). The phrases are here used to indicate that, whatever the speakers wish to do, they are keen enough to find a precept, a precedent, or a prophecy, to serve their purpose. If they wish to ruin the man who predicts such an unwelcome future, certainly it should be easy enough to discover a way to catch him in his speech and to prove him an enemy to the estab lished religion, or government ; cf. the similar attitude toward Jesus, Mark 14 : 55-59. De vices should come immediately after devise as in A. V. (or. 11:19.) To smite him with the tongue is to bring injury to him by reporting his acts or words, here equivalent to denounce (20:10. Of. 26:11; Ps. 57 : 4 [Heb. 6]). From the final clause, omit not with LXX. The slan derers give heed to, or, listen to, any of, ra ther, all of, Jeremiah's words, in order to have something with which to support their accusa tion. It is true that they know in general what he has to say, and this is the ground of their hatred of him, but they propose now to examine his words more narrowly, in order to prove him an offender against the State. Jeremiah on his part seeks a hiding-place in Jehovah and prays, 19, that he will give heed, listen, to him and hearken to the sound of them that contend with me, or, of my contention CT"), ribhi, with LXX) on the ground, 20, that evil is not the proper return for the good service he has rendered these hostile people. He spoke good for them, or, spokewellofthem, in order to turn away the divine fury from them (ef. 14 : 19; i5:ii). He has been guilty of no offense 126 JEREMIAH [Ch. XIX. 21 Therefore deliver up their children to the famine, and pour out their blood by the force of the sword ; and let their wives be bereaved of their children, and be widows ; and let their men be put to death ; let their young men be slain by the sword in battle. 22 Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them : for they have digged a pit to take me, and hid snares for my feet. 23 Yet, Lokd, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger. 21 Therefore give their sons to famine, And deliver them over to the power of the sword ; [And] let their wives become childless and widows ; And let their men be slain by death, Their young men smitten by the sword in battle. 22 Lot a cry be heard from their houses. When thou bringest a troop suddenly upon them : For they digged a pit to take me, And hid snares for my feet. 23 But thou, Jehovah, knowest all their counsel For death upon me ; Forgive not their iniquity, Neither blot out their sin from thy sight : But let them become men made to stumble before thee; In the time of thine anger deal with them. CHAPTER XIX, 1 THUS saith the Lokd, Go, and get a potter's earthen bottle, and take of the ancients of the peo ple, and of the ancients of the priests ; 1 THUS says Jehovah, 52. Go, and buy an earthenware The Coming. cruse, and (take) of the elders JoJ" „ of the people, and of the elders save that of predicting a future not satisfactory to the religious leaders of his time, and he has interceded for them, when they stood out against the divine message and the messenger. It is likely, as Giesebrecht supposes, that the second sentence in this verse is a variant reading of the third line in ver. 22. Either patience has ceased to be a virtue in Jeremiah's mind, or his compiler now calls for the divine vengeance. 21. (Cf. 11 : 20- 23 ; 17 : is ; 20 : 12. ) For pou i out their blood by the force of the sword (or. Ps. 63 : 10 [Heb. n] ; Ezek. 35 : 5), R. V. has give them over to the power of the sword, which is substantially correct. Put to death is lit., slain of death, " slain by death," i. e., by the pestilence (is ; 2). For slain, render smitten. 22. Pillage and mur der are hinted at and called for because of the treachery of Jeremiah's enemies (of. Ps. 35 : 7, 8 ; ss : 12 [neb. is] ; 64 : 5 [Heb. 6]). 23. For against me to slay me, A. V. M for death, render, for death upon me. Let them be overthrown, or, become men made to stumble. In the verb become a. \ y6dh, is supplied with Q"ri. Jeho vah is besought to act in the time of his anger ; because then the punishment will be more severe (see 10 : 24, 25). It is difficult to believe that the writer of this realized the full sig nificance of his words. Thus, of A. V., is unnecessary. 19 : 1 to 20 : 18. Further Prophecies of the Impending Disaster and the Prophet's Grievous Discouragement. (Date 601 B. c, published soonafter; annotated much later. ) At this point begin those fuller details of the life of Jeremiah, which are so noticeable in the remainder of the book. The beginning is made with the historical occasions of his prophecies, and he is referred to generally in the third person. If Baruch prepared a his tory of Jeremiah's life, as Duhm supposes, the kernel of 19 : 1 to 20 : 6 may have been taken from it, while 20 : 7-18 is substantially from Jeremiah's own hand. At least one other writer, however, and perhaps two, have had a, part in the composition, for in ch. 19 an utterance of the prophet is presented in two expanded forms, ver. 1-5, 7-9 and ver. 10, 11a, 12a, 13 (mostly) ; and there are besides special references to Topheth which look like later additions. The body of the chapter contains a detailed statement of the religious and moral degeneracy of Jeru salem, and of the consequent ruin of the State, and a command to the prophet to break a cruse outside one of the city gates, in the presence of witnesses, as an illustration of the coming dis aster. Ver. 6, lib, 12b, with one expression (ac cording to the place Topheth) in 13, on the basis of the special application to the abomina ble practices in Topheth, ver. 5, predict its de filement, as well as that of the city itself. The passage 1-5, 7-9, contains many scriptural phrases familiar to readers of Deuteronomy, Kings, and Jeremiah ; and ver 10, 11a, 12a, 13, are compounded almost altogether of parts of 7 : 31, 32 ; 33 : 4 ; 2 Kings 25 : 9 ; Jer. 32 : 29. It is not certain whether the first writer gave us the sequel in 19 : 14 to 20 : 6, or left it to the second. The latter at any rate supplied the name Topheth. 19 : 1-5, 7-lla, 12a, 13 (except two Heb. words). The Message of the Shat tered Cruse Outside the City Gate. Get, i. e., buy, a potter's earthen bottle, or, Ch. XIX. J JEREMIAH 127 2 And go forth unto the valley of the son of Hin nom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee : 3 And say, Hear ye the word of the Lokd, 0 kings of Judah, and inhabitants of Jerusalem ; Thus saith the Lord of hosts, the God of Israel ; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. 4 Because they have forsaken me, and have es tranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents ; 5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind : 6 Therefore, behold, the days come, saith the Lord, that this place shall no more be called To phet, nor The valley of the son of Hinnom, but The valley of slaughter. 7 And I will make void the counsel of Judah and Jerusalem in this place ; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth. 8 And I will make this city desolate, and a hissing; every one that passeth thereby shall be astonished and hiss, because of all the plagues thereof. 9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them. 10 Then shalt thou break the bottle in the sight of the men that go with thee, 11 And shalt say unto them, Thus saith the Lord 2 of the priests ; and go forth unto the valley of the son of Hinnom, which is by the en trance of the gate Harsith, and proclaim there 3 these words [that I shall speak to thee] : and say, Hear the word of Jehovah, O kings of Judah, and inhabitants of Jerusalem ; thus says Jehovah of hosts, the God of Israel, Behold, I will bring misfortune upon this place, so that the ears of every one that hears of it shall tingle. 4 Because they have forsaken me, and have made this place foreign, and have burned sacrifice in it to other gods, whom they knew not, they and their fathers, and the kings of Judah [and] have filled this place with the blood of innocent peo- 5 pie ; and they have built the high place of Baal, to burn their sons in the fire for burnt offerings to Baal ; which I commanded not, nor spoke it, neither came it into my mind. 6 Therefore, behold, the days come, says Je hovah, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter. 7 And 1 will make void the counsel of Judah and Jerusalem in this place ; and I will cause them to fall by the sword before their enemies, and by the hand of them that seek their life : and their dead bodies will I give for food to the birds of heaven, and to the beasts of the earth. 8 And I will make this city a fright, and a hissing ; every one that passes thereby shall be astounded 9 and hiss over all her blows. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the pres sure, which their enemies and they that seek their life apply to them. 10 And thou shalt break the cruse in the sight of 11 the men that go with thee, and shall say unto cruse (l Kmes 14 : 3), formed of clay, an earthen ware cruse (read tSHTl IIS?, y'sur hares, for EHn IV'P, y6ser hares, with LXX), as distin guished from one of leather, or, metal. Take or some such verb is needed (LXX lead) with A. V. Ancients should be elders, for while old age was originally an essential for the kind of authority exercised by the class, the latter after ward must have included those especially fitted for civil and military leaders and, therefore, men in the prime of life. In Deuteronomy 19 : 12 ; 21 : 2 the elders are the local authorities (of. l s»m. 8:4). Their functions were of course somewhat restricted in the days of the monarchy. The elders of the priests are alluded to in 2 Kings 19 : 2, and the term doubtless refers to the influential and reliable men of that body, men who would prove suitable witnesses of the contemplated transaction. 2. For valley, etc., see 7 : 31. East gate, or, gate Barsith (the potsherds' gate), was perhaps the dung gate of Neh. 2 : 13, etc. (see Jer. 7 : si), and Cheyne (in E. Bi. ) suggests that the original reading may have been m'aa'X, 'dshpdth (dung). The rela tive clause at the end of the verse should per haps be omitted and these read after words, with LXX. The words are given, 3, to the kings (see 17 : 20) of Judah and to the citizens of Jerusalem. Evil is misfortune, as always in this phrase. This place is Jerusalem. For the which, render, so that. Tingle, (cr. 2 Kings 21 : 12.) 4. (See 1 . 16 ; 7 : 6 ; 16 : 13.) For estranged this place, render, made this place foreign. Omit and before have filled, with LXX (ef. 2 Kings 2i : ie). Innocents are inno cent people. 5. (See 7 : 31.) For Baal, see 2 : 8. 6, lib, 12b, 13 (oneclause). ThePunish- ment on Topheth, on Jerusalem, on its Inhabitants and its Buildings. 6. (see 7:32a.) This place is Topheth here. 7. This place is Jerusalem («*. s) if the analysis given above is correct. For the rest, see 7 : 33 ; 21:7; 34: 20; Isa. 19 : 3. Carcases should be dead bodies, with A. R. V. ; meat is food; fowls, birds. 8. (See 18 : 16 ; 49 : 17 ; 50 : 13.) Plagues are smitings, strokes, blows. Desolate is a fright. 9. (See Deut. 28 : 53 and cf. Lam. 2 : 20 ; i : 10.) To such straits were the besieged Judeans brought at the time of the final investment of Jerusalem in 586. Jeremiah is further com manded, 10, to break the cruse before the eyes of his companions (thee stands in the Heb. for with thee, as so frequently), and then a second form of the message is added, including, 11, the irremediable calamities of the chosen peo ple. The allusion to the burial in Topheth was 128 JEREMIAH [Ch. XX. of hosts ; even so will I break this people and this city, as one breaketu a potter's vessel, that cannot be made whole again : and they shall bury them in Tophet, till there be no place to bury. 12 Thus will I do unto this place, saith the Lord, and to the inhabitants thereof, and even make this city as Tophet : 13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods. 14 Then came Jeremiah from Tophet, whither the Lord had sent him to prophesy ; and he stood in the court of the Lord's house, and said to all the people, 15 Thus saith the Lord of hosts, the God of Is rael ; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words. them, Thus says Jehovah of hosts : Even so will 1 break this people and this city, as one breaks a potter's vessel, that cannot be made whole again. And they shall bury in Topheth, because there shall be no place to bury. 12 Thus will I do to this place, says Jehovah, and to the inhabitants thereof, [and] making this city as Topheth ; 13 and the houses of Jerusalem, and the houses ol the kings of Judah, shall be [the] ' defiled, like the place of Topheth ; namely, all the houses upon whose roofs they have burned sacrifice to all the host of heaven, and have poured out drink offerings to other gods. 14 Then came Jeremiah from Topheth, whither Jehovah had sent him to prophesy ; and he stood in the court of Jehovah's house, and said unto all the people: 15 Thus says Jehovah [of hosts, the God of Israel], Behold, I will bring upon this land and upon all her cities all the misfortune that I have pro nounced upon it ; because they have made their neck stiff, not to hear my words. CHAPTER XX. 1 NOW Pashur the son of Immer the priest, who was also chief governor in the house of the Lord, heard that Jeremiah prophesied these things. 2 Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the Lord. 1 AND Pashhur the son of Immer the priest, who was chief officer in the house of Jehovah, 2 heard Jeremiah prophesying these things. And Pashhur smote Jeremiah the prophet, and put him in the stocks that were in the upper gate of Benjamin, which was in the house of Je- introduced at a late date from 7 : 32b (with the addition of to bury) (of. ver. e). For the proper translation and meaning, see that passage. 12. The asseveration of ver. 11a is reiterated. And even make this city as Tophet, or, to make, or, making this city as Topheth (purpose for re sult), and to be omitted with LXX. 13. (see 1 : 16 ; 7 : 18 ; 8 : 2 ; 32 : 29 ; 33 : i.) The before de filed in the Heb. must be omitted with context, as in A. V. As, like, the place of Tophet(h) was introduced into the text at the same time as ver. lib, 12b. The roofs, or, housetops (*» : sa) were of the flat variety so much used in the East. These were surrounded by a parapet (Deut. 22 : s) , were much frequented by the families, and were well adapted to ordinary use in mild weather ( 1 Sam. 9 : 26 ; 2 Sam. 11 : 2 ; Neh. 8 : 16 ; Dan. 4 : 29) , as well as for religious purposes as here and 32 : 29 ; Acts 10 : 9 ; for the proclamation of news (Matt, io : 27), and for public lamentation, as in 48 : 38. 19 : 14 to 20 : 2. The Message of Woe Repeated in the Temple and the Impris onment of Jeremiah by Pashhur. Jere miah, of course, went to Topheth, where he had been directed to prophesy. It is worthy of note that prophesy is used here for the second time of Jeremiah's utterances (seen ¦. 21 ; of. i:5), and it should be mentioned that the same word 1 With the is used of Pashhur in 20 : 6, and of the prophets (2 : 8; 6 : 31, etc.). It probably refers to the out ward manifestation of an ecstatic state in 29 : 26. The prophet came back, 14, to the court of the temple (7:2; 26 : 2), and delivered to the people, 15, an address upon the same topic, to the effect that Jehovah was to bring upon the city (land of LXX is better here, for cities imme diately follows, and for 7N OB, mebhi 'SI, we must read by_ N'SD, mebhi' 'dl, with other forms of the same expression), all the misfor tune that he had pronounced upon it. For the stiff neck, see 17 : 23. The last clause is one of purpose in form only, as so often. In the first of the verse omit of hosts, the God of Israel, with LXX. 20 : 1. Pashhur was u priest, and as chief officer of the temple was responsible for good order there. Except this account, all that is known about him and his father is that both names were used for priestly clans in the post-exilic period (Neb. 7 : 40, «), unless the Gedaliah of 38 : 1 was son of this Pashhur, rather than of Pashhur the son of Malchiah mentioned in the same passage and in 21 : 1, or of a third Pashhur not named else where. For that Jeremiah prophesied, E. V. correctly translates, Jeremiah prophesying. 2. And put him in the stocks. The context. Ch. XX.] JEREMIAH 129 3 And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The Lokd hath not called thy name Pashur,. but Magormissabib. 4 For thus saith the Lord, Behold, I will make thee a terror to thyself, and to all thy friends : and they shall fall by the sword of their enemies, and thine eyes shall "behold it : and I will give all Ju dah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword. 5 Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon. 6 And thou, Pashur, and all that dwell in thine house, shall go into captivity : and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies. 7 0 Lord, thou hast deceived me, and I was de ceived: thou art stronger than I, and hast pre vailed : 1 am in derision daily, every one mocketh me. 8 For since 1 spake, I cried out, I cried violence and spoil ; because the word of the Lord was made a reproach unto me, and a derision, daily. 3 hovah. And it came to pass on the morrow, that Pashhur brought forth Jeremiah out of the stocks. And Jeremiah said unto him, Jeho vah has not called thy name Pashhur, but 4 Magor-missabib. For thus says Jehovah, Be hold, I will make thee a terror to thyself, and to all that love thee : and they shall fall by the sword of their enemies, thine eyes seeing it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them into exile to Babylon, and shall smite them with the 5 sword. And I will give all the riches of this city, and all the gains thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their ene mies, and they shall spoil them, and take them, 6 and carry them to Babylon. And thou, Pashhur, and all that dwell in thy house, shall go into captivity : and to Babylon thou shalt come, and there thou shalt die, and there shalt thou be buried, thou, and all that love thee, to whom thou hast prophesied falsely. 7 Thou hast enticed me, 0 Jehovah, and I was enticed : Thou didst lay hold of me, and prevail : I have become a laughing-stock all the day, Every one mocks me. 8 For as often as I speak, I cry out ; Violence and plundering do I call out : preposition here is by_, but 7S should probably be substituted for it, as in LXX and 29 : 26. The term stocks is derived from the cramped, or distorted, condition of the body when under going this kind of punishment. The complete instrument was an upright frame with five holes (for head, arms, and legs), sometimes the feet alone being confined (J°t> 13 : 27 ; 33 : n j Acts 16 : 24 )t sometimes the head and arms, and sometimes all these members (29 : 26). The instrument was in a special building (2 cimm. 16:10), in the high, or, upper, gate of Benjamin, which was by, or, in, the temple. The upper gate of Benjamin is to be distinguished from the lower, or city gate (37 : 13 ; 88 : 7). It lay toward Ben jamin, i. e., toward the north, and was identical with the one mentioned in Ezek. 8 : 3, 5 ; 9:2, and with the new gate in Jer 26 : 10 ; 36 : 10, built by Jotham (2 KingB 15 : 35). 3-6. Pashhur and his Friends to be Abandoned in the General Overthrow. 3. Pashhur may be an Aramaic compound name from push, 50 : 11, used of the leaping of young animals, and "ll'DD, seh6r, meaning round about. The new name ("'¦ 6 : 25), means terror round about, or, on every side. This name is explained in 4. Pashhur will become an object of terror, or, dread, to himself and his friends, when his misfortunes come on, and the friends themselves will constitute such an object for him when he witnesses their death. And thine eyes shall behold it is properly a cir cumstantial clause, thine eyes seeing it. Cap tive is into exile. 5. For strength, render, riches, and for labours, gains. 6. The cap- I tivity of Pashhur and his house is predicted, and we know that in 595 Zephaniah the son of Maaseiah held the office which Pashhur had filled (29:25). It may be presumed therefore that the prediction was fulfilled in 597, when King Jehoiachin and the first captives were carried away. In 52 : 24, we are informed that Zephaniah was next in rank to the high priest. For some of the familiar expressions in 4-6, see 14 : 14 ; 15 : 2 ; 19 : 7 ; 21 : 7. All thy friends is a rendering of all that love thee. 7-12. The Bitterness of Jeremiah's Persecutions. This passage, with 18 : 18-20, may belong to the same period as 15 : 10-12, 15- 21 ; 17 : 14-17 ; or even before these passages, since the enemies of the prophet adopt the same scornful attitude toward his gloomy predictions, which they would not perhaps do after 604 B. C. Moreover, to many minds, it will seem that after the lesson of 15 : 19 Jeremiah would not in dulge in the language of 7. Thou art stronger than I, or, thou didst lay hold of me. I am in derision, that is, I am a laughing stock. The allusions are to the promises of ch. 1, and Jehovah is accused of imposing upon an inexperienced young man. The prophet does not here mean to intimate that the message which he had received for delivery to the people was false, but that Jehovah had deceived, or, enticed, him with a rosier view of his life-work than was warranted by his experience. The effect of his words is nought, people laugh in his face. Moreover, 8, from words they pro ceed to blows. They laugh at his predictions, but they resent his admonitions. Translate the 130 JEREMIAH [Ch. XX. 9 Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. 10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall pre vail against him, and we shall take our revenge on him. 11 But the Lord is with me as a mighty terrible one : therefore my persecutors shall stumble, and they shall not prevail : they shall be greatly ashamed ; for they shall not prosper : their ever lasting confusion shall never be forgotten. 12 But, O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them : for unto thee have I opened my cause. 13 Sing unto the Lord, praise ye the Lord : for Because the word of Jehovah has become a reproacb to me. And a derision, all the day. 9 And if I say, I will not call it to mind, Nor speak any more in his name, Then it is [in my heart] as it were a burning fire Shut up in my bones, And I am weary with enduring, And I cannot (bear It). 10 For I have heard the machinations of many, Terror on every side ! Denounce, and let us denounce him. All ye his familiar friends Lie ye in wait at bis side, peradventure he may act foolishly, And we may prevail over him, And may take our revenge on him. 11 But Jehovah is with me As a terrible hero : Therefore my persecutors shall stumble, And they shall not prevail : They shall be put greatly to shame, Because they have not done wisely, They shall have everlasting confusion, Which shall not be forgotten. 12 But Jehovah of hosts tries righteously, Sees the reins and the heart, Let me see thy vengeance on them ; For unto thee have I committed my cause. 13 Sing to Jehovah, Praise ye Jehovah : verse, For as often as I speak I cry out ; Violence and plundering (of. 6 : 7), do I call out : Because the word of Jehovah has become a reproach to me, And a derision all the day, i. e., all the time. Reproach (i5:i5; of. 6 : io). Neverthe less, 9, Then I said, rather, And if I say. Him should be it, I will not call it to mind. But, i. e., then, his word was, or, it is (in mine heart is not found in LXX, and seems a late insertion) as (as it were) a burning fire, etc. If the prophet wishes to escape the conse quences of speaking, and is silent, there is within him a fire that consumes him. In such a way were affected the genuine prophets of Jehovah, who announced neither stolen oracles, pretended revelations, nor false dreams («ee 23 : so-32 ; of. Amos 3:8). Whether Jeremiah spoke, or remained silent, he was unable to endure the strain. And I was weary with forbearing, or, And I am weary with enduring (6 ; n), and I could not, or, cannot. For stay (supplied in A. V.), render bear it, with LXX. No more is said about the inward fire, but the treatment of the prophet's words is described in somewhat fuller terms. 10. For I heard the defam ing of many, i. e., whispered plots, machina tions of many. Terror is on every side of me, says our prophet. Report, say they, and we will report it, or, Denounce, and let us de nounce him, is an exhortation by Jeremiah's pretended friends, in reality his deadly foes, to one another to inform the authorities against the prophet (see is : is). They continue in these words : All my familiars watched for my halting, rather, All ye his familiar friends (Heb. all the men of my [LXX, his, l.for'], peace, cf. 16 : 5), Lie ye in wait (1"1DI?, shim'ru, for nntV, sMm'rt, with LXX) at Ids (LXX) side. This line is continued with, peradven ture he will be enticed, or, may actfooKshly (reading the verb in simple stem, Df)?!, yiphte, instead of intensive passive). Here, again, his intimate friends are the plotting enemies («e u : 19, 21 ; 12 : 6). The consciousness of the divine protection does not fail the prophet, and he breaks out with the confident assurance, 11) that Jehovah is with him as a mighty terrible one, or, a terrible hero. They shall be put greatly to shame, for they shall not prosper, or, Because they have not done unsely in despising the true messenger of God. For their ever lasting confusion, render, they shall have everlasting confusion, which. Contrast the con clusion of this verse with the beginning of the prophet's song (ver. 7), and reflect over the wealth of experience included in these few lines, Ver. 12 is quoted by the editor from 11 :20, quite freely , if not carelessly. It will prove instructive to the reader to compare these two verses, even in the English forms. For the constructions and the interpretation, see the original verse. 13. The Psalm of Victory. The poor, Ch. XXL] JEREMIAH 131 he hath delivered the soul of the poor from the hand of evil doers. 14 Cursed be the day wherein I was born : let not the day wherein my mother bare me be blessed. 15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee ; making him very glad. 16 And let that man be as the cities which the Lord overthrew, and repented not : and let him hear the cry in the morning, and the shouting at noontide ; 17 Because he slew me not from the womb ; or that my mother might have been my grave, and her womb to be always great with me. 18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be con sumed with shame ? For he delivers the life of the needy From the hand of evil-doers. 14 Cursed be the day In which I was born : (The) day on which my mother bore me Let it not be blessed. 15 Cursed be the man Who brought glad tidings to my father, saying, A son, a male, has been born to thee ; Making him very glad. 16 And let that day i be as the cities Which Jehovah overthrew, without repenting of it: And let it hear a cry in the morning, And shouting at noontide ; 17 Because it slew me not in the womb ; So that my mother became my grave, And her womb always great. 18 Why then out of the womb Came I forth To see labor and sorrow, i And that my days should end in shame? or, needy, may expect deliverance from evil doers at the hands of Jehovah, and all singers should celebrate his praise. This may be a quotation, cf. the similar expressions of the Psalms. 14-18. The Unpaid Sorrows op Jere miah's Life. Of course these verses cannot be connected with the preceding poems. They be long to a time when Jeremiah had reached the depths of despair, from which he could not arouse himself. There is a parallel in Job 3 : 3-26, no doubt an expansion of our passage. Day (second instance) should have the article, with LXX. 15. Tidings should be glad ti dings. The innocent messenger, as well as the unfortunate day, receives the curse from the dis tracted Jeremiah. In 16, as we cannot sup pose our prophet, even in his extremity, to give the reporter of his birth power to take his life, it is better to read that day ('H Di'lj), for that man, cf. ver. 17 with Job 3:10. For him, therefore, throughout ver. 16, 17, we must substi tute it. The curse our prophet calls upon every anniversary of that evil day, for so we must in terpret the passage, a (not the) cry for help being heard in the morning, and a battle shout (* : is) in the quiet of noonday (6 : *). 17. Be cause it slew me not from the (LXX read D, in the) womb ; or that my mother might have been my grave, better, so that my mother became my grave. To be and with me are unnecessary insertions of A. V. 18. All this trouble might have been prevented, if the prophet had never been born, but now his days must be consumed with shame, or, end in shame. It is probable that the genuineness of these i With Job words will never be successfully questioned, and if so, they remain a perpetual mark, not simply of the disappointments and sorrows of Jere miah's life, but of his honest personal record of the worst that could be said about him. This must be remembered in his favor, as well as the further fact that he did not conceive of the com pensations of the gospel, nor grasp the idea of the value to others of faithful living. It has been remarked, however, by commentators that, in spite of his despair, he never doubted that he had a divine message, and that he was never tempted to take his life. 21:lto24:10. Woes Pronounced Upon the Kings, Prophets, and People op Judah. (Compiled after 586 B. c, added to book after 536.) Part V. is made up of at least eighteen fragments, whose history may be somewhat as follows : 21 : 1-7, 8-10, were derived from the writing of Baruch of about 586 (»e 37 : 1-10 ; 3s : 1-3). 21 : 11, 12 was composed after 586, as an in troduction to 22 : 10-30, and was enlarged by the addition of 21 : 13, 14, the latter in its present form probably referring to Jerusalem. 22 : 1-5 belongs to the time of Zedekiah, at least in the earliest form of it. 22 : 6, 7, perhaps, belongs to Zedekiah's time, and 22 : 1-7 forms a second introduction to 22 : 10-30, prefixed after 586. 22 : 8, 9, repeated from Deuteronomy and Kings, was added by a scribe to ver. 6, 7, after the exile, which they presuppose. 22 : 10-12 concerns the ti me immediately follow ing the deportation of Jehoahaz to Egypt in 608. 3 : 3-10. 132 JEREMIAH [Ch. XXI. CHAPTEB XXI. 1 THE word which came unto Jeremiah from the Lord, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, 2 Inquire, I pray thee, of the Lord for us ; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lokd will deal with us according to all his wondrous works, that he may go up from us. 1 THE word that came unto Jere- Part V. miah from Jehovah, when king The Book of Zedekiah sent unto him Pashhur W,°1M' the son of Malchiah, and Zepha- ^he niah the son of Maaseiah the priest, Approaching 2 saying, Inquire, I pray thee, of Fan or Jehovah for us ; for Nebuchadrez- Jerusalem, zar king of Babylon makes war »»<«.o. against us : peradventure Jehovah will deal with us according to all his wondrous works, that he 22: 13-17, 18-19, belong to the time of Jehoia kim, and after 603. 22 : 20-23, on account of its relation to the kings as leaders of the people, was perhaps united to 22 : 10-19 during the reign of Je hoiakim. 22 : 24-27 was addressed to Jehoiachin in 597. 22 : 28-30 was spoken of Jehoiachin after the deportation of 597. 22 : 1-7, 10-23, 24-30, were united, probably about 586; 21 : 11-14; 22 : 10-23, 24-30, form a shorter series of similar import. The two were combined, perhaps, at the time when 23 : 1-8 came to be appended. 23 : 1-4, 5, 6, 7, 8, were probably delivered soon after the exile of 586, and were added to the preceding material not long after 536 ; 23 : 1, 2, in its summary of 21 : 11 to 22 : 30, intro duces the Messianic conclusion to the woes on the kings. Latest of all, 22 : 8, 9, was composed by a scribe. 23 : 9-40, for the most part, except ver. 19, 20, represent the condition referred to in ch. 28, and were delivered about 595, during Zedekiah's reign ; ver. 19, 20, were introduced later by a scribe from 30 : 23, 24. 24 : 1-10 proceeds from the year after the first deportation to Babylon, i. e., 596. 21 : 1-10 ; 23 : 9-40 ; 24 : 1-10 were added to 21 : 11 to 23 : 8 some time after 536, and not long before the compilation of several parts into chs. 1-39. It will thus be seen that in this part of the Jeremiah book, though it contains brief oracles from Jehoiakim's time, the prevailing situation points to the reign of Zedekiah, and not long after his time the most of it was undoubtedly compiled. The order of passages is logical rather than chronological, and in the introductory note, we must make the last first. Ch. 24 shows the condition that prevailed in Jerusalem after the exile of Jehoiachin in 597. (See Introd. to 12 : 7- 17 ; ch. 25). The carrying off of the flower of the nation by Nebuchadrezzar doubtless produced a vivid sense of Jehovah's severity, which however did not last long. Ezekiel, who went into exile with the ten thousand in 597, tells of the contempt with which the humbler people in Jerusalem, unexpectedly called to the places of authority by the foreign conqueror, looked upon their superior, though more unfortunate brethren, who had been transported to Babylon (Ezek. ii: is ; S3: 24). Instead of amending their own life, these evidently congratulated them selves that Jehovah's maledictions had not been for them, but that they were his favored servants. Jeremiah at once pricks this bubble, by expos ing in the plainest terms the unwarrantable character of their claims, showing them that in the band of despised exiles is the kernel of the regenerated people, and the hope of the nation. Jeremiah continued his faithful presentations of truth to both these circles, as we shall learn in the treatment of chs. 27-29, and we shall not fail to see that, through a party of conspirators with Egypt and other neighbors, matters con tinued in a political whirlpool throughout the reign of Zedekiah, who himself was a very weak king, and under the complete control of the new nobility. In 593 or thereabouts he seems to have paid a visit, or sent an embassy to Nebu chadrezzar (see si : 6»), perhaps to assure him of his loyalty, but finally the people made an alliance with Egypt, Tyre, and Ammon (Ezek. 17 : is), and rebelled against the Babylonian mon arch, whereupon in 587 Nebuchadrezzar ap peared for the siege of Jerusalem, as indicated in Jer. 21 : 1-10. 21 : 1-10. Answer to Zedekiah Eespect- ing the Approaching Capture op Jeru salem. (Events of 587 B. c, published after 586.) 1-7. The Prediction op Jerusalem's Fall, (see si : s-10.) 1. For the introductory phrase see 7 : 1. For Pashhur see 20 : 1 ; 38 : 1 ; and cf. 1 Chron. 9 : 12 ; Neh. 11 : 12 ; and for Zeph aniah see 29 : 25, where we are told that he was in 595 the overseer of the temple ; 37 : 3 and 52 : 24, where his rank is given. These distinguished men were sent by the king, 2 , with the request that Jeremiah inquire of Jehovah as to his will (2 Kings 22 : is)) an(j m the hope of securing through his prophet an intervention on behalf of the people in the present crisis, that he, i. e., Ch. XXI.] JEREMIAH 133 3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah : 4 Thus saith the Lord God of Israel ; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. 5 And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. 6 And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. 7 And afterward, saith the Lord, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword ; he shall not spare them, neither have pity, nor have mercy. 8 And unto this people thou shalt say, Thus saith the Lord ; Behold, I set before you the way of life, and the way of death. 9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence ; but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. 10 For I have set my face against this city for evil, and not for good, saith the Lord : it shall be given into the hand of the king of Babylon, and he shall burn it with fire. 3 may go up from us. And Jeremiah said unto them, Thus shall ye say unto Zedekiah (king of 4 .! udah) : Thus says Jehovah, the God of Israel, Behold Iwill turn back the weapons of war [that are in your hands], wherewith ye nght [the king of Babylon, and] the Chaldeans, that besiege you, without the wall, [and I will gather them] into 5 the midst of this city. And I myself will fight against you with outstretched hand, and with strong arm, and in anger, and in fury, and in 6 great wrath. And I will smite the inhabitants of this city [both] , man and beast : they shall 7 die of a great pestilence. And afterward, says Jehovah, I will give Zedekiah king of Judah, and his servants, and the people, [and] that are left in this city from the pestilence, from the sword, and from famine, into the hand of [Nebuchad rezzar king of Babylon, and into the hand of] their enemies, and into the hand of those that seek their life : and they shall smite them with the edge of the sword ; I will not spare them, neither pity, nor have compassion. 8 And unto this people thou shalt say, Thus says Jehovah : Behold, I set before you the 9 way of life and the way of death. He that abides in this city shall die by the sword, and by fam ine, and by pestilence ; but he that goes out and falls away unto the Chaldeans that besiege you, shall live, and his life shall be to him for a prey. 10 For I have set my face against this city for mis fortune, and not for prosperity, says Jehovah : it shall be given into the hand of the king of Babylon, and he shall burn it with fire. Nebuchadrezzar, may go up from us, i. e., depart from us. 3. Introduce king of Judah after Zedekiah, with LXX. 4. (cr. 32 : 28, 29 ; si : 22.) The phrases that are in your hands, the king of Babylon, and (not included in LXX), and and I will assemble them (not found in several important MSS of LXX), should perhaps be omitted. The meaning is that the place will be carried by assault. Chal deans, i. e., the people of the later Babylonian empire (see H. B. D., arts. Babylonia and Chal- dcea). 5. For the stretched out hand and strong arm cf. 32 : 21, where the usual Deu teronomic phrase strong hand and stretched out arm is found, see Deut. 4 : 34 ; 5 : 15, etc. These symbols of power had been used respecting the wonderful deliverance from Egypt, now, alas ! in reference to Jehovah's judgment against his own chosen people. For the aggregation of words denoting his indignation, cf. 32 : 37. 6. Pestilence will not be wanting (15 : 2). Omit both With LXX. 7. (See 13: 14; 14:12; 19:7; 34: m.) For and such as read that, omitting UNI, yp'eth, and. Omit also Nebuchadrez zar king of Babylon, and into the hand of, and in harmony therewith read and they shall smite them (D37TI, wehikkum). Moreover, the last three verbs must be put in the first per son (substituting S for \ according to 13 : 14) . These slight changes are supported by LXX. 8-10. The Citizens op Jerusalem Ad vised TQ Yield, The meaning is clear enough, although a message from Jehovah to his prophet is introduced, while we should expect an ad dress from the latter to the messengers of the king, as in ver. 3. For the opening verse cf. Deut. 11:26. 9. (See38:2.) Falleth to of A. V. is correct or, unto, but read vX for by with the parallel passages, 38 : 2 ; 37 : 13. Make the same correction in the Hebrew of 37 : 14. Shall live correctly represents the Hebrew, which Q'ri changes unnecessarily. For the last clause see 45 : 5. Duhm questions the genuineness of this verse, principally on the following grounds: (1) that in 37 : 14, Jeremiah repudiates the idea of doing what he would here appear to enjoin upon all the faithful ; (2) that it would be high treason for Jeremiah to give this advice indiscriminately to the people, and would certainly have led to the immediate death of the prophet. On the other hand, it was not unnatural that a post- exilic writer, living long after the close of Ju- dah's independent political existence, and at a time when religious duties absorbed the atten tion of faithful Jews, should think lightly of national obligations, in view of the definite purpose of Jehovah to destroy the State, and that he should attribute to Jeremiah advice that was suggested by the action of many Judeans (38 : 19) , and by the prophet's well-known opinion concerning the impending fall of Jerusalem. 10. See 38 : 3 ; 39 : 16 ; 44 : 27 ; and for the peculiar form of the first half, cf, 4 : 22 ; 7 ; 24 ; 39 : 16, 134 JEREMIAH [Ch. XXII. 11 And touching the house of the king of Judah, say, Hear ye the word of the Lord ; 12 O house of David, thus saith the Lord ; Exe cute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. 13 Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord ; which say, Who shall come down against us? or who shall enter into our habitations? 14 But I will punish you according to the fruit of your doings, saith the Lord : and I will kindle a lire in the forest thereof, and it shall devour all things round about it. 11 [And] respecting the house of the §2 king of Judah, Hear ye the word of J^S""' 12 Jehovah, O house of David, Thus 608-580 B- '¦ says Jehovah : Execute judgment in the morning, And deliver the spoiled out of the hand of the oppressor, Lest my fury go forth like fire, And burn with none to quench it, Because of the evil of your doings. 13 Behold, I am against thee, O inhabitress of the valley, Rock of the plain, [says Jehovah ;] Ye who say, Who can descend upon us ? Or who can enter into our habitations ? 14 And I will punish you according to the fruit of your doings, says Jehovah : And I will kindle a fire in her forest, And it shall devour all that is round about her. CHAPTER XXII. 1 THUS saith the Lord ; go down to the house of the king of Judah, and speak there this word, 2 And say, Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates : 3 Thus saith the Lord ; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor : and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. 4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting 1 THUS said Jehovah : Go down to the house of the king of Judah, and 2 speak there this word, and say, Hear the word of Jehovah, O king of Judah, that sits upon the throne of David, thou, and thy servants, and thy people, that enter in by these gates. 3 Thus says Jehovah : Execute ye judgment and righteousness, And deliver the spoiled out of the hand of the oppressor ; And to the sojourner, fatherless, and widow, do no wrong, do no violence, Neither shed innocent blood in this place. 4 For if ye do this thing indeed, then shall there enter in by the gates of this house kiugs sitting 21 : 11 to 23 : 8. The Woes upon the Kings. 21 : 11, 12. The Practice op Justice De manded of Zedekiah and his House. (De livered 586 B. c ; published after 586 ; annotated still later). 11. Omit and with LXX and 23 : 9 ; also say, unnecessarily supplied in A. V. 12. House of David is family, dynasty, of David. In the morning, i. e., in a timely way. For the restsee4: 4, where the correct reading, your do ings, is found, according to most translations of this passage, though their is found in the Hebrew text of ver. 12. This fact is ignored in A. V. 13, 14. The Divine Conflagration at Jerusalem. The accommodation to Jerusalem is easily understood, though ver. 13 does not strictly apply to this city, but to some citadel in the midst of a broad plain, such as would be found, e. g., in Moab, the level table-land par excellence (of. 48 : s). Against (first instance) is for 7S but really represents by_, which we ought to read here with 23 : 30, etc. Inhabi tant should read inhabitress, Jerusalem is a maiden (4 : n). Saith the l.oit it is not found in LXX. For shall perhaps it is better to render can, since the verse appears to express a proud boast on the part of this place. 14. But is simply and. The first half- verse is not found in LXX, and was probably borrowed by the Compiler (>ee 9 : 25 [Heb. 24] ; 11 : 22 ; 11 : 10 ; 32 : 19). For the last half see 17 : 27, and for forest cf. 22 : 7. Ch. 22. 1-5. The Practice of Justice Demanded of Zedekiah and his House. This is a part of the longer introduction to ver. 10-30. It opens with one of the fullest forms of address (of. i : 1-3 ; n ¦. 19-21). Go down, i. e., from the temple, which was somewhat higher than the royal palace (of. 26 : 10). 2. Throne of David (« : 25). The gates are doubtless the city gates, since the whole population is referred to, cf. this place, ver. 3. 3. (see 1:6; 21 : 12.) The form for oppressor here, pltyj^, 'dshdq, in 21: 12, pttflj?, 'dsheq, gives an example of transposi tion of consonants, a phenomenon that must be presupposed in several passages of our book. 4. See 17 : 25, only here, for upon the throne of David, the Hebrew has for David upon his throne, after the pattern of Ps. 132 : 11, 12. Here also we have by the gates of this house, instead of this city. This expression is very Ch. XXII.] JEREMIAH 135 upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. 5 But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. 6 For thus saith the Lord unto the king's house of Judah ; Thou art Gilead unto me, and the head of Lebanon : yet surely I will make thee a wilder ness, and cities which are not inhabited. 7 And I will prepare destroyers against thee, every one with his weapons : and they shall cut down thy choice cedars, and cast them into the fire. 8 And many nations shall pass by this city, and they shall say every man to his neighbour, Where fore hath the Lord done thus unto this great city ? 9 Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other gods, and served them. 10 Weep ye not for the dead, neither bemoan him ; but weep sore for him that goeth away : for he shall return no more, nor see his native country. upon the throne of David, riding in chariots and on horses, tney, and tueir servants, and 5 their people. And if ye hear not these words, by myself I swear, says Jehovah, that this house shall become a waste. 6 For thus says Jehovah concerning the house of the king of Judah : Thou art Gilead to me, The top of Lebanon : Surely I will make thee a wilderness, Cities not inhabited. 7 And I will prepare destroyers against thee, Every one with bis tools : And they shall cut down thy choice cedars, And cast them on to the fire. 8 And many people shall pass by this city, and they shall say every man to his fellow, Where fore has Jehovah done this unto this great city ? 9 And they shall say, Because they forsook the covenant of Jehovah their God, and worshiped other gods, and served them. 10 Weep ye not for the dead, neither commiserate him : Weep sore for him that goes away ; For be shall return no more, Nor see his native country. strange in the connection, where house seems to refer to the royal family, and it is better to re gard its use in this instance as a lapse of the writer, for when a person uses familiar language, he is often careless enough to substitute one common word for another. The final pronouns should be in the plural, with LXX. On the other hand, if the people are disobedient, 5, Jehovah swears by himself (neb. e : 13), that this house, i. e., the royal family shall become a waste. 6, 7. The Impending Destruction of the Royal Family. 6. Gilead in the broad sense included the territory east of the Jordan, between Hermon (is : u) on the north and the river Amon on the south (Josh. 22 : 9), but gen erally Heshbon, opposite the north end of the Salt sea, was the south limit, and a point not far south of the lake of Chinnereth, i. e., the sea of Galilee, was the limit on the north (Deot. 2 : 36 ; 3 : 10 [ Josh. 12 : 1-5 ; 13 : 9-11, 27). This region abounded in fine hills, forests and streams, rich fields, and pleasant valleys, and might well serve as a type of the beautiful in nature. Head is top. Lebanon consisted of the magnificent ranges of mountains to the north of Palestine, with their varied scenery and picturesque vil lages, all culminating in the snow-capped peaks up to ten thousand feet in height. The view of these from the hills of western Palestine was most impressive to the beholder, and to this is compared Jehovah's regard for the royal house. And notwithstanding all this, since the dynasty has certainly disobeyed him (and we must pre suppose a lapse of time since the utterance of ver. 5, where another possibility is contem plated), they must be brought to an end. In the use of wilderness, cities not inhabi ted, in reference to the royal house, the mind of the writer was concentrated on his illustra tion. A.nd, yet, and, and which are, need not be supplied here. 7. And I will prepare, lit., sanctify (»ee 6 : i ¦, of. isa. 13 : 3), destroyers to cut down the heavy forests of Gilead and Lebanon. For weapons, therefore, render tools. 8, 9. The Abandonment of Unfaithful JERUSALEM. (See Dent. 29 : 24-26 [Heb. 23-25] ; 1 Kings 9 : 8, 9 ; and of. Jer. 1 : 16 ; 5 : 19 ; 11 : 6 ; 16 : 10, 11 ; 19 : 4.) The writer may have understood ver. 6, 7 as addressed to Jerusalem, and indeed they may have been so originally, though concerned with the calamity about to fall upon the royal family (choice cedars), and therefore included in an address to them. 8. For nations render, people, for there appears to be no reference to the nationality of the observers. Neighbour is fellow, and so in ver. 13. 9. For Then they shall answer, render, And they shall say. 10-12. Lament over the Exiled Jeho ahaz. Josiah was slain in battle in 608, and his son Jehoahaz was made king by the people and reigned three months in this same year (2 Kings 23 : 29-34). Weep ye not for the dead (Josiah, who died in honorable combat p Kings 23 : 29]), neither bemoan, or, commiserate, him, weep rather for his royal son. Goeth away, i. e., as a subject to Eiblah, where the Egyptian king decided to remove him from the throne, Jeremiah perceives what the action of 136 JEREMIAH [Ch. XXII. 11 For thus saith the Lord touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place ; He shall not return thither any more : 12 But he shall die in the place whither they have led him captive, and shall see this land no more. 13 Woe unto him that buildeth his house by un righteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work ; 14 That saith, I will build me a wide house and large chambers, and cutteth him out windows ; and it is ceiled with cedar, and painted with vermillion. 15 Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do i'udgment and justice, and then it mas well with dm? 16 He judged the cause of the poor and needy ; then it was well with him: was not this to know me ? saith the Lord. 11 For thus says Jehovah concerning Shallum the son of Josiah, kiDg of Judah, who reigned in stead of Josiah his father, and who went forth out of this place : He shall not return thither any more ; 12 But in the place whither they led him into exile, shall he die. And this land he shall not see again. 13 Ah ! he that builds his house by unrighteousness, And his roof-chambers by injustice ; That uses his fellow's service without pay, And gives him not his wages ; 14 That says, I will build me a spacious house, And airy roof-chambers, With its wide windows, paneled [to it] with And painted with vermilion. 15 Art thou a king, Because thou art on fire for cedar? Did not thy father eat and drink And fare well He exercised judgment and righteousness, 16 [Thenl * [he judged] justice toward the poor and needy ; [Then it was well] ; Is not that knowledge of me ? Says Jehovah. this monarch will be. In 11, vK (unto, touch ing) must be changed to by_ (upon, concern ing). Shallum is the name (doubtless the earlier name) of King Jehoahaz (2 Kings 23 : 30 ; 1 Chron. 3 : 15). 12. More definitely, Shallum will die in Egypt. Captive should read, into exile. 13-19. The Oppressions of Jehoiakim and the Ignoble End in Store for Him. It will be remembered that Jehoiakim was forced upon the Judean people by the Egyptian monarch. It would appear that from the first he was a tyrant, and here he is represented as subjecting his fellow-countrymen to practical slavery. The building plans included enlarge ments of the royal palace. Woe unto him is ah/ he. Chambers are roof-chambers. These were built on the flat roofs of buildings, had latticed windows for free circulation of air, and were the most desirable rooms of the houses (see Judg. 3 : 20; 1 Kings 17 : 19; 2 Kings 1 : 2 ; Dan. 6 : 10 ; cf. Thomson, The Land and the Book, II., p. 636). For his work should be his work, or his pay (wages), i. e., the recom pense for his work ; cf. Micah's estimate of the rich nobles of his time (Mioah 3 : 9, 10; see also Amos 6 : n). 14. Wide is airy. For and cutteth him out windows and it is cieled the Heb. lit. translated is, and he rends for it my windows and paneled ; but for it is not found in LXX, and the letter for the second and should be carried back to the preceding word, making its windows (VJvtl, hdlldndw), while it is bet ter to read the verb as a participle passive in the construct state QDPt qeru(d)'), introducing a circumstantial clause— and rent are, etc., or with its wide windows, paneled. Paneled and painted must be read also as constructs of the passive participles in similar construction. 15, 16. The meaning and the poetry are con fused by the two phrases, then it was well with him, then it was well ( A. V. adds with him) . LXX has but one of them in the form well with (or, to) thee C|7 SiB, tdbh I'khd) after drink (ver. is). If we adopt the modified reading well to him after drink all will be clear, though for thou closest thyself in cedar we must translate, thou dost kindle thy self in, " thou art on fire for," cedar (of. Neh. 3 : 20). Moreover, it is probable that in JH p we have an incorrect repetition of consonants, either accidental or intentional, and that the first set should be omitted. Translate, then : Art thou a king, Because thou art on fire for cedar? Did not thy father (Josiah) eat, and drink, and fare well? Be exercised judgment and righteousness, Justice toward the poor and needy, Is not that knowledge of me f Says Je hovah. The simpler life of the father, as con trasted with the more luxurious manners of the son, is here vividly set forth. A magnificent royal palace does not make a good king, nor is it necessary to his dignity. Josiah had enough to eat and to drink and he fared well. More over, he did not put himself in such straits for money ; the old house was good enough he felt and he preferred to exercise justice toward the defenseless classes in the land. This is equiva lent to knowledge of God (2:8; of. 2 Kings 23 : 25), and in this Jehoiakim ignominiously failed (2 Kings 28 : 87), Ch. XXII.] JEREMIAH 137 17 But thine eyes and thine heart ore not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it. 18 Therefore thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah ; They shall not lament for him, saying, Ah my brother ! or, Ah sister ! they shall not lament for him, saying, An lord ! or, Ah his glory ! 19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem. 20 Go up to Lebanon, and cry ; and lift up thy voice in Bashan, and cry from the passages : for all thy lovers are destroyed. 21 I spake unto thee in thy prosperity : but thou 17 For thine eyes and thy heart consider nothing Except thy dishonest gain, And innocent blood, to shed it ; And oppression and tyranny, to do them. 18 Therefore thus says Jehovah concerning; Jehoiakim the son of Josiah, king of Judah : They shall not wail for him, Ah ! my brother, And, Ah ! my sister ; They shall not weep for him, Ah I lord, And, Ah ! hermajesty ; 19 He shall be buried with the burial of an ass, Dragged, and cast forth beyond the gates of Jerusalem. 20 Go up to Lebanon, and cry out ; And in Bashan utter thy voice : And cry out from Abarim, For all thy best beloved are broken in pieces. 21 I spoke unto thee in thy security, Thou saidst, I will not hear. Note. — At first thought the prophets seem out of harmony with the historians, who esti mate the kings according to their relation to the law of Moses, and their attitude toward the ceremonies of worship ; but a deeper look shows us that this contradiction is only apparent. For knowledge of God, attention to his ways, which is made so prominent in Jeremiah, and in Ho sea before him, is the key to a good life and a good reign, and the lack of it leads to all those evils of which the prophets and the historians spoke. We do not here raise the question of the relation of the kings of Israel to worship on high places, for, up to Josiah' s time, this was a practice followed by good and bad kings alike. 17. Jehoiakim thought only of his own sel fish schemes, and for the sake of them was guilty of abominable cruelties. For the forms of expression see 5 : 3. Perhaps it would be better to translate consider nothing except in stead of are not but for. Covetousness is dishonest gain, and violence is tyranny (read without the article with LXX). Innocent blood has the article here, is without it in ver. 3. The meaning is essentially the same. 18, 19 probably belong to the period after 603, the time of Jehoiakim's scornful rejection of the prophet's message and of its emphatic repe tition (see 36 : 23, 32). Concerning is correct (but change vK to by_). In the case of this monarch, the regular liturgical chant will not be followed (contrast ver. io), and his body will lie dishonored under the open heaven, a hor rible prospect for any Israelite, but for the chief how degrading ! In regard to the fulfilment of this prediction, we know nothing. It may have been realized to the letter (out et. 2 Kings 24 : 6), though the prophet would not be so particular about that. It is certain that there was nothing consolatory in connection with the end of this wilful and cruel monarch, and in spirit at least the prophecy was never reversed. Ver. 18 has been variously explained, but the simplest in terpretation is to make the principal phrases a part of the liturgical funeral formulse, and to understand the lines following my brother and sister (read 'fllTlN, '"hSthi, my sister) to refer to a male and a female respectively. With this understanding, mil, hddhdh, her glory, her majesty, is the better reading. This involves no change in Heb. consonants. The Hebrew poet would not be likely to use lament, or wail, in two parallel members of a stanza. For the last verb therefore read 1331, yibhku, weep, with LXX. (On ver. 18, of. 34 : 6.) 20-23. Jerusalem's Pride and Her Coming Pain. Jerusalem is addressed and bidden go to the high mountains to the north and east of Palestine, natural places for a lament (s : 21 ; 1 -. 29), and there to wail over the sad destiny of the kings. The passages, or Abarim, are the northern spurs of the moun tains Of Moab (Num. 27 : 12 ; 33 : « ; Deut. 34 : 1, 2). The ancient Bashan was the great rolling tract of land beyond Jordan, bounded on the south by the Yarmuk (of irregular course, but falling into the Jordan not far south of the sea of Chinnereth) ( of. Dent. 3 : 10) ; on the north by the foothills of Hermon; and having the ter ritory of Maacah and Geshur (Josh. 12 : 5) be tween it and the lakes of northern Palestine. Thy lovers includes the same as thy pastors, shepherds, ruling classes (ver. 22, of. 2:8); not the Baals (cf. 2 : 25), nor foreign peoples (of. * : so ; 13:21). Perhaps beloved, or best beloved, is a better rendering in the connection, and it may be well to understand the word as a passive (y.5T}Xl,ne"llhabhdy!tkh) participle, rather than active ; cf. 2 Sam. 1 : 23, where, in a similar case, the word is made in one of the passive parti ciples. Jeremiah spoke 21 in vain to the people in their prosperity, i. c, security; 138 JEREMIAH [Ch. XXII. saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice. 22 The wind shall eat up all thy pastors, and thy lovers shall go into captivity : surely then shalt thou be ashamed and confounded for all thy wickedness. 23 O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail ! 24 As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence ; 25 And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchad rezzar king of Babylon, and into the hands of the Chaldeans. 26 And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born ; and there shall ye die. 27 But to the laud whereunto they desire to return, thither shall they not return. 28 Is this man Coniah a despised broken idol ? is he a vessel wherein is no pleasure ? wherefore are they cast out, he and his seed, and are cast into a land which they know not? This has been thy way from thy youth, [That] thou hast not hearkened to my voice. 22 The wind shall feed upon all thy shepherds, And thy best beloved shall go into captivity : [For] then shalt thou be put to shame, and con founded, On account of all thy misfortune. 23 0 inhabitress of Lebanon, That art nestled in the cedars, How wilt thougroan when [pains] come to thee, Pangs as of a woman in travail. 24 As I live, says Jehovah , though Coniah the son of Jehoiakim, king of Judah, were a signet upon my right hand, yet would I pull thee off there- 25 from ; and I will give thee into the hand of them that seek thy life, [and into the hand of them) of whom thou art fearful, and into the hand of [Nebuchadrezzar king of Babylon, and into the 26 band of] the Chaldeans. And I will hurl thee, and thy mother that bore thee, into another country, where ye were not born, and there shall 27 ye die. But unto the land whereunto they long to return, thither shall they not return. 28 Is [this man] Coniah a despised image, [to be shattered] Or a vessel wherein is no pleasure ? Wherefore was he hurled, [he and his seed] and cast forth Upon the land which he knew not? while no danger was present, or seemed to them imminent, they did not believe his word (see 5 : 12, 13 ; it : 15 ; 20 : T, s). Just this treatment, however, they have accorded to Jeremiah's predecessors, the forebodings of whom have ever remained unheeded. My voice, i. e., the voice of Jehovah, the prophet neglecting the fact that he had not referred to Jehovah in the connection. In such an oration this was natural enough. That is unnecessary and is not found in LXX. 22. The wind of judgment (4 : ". 12) will eat up, feed upon, i. e., carry away the unfaithful shepherds, ruling classes (2 ; s). Surely, or, for, is disturbing, is not found in LXX, and originated from the careless repeti tion of the preceding consonant, as in ver. 21. Wickedness should be misfortune. The Heb. word may connote either idea. 23. The in habitant, rather, inhabitress of Lebanon will be gracious, rather, groan (TlJ.Xfl, te'an'hi), with LXX, which presupposes the loss of an " S" from the original text and a future tense, instead of a perfect. Probably also pangs ( pains) is to be omitted, with LXX, and for the p ain , we may render pangs. Here are pictured the lofty and secure position of Judah as a nation, and her approaching deep distress. 24-27. The Approaching Exile of Je hoiachin and His Mother. This must be placed in the year 597, and before the capitula tion of the State, though it is given here in an enlarged form. 24. Coniah, i. e., Jeeoniah (24 : 1 ; 28 : 4 ; 29 : 2) (cf. the similar short and long forms of Hezekiah), or king Jehoiachin (2 Kings 24 : 6, b). The signet, or, seal-ring, was used for sealing official documents, and with it an officer might be invested with special au thority (see 1 Kings 21 : 8 ; Gen. 38 : 18 ; 41 : 42 ; Exod. 28 : 11 ; Esther 3 : 10 ; and cf. E. Bi. art. "Ring"), The statement about it indicates that no help is to be expected of Jehovah in the present crisis. Pos sibly we should read it for thee. 2S. See 21 : 7, and make here the same excision of the Nebuchadrezzar clause, and also of and into the hand of them, both with LXX. Whose face thou fearest is of whom thou art fearful. 26. (see is : 18, 19.) The name of the queen- mother was Nehushta (2 Kings 24:8). In the word for country, the article is to be omitted, as in A. V. (Dent. 29 : 28 [Heb. 27]). 27. To, or, unto, is correct ; read 7X for by. The participle in they desire, or, long, lit., they lift up their soul, the soul being regarded as the seat of emo tion, may have an extra letter at the beginning, repeated from the previous word, or may be in an unusual stem. The meaning would not differ in either case. 28-30. The End of Jehoiachin's Dy nasty. This was delivered in 597, after the surrender of the king. 28. Omit this man, broken, shattered, he and his seed, and read the verbs in the singular, all with LXX. The corruptions came in from ver. 30, and no chil dren are mentioned in 2 Kings 24 : 12, 15. Idol is image, 3X#, 'esiibh, being used in the sense of 3X-y, 'os&bh, (isa.' 48 : 5), For the thought, see Ch. XXIII.] JEREMIAH 139 29 O earth, earth, earth, hear the word of the Lord. 30 Thus saith the Lord, Write ye this man child less, a man that shall not prosper in his days : for no man of his seed shall prosper, sitting upon tbe throne of David, and ruling any more in Judah. 29 0 land, land, land, hear the word of Jehovah : 30 Thus says Jehovah, Write ye this man childless, a man that shall not prosper in his days : for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah. CHAPTER XXIII. 1 WOE be unto the pastors that destroy and scatter the sheep of my pasture ! saith the Lord. 2 Therefore thus saith the Lord God of Israel against the pastors that feed my people ; Ye have scattered my flock, and driven them away, and have not visited them : behold, I will visit upon you the evil of your doings, saith the Lord. 3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds ; and they shall be fruitful and increase. 4 And I will set up shepherds over them which shall feed them : and they shall fear no more, nor he dismayed, neither shall they be lacking, saith the Lord. 5 Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign aud prosper, and shall execute judgment and justice in the earth. 1 AH ! the shepherds that destroy and scatter the 2 sheep of their pasture, [says Jehovah]. There fore, thus says Jehovah, the God of Israel, con cerning the shepherds that feed my people : Ye have scattered my flock, and driven them away, And have not visited them ; Behold, I will visit upon you The evil of your doings, [says Jehovah] . 3 And I will gather the remnant of my flock Out of all the countries whither I have driven them, And will bring them again to their fold ; And they shall be fruitful and multiply. 4 And I will raise up shepherds over them and they shall feed them : and they shall fear no more, nor be dismayed, nor be terrified, says Jehovah. 5 Behold, the days come, says Jehovah, That I will raise up for David a righteous shoot, And he shall reign as king and rule wisely, And shall execute judgment and righteousness in the land. 48 : 38 ; Hosea 8 : 8. For the last phrase of the verse, see 16 : 13. Know is Anew. 29,30. For the emphatic repetition of earth, land, see 7: 4 ; 1 Kings 13 : 2. Write, i. c, in the register of citizens (isa. 4 : s) . Jehoiachin was succeeded by his uncle, Mattaniah (Zedekiah), elevated to the throne by Nebuchadrezzar (2 Kings 24 : 17). The land is represented as interested in the affairs of the people upon it, and particularly in those of royalty. The command of ver. 30 is to ideal servants at the disposition of the writer. Ch. 23. 1,2. The Punishment Upon Bad Rulers. This is a summary condemnation upon the kings and princes for the loss of the Israelitish nation. Saith the Lobd (first and third instances) should be omitted with LXX. Probably this Vrs. is correct in reading their pasture (Dfl'JJ'lB, mdr'itham) (see25:36). Pastors is shepherds, rulers, derived from the verb feed (see 2:8). The verb visit, like our words look after, is used in a good and a bad sense. Usually in Jeremiah it means punish, and is so translated (see 5:9; 9 : 25 [Heb. 24] ) ; but the terms visited, visit, are here retained in order to reproduce the word play. For the scattered flock, see 10 : 21. 3, 4. A Restored Israel and Faithful Rulers. Out of the darkness of ver. 2 emerges the light of ver. 3, for after exile, the prophets look for restoration. The remnant was origi nally the penitent remainder of the people, left over after judgment (i»a. 10 : 20, 21) ; here it is the remainder that were taken into captivity, after sword, famine, and pestilence (of. 15 : 2). The return from exile is followed by the abundant increase. For be fruitful and increase, or, multiply, see 3 : 16 ; Gen. 1 : 22. 4. (see 3 : 15.) Shepherds of different character are to have charge of the returned flock, the restored Israel, and the latter are to fear no more a return of misfortune. For be lacking, it is better with Graetz to read, be terrified, llPIS'', yippdhedhu, for nj33', yippaqedhu. The verb is wanting in LXX. Following the prediction of the gathered community, this verse gives us the hope of a good line of kings and princes. This is narrowed to 5, 6. The Just King of the Future. For the days come, see 7: 32. Branch should be shoot, since it springs up from the ground (see Gen. 19 : 25 ; Ps. 65 : 10 [Heb; 11] ; Isa. 4 : 2) . This de scendant of David (cf. 17 : 25 ; Isa. 11 : 1 ; Zech. 3:8; 6 : 12) will have just those qualities which a selfish king lacks (22 : 3), judgment and justice , or, righteousness. These are forensic terms, judgment signifying, properly speaking, the decision of a judge, which includes deliberate estimate of circumstances (10: 24), the vindica tion of rights (1 Sam. 24 : 15 ; isa. i : 17) ; and some times the punishment of the guilty (Dent. 25 : 2) ; being often equivalent to justice. In 26 : 11, it refers to the guilt which constitutes the ground of judicial action. In the judicial sense it is used here, The word then takes two paths, 140 JEREMIAH [Ch. XXIII. 6 In his days Judah shall be saved, and Israel shall dwell safelv : and this is his name whereby he shall be called, THE LORD OUR RIGHT EOUSNESS. 7 Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt : 6 In his days Judah shall be saved, And Israel shall dwell safely : And this is his name by which he shall be called Jehovah is our righteousness. 7 Therefore, behold, the days come, says Jeho vah, that they shall no more say, As Jehovah From the point of view of rightness it takes on the meaning right, and refers to the affairs of ordinary life, as in 5 : 1 ; 7 : 5, is applied even to things, with the meaning just, or appropriate, measure, Or place (30 : 18 ; 49 : 12 ; 1 Kings 4 : 28 ; 6 : 38; isa. 28 : 26 ; *o : 14), and is associated as here with righteousness, as the accomplishment of a judge or ruler (22 : 3, 15 : 23 : 5 [of. 21 : 12] ; 2 Sam. 8 : 15; Ezek. 45 : 9), or private person (Gen. 18 : 19; Ezek. is : 6), and with righteousness passes into an honored trinity with truth (* : 2) and kindness (9 : 24 [ucb. 23] ). From the point of view of the judicial act, judgment may mean the right way of performing duties, as the custom, or, manner, of the nations (2 Kings 17 : ss, 40), the set of rules, or, ordinance (Jer. 6:4,6; 8:7), even all the principles that make up the true religion (isa. 42 ; 1, s, 4). Righteousness belongs to the person that has the right in a controversy (2 Sam. 19 : 28 [Heb. 29]), and he is righteous, whether the case has been established in a court of justice (Dent. 25 : 1) or not (1 Sam. 24 : 17). The terms apply to a judge, whether human or divine, that gives right decisions (" : 2° ; 20 : 12 ; Deut. ie : 18, 20) and are characteristic of the decisions themselves (Deut. 1 : io) . They pass over easily into the moral and religious spheres ( Gen. 6 : 9 ; 16 : 6 : 1 Kings 2 : 32 ) . The prophets base their demand for righteous ness especially on the moral nature of God (4:2; 9 : 24 [Heb. 23] ; 22 : 3, 13, 15 ; 23 : 1, 2 ; Amoa 6 : 7, 15, 24). God exhibits the quality (12 : 1 ; isa. 5 : u) as does his Messiah, here and in 33 : 15. Righteousness as a quality of men before the supreme Judge (isa. 61 : 1), and declared in human history (justification) (i»a. 54 : 14, 17), is not emphasized in Jeremiah (bnt tee ver. 6), from whose book emerge, however, the first stages of the problem of the suffering of the righteous (12 : 1 ; 15 : 10, 11 ; is : 20), and to whose life the book of Job forms the counterpart. In some passages, righteous ness is obedience to the written law (Deut. 6 : 25), and this appears to be the standard of action in the Proverbs and Ecclesiastes. The Messiah's reign follows that of the dis placed kings, but whether the author expected his reign to be eternal, or that his rule would be succeeded by that of others governing in a similar spirit, we cannot say. Probably he did not state the matter clearly to himself, but had a somewhat indefinite, though exalted notion of the Messiah's sway. One thing is certain, he expected the Messiah to sit upon the throne of David, and to rule in Jerusalem. That a larger plan than this was in the divine mind, shows simply that a prophet did not grasp all at once the mind of God, and could not well conceive of a divine kingdom on earth separate from the Hebrew monarchy. Indeed, as late as the time of our Lord, and after a clear statement by him that he did not come as an earthly king (John 19 : 36) , even the chosen Twelve did not apprehend the nature of his dominion, and looked for a restoration of Israelitish power (Acts 1 : 6). On the other hand, that the Hebrew prophets had a very definite idea of the character of the Mes siah and of his influence cannot be doubted, and the grandest terms which were known to them and their contemporaries were employed to set forth the sublimity of that character, and the extent of his domain. For prosper, render, rule wisely, for the verb includes that wise action that ensures a successful result. Earth is lemd. 6. Under the Messiah, Judah will be delivered from his foes (Deut. 33 : 29) and Israel (3 : is [Jerusalem in 3s : 16] ), will enjoy peaceful life. A symbolic name is given to the king (cf. the usage in the later chapters of Isaiah, in Ezekiel, and see notes on Jer. 3 : 17), which, on the one hand, brings out the contrast between himself, as the true Zedekiah (for Zedekiah means right eousness of Jehovah), and the actual monarch of that name ; and, on the other, declares that, in the judgment tribunal for all the world, the Israelites will be right (isa. 51 : 7), through the Messiah will be manifested as righteous, will go out from it justified (isa. so : e, 9), and will have undisputed possession of the rights they claim, the salvation for which they hoped (isa. « : 25; 46 : 13 ; 48 : is). In Jer. 33 : 16, this symbolic name is given to the Jerusalem of Messianic times. 7, 8. The Unequaled Deliverance. These verses have a suitable connection with ver. 3, though in LXX they are found at the end of the chapter. It is possible that the trans lator omitted them in the first instance, because he had found them once before at 16 : 14, 15 (where, however, they are not original), and that they were inserted later in the translation. The standard for the saving power of Jehovah will be raised in view of the wonderful deliver- Ch. XXIII.] JEREMIAH 141 8 But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. 9 Mine heart within me is broken because of the prophets ; all my bones shake : 1 am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. 10 For the land is full of adulterers; for because of swearing the land mourneth ; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. 11 For both prophet and priest are profane ; yea, in my house nave I found their wickedness, saith the Lord. 12 Wherefore their way shall be unto them as slippery ways in the darkness : they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. 13 And I have seen folly in the prophets of Sa maria; they prophesied in Baal, and caused my people Israel to err. 14 I have seen also in the prophets of Jerusalem a horrible thing : they commit adultery, and walk lives who brought up the sons of Israel out of 8 the land of Egypt ; but as Jehovah lives who [brought up, and who] caused the seed of the house of Israel to come out of the north country, and from all the countries whither he had driven them ; and they shall dwell in their own land. 9 Respecting the prophets : 53. My heart withiu me is broken, All my bones are enfeebled ; I have become like a drunken man, And like a man whom wine has overcome ; Because of Jehovah, And because of his holy words. 10 For the land is full of adulterers ; The Prophets, 595 a. c For because of the curse the land mourns, The pastures of the wilderness are dried up. And their course is evil, And their might not right. 11 For both prophet and priest Are profane ; Yea, in my house I found their wickedness, Says Jehovah. 12 Therefore their way shall be to them As slippery places : Into darkness they shall be driven on And fall therein : For I will bring misfortune upon them, The year of their visitation, says Jehovah. 13 On the one hand, in the prophets of Samaria, I have seen tastelessness : They prophesied by Baal, And caused my people Israel to err. 14 Also in the prophets of Jerusalem, I have seen a horrible thing : ance from Babylonia (of. isa. 48 : 20 ; 49 : 22 ; eo : t-14.) The expression which brought up and was introduced from 16 : 15, and is not found in LXX here, but LXX favors he ( had driven) for I. 23 : 9-40. Woe Upon the Pkophets of Zedekiah's Time. (Delivered 595 b. c, annotated later. ) 9-12. The Wickedness of the Leaders and the Visitation. Because of the prophets should be respecting the prophets, and is the title to the whole section, 9-40, cf. B. V. Jeremiah feels that his natural powers are enfeebled, the effect upon them of the great wickedness of his people and the consequences (see 9 : 2-4 [Heb. 1-3], and of. 4 : 19 ; 8 : 21). Because of the Lord, etc., gives a curious turn to the thought, which is properly continued with the reason furnished in ver. 10, and it may be a later comment, derived from Isa. 2 : 10, 19, 21. 10, is at present provided (from the same circle of thought as 12 : 4a) with two lines, which appear to have displaced the needed second line of this stanza. They are, For because of swearing, or, the curse (for transgression) (Deut. 28 : 15; 29 : 27 [Heb. 26]) the land mOUm- eth; The pleasant places (pastures) of the wilderness are dried up. Adulter ers : no doubt the emphasis lies upon the de parture from Jehovah in morals and religion, as in 2 : 25 ; 5:7; 9:2 [Heb. 1] , though actual fornication was frequent enough in this period. For course, lit., running, see 8 : 6, and for force, cf. 9 : 3 [Heb. 2]. Not simply the civil powers, but, 11, the ecclesiastical authorities are profane (of. 6 : 13, u). 12. In the dark ness (into darkness), must be connected with the words that follow. For the concluding words, see 6 : 15 ; 11 : 23. 13-15. The Widespread Influence of the Prophets and their Bitter Becom- pense. And has its correlative in also, ver. 14. Translate, ore the one hand. Folly is taste lessness (cf. Job 6 : 6), and signifies that which was unsavory, or disagreeable, to the speaker, Jehovah. On Baal, see 2 : 8. This was bad enough but, 14, the prophets of Jerusalem were worse, for they were guilty of all sorts of vicious and dishonorable acts, and made their evil neighbors still more stubborn (cf. 29:21-23). A. V. is essentially correct. For horrible thing, see 5 : 30. Strictly speaking commit adultery and walk are infinitives, and there fore nouns in apposition with horrible thing. 142 JEREMIAH [Ch. XXIII. in lies : they strengthen also the hands of evil doers, that none doth return from his wickedness : they are all of them unto me as Sodom, and the inhabi tants thereof as Gomorrah. 15 Therefore thus saith the Lord of hosts con cerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall : for from the prophets of Jerusalem is pro- faneness gone forth into all the land. 16 Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you ; they make you vain : they speak a vision of their own heart, and not out of the mouth of the Lord. 17 They say still unto them that despise me, The Lord hath said, Ye shall have peace ; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. Committing adultery, and walking in lies, And how they strengthened the hands of evil doers, That no man should return from his wicked ness. They all became to me as Sodom, And the inhabitants thereof as Gomorrah. 15 Therefore, thus says Jehovah [of hosts] con cerning the prophets : Behold, I will feed them with wormwood, And make them drink the water of gall : For from the prophets of Jerusalem went forth Frofaneness into all the land. 16 Thus says Jehovah of hosts, Hearken not unto the words of the prophets that prophesy to you ; They make fools of you : The vision of their own heart do they speak, And not out of the mouth of Jehovah. 17 Saying continually to them that despise the word of Jehovah, Ye shall have peace ; And (to) every one that walks in the stubborn ness of his own heart they say, No misfortune shall come upon you. That none doth, should, return is a clause of purpose in form only (7 : 6). Return should be infinitive 31$, shubh (not ?3E/, shabhu) with LXX, since the negative belongs to this mood (of. 27 : is). In the mind of God, the people were of a character like those of Sodom and Gomorrah, for, 15, from the prophets pro- faneness passed into the whole country. The first part of the verse has been borrowed from 9 : 15 [Heb. 14] , and it interrupts the flow of thought in this passage. Perhaps of hosts should be omitted with LXX. Ver. 16-40 are concerned with the so-called false prophets. These men belonged to the company that appeared in Jehovah's name (though some prophesied also by Baal, 2:8; Zeph. 1 : 4, 5), and professed to deliver mes sages from him. Indeed, many of them may have believed that what they said was true, though we must conclude, from what is said about them, that Jehovah did not speak through them, because they were not a fit medium for his word, and were evidently moved by selfish or national motives rather than religious ones. To the true prophet, on the other hand, the moral imperative was supreme, and their God was a moral being, who had been revealed in the lessons and especially the disasters of the history. Jeremiah opposes the prophets prin cipally on two grounds : (1) that they were not morally good, and (2) that they prophesied without any true inspiration. Their lack of moral principle was manifested in furnishing an example of evil-doing (6 : is ; 23 : 14 ; 32 : 32), and in a failure to perceive the moral require ment of Jehovah (2s : 17 ), neglect of which must result in the disaster which true prophets have been in the habit of predicting (28 : 8), and they thereby deceive the people with false assurances of safety (6 14 ; 14 : 13; ib ie; 27 9, is), and doubtless recommended reliance upon human instrumentalities instead of upon the Lord God (of. 2 :i3, 18,36; 37 : 6). (2) They have no con sciousness of a divine impulse to speak (« = u ; 14 : 14 ; 20 : 9 ; 23 : 18, 21, 22 ; Amos 3:8), but (a) they deal in mere dreams (23 : 25, 32), or (6) their pretended message is pure affectation (14:14; 2s : 16, 26, si, or (c) they steal messages from others (23 : so). In any case their deliverances are for all practical purposes lies (5 : 31 ; 14 : 14) and they lead to forgetfulness of God (23 : 27). Often these prophets prophesied definitely by false gods (2:8). 16-18,21,22. Warning Against False Prophets. Unto (first instance) is correct, but read b$ for by. with 27 : 9. The prophets, as a class, are not to be listened to, for they make you vain, they make fools of you, i. e., they play a trick upon you (cf. 14 : 14). 17, For despise me, The Lord hath said, read despise the word of (read "D"! 'XSID, m'na'ast dh'bh&r) Jehovah, with context and LXX (»eB 15 : io). No changes in consonants are required. A. V. borrows unto before every one, and LXX read V^S-l, ul'khbl, in place of Vj], Wkhol. This reading is to be adopted. For the rest, see 7 : 24. Evil is misfortune. These prophets pretend to speak the mind of God, but it is a false deliverance from themselves, for 18, who, i. e., who of them, has stood in the council of Ch. XXIII.] JEREMIAH 143 18 For who hath stood in the counsel of the Lord, and hath perceived and heard his word? who hath marked nis word, and heard it t 19 Behold, a whirlwind of the Lord is gone forth in fury, even a grievous whirlwind : it shall fall grievously upon the head of the wicked. 20 The anger of the Lord shall not return, until he have executed, and till he have performed the thoughts of his heart : in the latter days ye shall consider it perfectly. 21 I have not sent these prophets, yet they ran : I have not spoken to them, yet they prophesied. 22 But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings. iS Am I a God at hand, saith the Lord, and not a God afar off? 24 Can any hide himself in secret places that 1 shall not see him? saith the Lord. Do not I fill heaven and earth ? saith the Lord. 25 I have heard what the prophets Baid, that prophesy lies in my name, saying, I have dreamed, I have dreamed. 26 How long shall this be in the heart of the prophets that prophesy lies ? yea, they are prophets of the deceit of their own heart ; 27 Which think to cause my people to forget my name by their dreams, which they tell every man 18 For who has stood in the council of Jehovah, And perceived [and heard] his word ? Who has listened to my word And heard it ? 19 Behold, the tempest of Jehovah, His fury goes forth, And a cyclone Whirls over the head of the wicked. 20 The (fierce) » anger of Jehovah will not re turn, Until he have executed, And till he have performed the purposes of his heart : In the latter days ye shall understand it [per fectly]. 21 I sent not the prophets, Yet they ran : I spoke not unto them, Yet they prophesied. 22 But if they stand in my council. Then let them cause my people to hear my words, And turn them from their evil way, And from the evil of their doings. 23 Am I a God at hand, says Jehovah, And not a God at a distance ? 24 Or can a man hide himself in secret places, And I not see him, [says Jehovah] ? Do not I fill heaven and earth ? Says Jehovah. 25 I hear what the prophets say, That prophesy lies in my name, saying, 26 I have dreamed, I have dreamed, I nave dreamed. Will repent the heart of the prophets that prophesy lies, n With ver. 5. Ch. XXV.] JEREMIAH 147 Ch. 25. 1-38. Oracles Against Judah and the Nations. (Delivered 604 B. c, anno tated and added to ch. 1-24 after 536.) We must return to the reign of Jehoiakim, for the date of this chapter, or of Jeremiah's message contained in it, is marked by 25 : 1 and 36 : 29 as 604. It seems to have been the purpose of Baruch, and perhaps of other disciples of the prophet, to preserve narratives of his activity at the prin cipal epochs of his life. See ch. 36, which gives a fuller account of Jeremiah's work in this eventful year. Chs. 25 and 36 are related to the prophecies of the first roll of Jeremiah's book (ch. 1-9) somewhat as ch. 26 is to ch. 7. It is of course possible that the prediction in 25 : 9 was originally included in the roll of Jeremiah's prophecies that was completed in 604 (of. 36 : 29), and that it was subsequently removed from there, but it is quite likely that, in 25 : 9, Jere miah's disciple has set forth the message of 604 in a new form, partly in his own language. Some gifted writers question the genuineness of the whole chapter, chiefly on grounds which may be summarized as follows: (1) contradic tions, or inconsistencies with Jeremiah's known declarations, such as are found in 25 : 26, as compared with 1 : 15 ; 25 : 9, 15 ; and in the sudden preference for Judah in ver. 29; (2) rhetorical peculiarities, such as all the kings of the Philistines (ver. 20), of Tyre and of Zidon (ver. 22), the command of ver. 27, 28, which ignores ver. 17-26, and the solemn com mand of 25 : 30, followed by mere quotations from other scriptures. These reasons are in sufficient to establish the secondary character of the whole chapter, as is well stated by Giese brecht, but they will help us to separate the strands of which it seems to be composed. LXX also will aid us in detecting many additions to the earliest words, though the process of en largement began long before the Greek transla tion was made. The details may be found in the exegetical notes, but the principal lines of cleavage may be indicated as follows : Jeremiah and Baruch are responsible for the most of ver. 1-3, 5-11, 15-24 ; a later writer added ver. 12, 14, 25-33, 34-38, which are compilations of familiar scriptures, and are used, for the most part, to indicate the truth that Babylon and the other nations need not suppose that they may escape punishment, while Judah is to suffer ; still later came in ver. 4 and 13, which break the connec tions between verses ; several explanatory notes, not found in LXX, were probably first entered by readers in the margins of MSS. The chap ter marks the close of an important edition of the whole work, cf. 1 : 3a, the part of the preface covering chs. 1-25. In 604 Babylon became for the first time a definite menace to Judah, for at this time Nebuchadrezzar, the son of Nabopolassar the king, and the commander of his army, defeated Neco and the hosts of Egypt at Carchemish, and doubtless would have invaded Egypt itself had not tidings come to him of the death of Nabopolassar, which occasioned his immediate departure to Babylon to assume the crown. Let us gather up the threads of history since the reformation under Josiah in 621. That reforma tion had been followed by thirteen years of peace in Judah. The fields had been tilled by the people without molestation, the vineyards and olive groves having been cultivated at will, there had been an abundance of grain, wine, and oil. The beasts of the field were suffered to multiply, and the birds sang their songs upon the hillsides. Wise men flourished and taught the people the ways of peace. All was bright and prosperous. Meanwhile great changes had taken place in the East. Soon after 650, the great Assyrian empire began to totter on its foundation, and the new Babylonian power to establish itself; and, after varied fortunes, Nineveh, the As syrian capital, fell about 606. Psammeticus I., till 611 the Egyptian king of the period, did little more than strengthen his own empire in Egypt and Ethiopia. Neco II., however, who succeeded his father in 611, made a move ment toward the East, and in this campaign he met and defeated Josiah of Judah at Megiddo in 608. It is evident that Josiah, with his people welded together, wished to try his hand at war on his own account, and to complete his prosper ous career by reviving the glories of the Davidic age. His defeat was disastrous enough, for, three months after the battle of Megiddo, Neco actually deposed Jehoahaz, the successor and second son of Josiah, established the latter's eldest son, Eliakim or Jehoiakim, upon the throne and, after arranging for the receipt of tribute, he carried Jehoahaz to Egypt, probably to die there. Thus Judah became the vassal of Egypt. Jehoiakim appears to have cared more for luxurious living than for his independence, the people were accustomed to foreign control, and there had long been a powerful Egyptian party in Jerusalem. It is easy to suppose, therefore, that the Judeans adapted themselves to the new order of things, and that most of them, unmind- 148 JEREMIAH [Ch. XXV. CHAPTEB XXV. 1 THE word that came to Jewmiah concerning all the people of Judah, in the fourth year of Je hoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon ; 2 The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying, . 3 From the thirteeuth year of Josiah the son of Amon kingof Judah, even unto this day, that is the three and twentieth year, the word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking ; but ye have not hearkened. 4 And the Lord hath sent unto you all his serv ants the prophets, rising early and sending tliem ; but ye have not hearkened, nor inclined your ear to hear. 5 They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever : 6 And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands ; and I will do you no hurt. 7 Yet ye have not hearkened unto me, saith the Lord ; that ye might provoke me to anger with the works of your hands to your own hurt. 8 Therefore thus saith the Lord of hosts ; Because ye have not heard my words, 9 Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations rouud about, and will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. 10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. 1 THE word that came nnto Jere- Port VI. miah concerning all the people „.,,". of Judah in the fourth year of &,4B J' Jehoiakim the son of Josiah, king of Judah ; [the same was the first year of Nebu- 2 chadrezzar king of Babylon ;] which he spoke [Jeremiah the prophet] unto all the people of Judah, and unto all the inhabitants of Jeru- 3 salem, saying, From the thirteenth year of Josiah the son of Amon, king of Judah, even unto this day, a period of three and twenty years, [the word of Jehovah has come unto me, and] I have spoken unto you, rising early and speaking ; 4 [but ye have not hearkened] , and I have sent unto you all my servants the prophets, rising early and sending them ; but ye nave not heark ened, nor inclined your ear [to hear] ; 5 saying, Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that Jehovah has given to you and to your fathers, from of old and even for 6 evermore : and go not after other gods to serve them and to worship them, that ye may not vex me with the work of your hands, and that I 7 bring no misfortune to you. But ye have not hearkened unto me, [says Jehovah; that ye might vex me with the work of your hands to your own hurt] . 8 Therefore, thus says Jehovah of hosts: Be- 9 cause ye have not heard my words, Behold, I will send and take [all] the family from the north, says Jehovah, [and unto Nebuchadrezzar king of Babylon, my servant] , and will bring them against this land, and against the inhabit ants thereof, and against 8.11 the[se] nations round about ; and I will utterly devote them to destruction, and make them a fright, and a hiss- 10 ing, and an everlasting reproach. And I will take from them the sound of joy and the sound of gladness, the voice of the bridegroom and the voice of the bride, the clatter of the millstones, ful of the rapid developments in Babylonia and the certainty that she would measure swords with Egypt, were able to believe in the peace, peace of the ordinary prophets, notwithstanding the insistence of Jeremiah that the nation was in imminent danger. After the battle of Car chemish, however, the eyes of many must have been opened, for at that time appeared in their neighborhood, as Cheyne says, "the greatest general before Hannibal." And Jeremiah from this time seems to have manifested greater bold ness in speech, and to have obtained greater re spect for his words and security for his person, though the king had no greater love for him nor for his message. 1-7. The Beteospect of Twenty-three Years of Fruitless Service. A. V. is right in reading to, or, unto, Jeremiah (ver. i)) unto all the people (ver. 2); and so substitute ^X for by, with LXX. Omit that was the first year of Nebuchadrezzar king of Babylon (ver. i), Jeremiah the prophet (ver. 2), the word of the Lord hath come unto me, but ye have not hearkened (ver. 8), to hear (ver. 4), saith the Lord, and the remainder of ver. 7, all with LXX. These notes came in as reminiscences of 1 : 16 ; 7:1, 6, 18, 24, and other familiar sayings. Ver. 4 interrupts the flow of thought and was intro duced somewhat later than the original com position. 2. (cr. 4:4.) 3. (See i : 2.) 4. Bead I, my servants, with LXX and 7 : 25. Jehovah is of course the speaker, however, as he is in ver. 5-7. (See 7 : 3, 18, 19; 13 : 10 ; 19 : 15 ; 24 : 10.) 8-11. The General Subjection to Bab ylon. In ver. 9, for all the families of, read, the family from (ef. ver. 12), omit and, unto, Nebuchadrezzar the king of Babylon, my servant ; read the for these, and reproach, tlfl'ITI, Mrpdth, for desolations, 1113111 ; in ver. 11 omit this, a desolation and, the king of Babylon; read the for these, all with LXX. It is probable that the clauses and against all the nations round about (ver.s) and ver. lib are later than the main strand here, since the latter relates to the subjection of Judah, while the two clauses prepare the way for ver. 15-26. 9. North (see 1 : 16). Jehovah's serv ant (27 : e ; 43 : 10) executes his judgment on the peoples. Astonishment is fright. The ex- Ch. XXV.] JEREMIAH 149 11 And this whole land shall be a desolation, and an astonishment ; and these nations shall serve the king of Babylon seventy years. 12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. 13 And 1 will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophe sied against all the nations. 14 For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands. 15 For thus saith the Lord God of Israel unto me ; Take the winecup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. 16 And they shall drink, and be moved, and be mad, because of the sword that I will send among them. 17 Then took I the cup at the Lord's hand, and made all the nations to drink, unto whom the Lord had sent me : 18 To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse : as it is this day ; 11 and the light of the candle ; and the whole ter ritory shall be [a waste] a fright: and the [se] nations shall serve [the king of Babylon] for seventy years. 12 And it shall come to pass, when seventy years are accomplished, that I will punish [the king of Babylon, and] that nation, [says Jehovah, for their iniquity, and the land of the Chaldeans ;] and I will make it everlasting desolations. 13 And I will bring upon that land all my words which I have spoken against it, all that is writ ten in this book, which Jeremiah prophesied concerning all the nations. 14 For they themselves shall be held in subjection by many nations and great kings : and I will recompense them according to their deeds, and according to the work of their hands. 15 For thus says Jehovah, the God of Israel, unto me: Take this cup of fermented wine at my hand, and cause all the nations, to whom I send 16 thee, to drink it. And they shall drink, and reel to and fro, and be mad, because of the sword 17 that I will send among them. And I took the cup from Jehovah's hand, and made all the nations drink it, unto whom Jehovah had sent 18 me : namely, Jerusalem, and the cities of Judah, and the kings thereof (and) the princes thereof, to make them a waste, a fright, (and) a hissing, pressions of this verse are familiar to the reader, as are those of 10, 11a (see 7 : 34; 16 : 9). The Syrian mill consists of two flat, circular stones, larger or smaller, one above the other. Near the circumference of the upper stone is an upright handle which may be shorter or longer, accord ing as the stone is to be turned by one, two, three, or four women. The stones are confined in the center by a stout wooden peg, and into the funnel-shaped central hole of the upper one the grain is thrown. From the hole, this finds its way between the stones, and the flour passes out at the circumference and is received upon a sheepskin mat. Astonishment is fright. 12-14. The Final Punishment of Bab ylon. Ver. 14 is not found in LXX, which repre sents an arbitrary omission of it to make way for chs. 46-51, now found between ver. 13 and ver. 15 in this Vrs. Ver. 13, however, breaks the con nection between 12 and 14 (ef- " : '), and is a later insertion in a passage itself supplementary to Jeremiah's predictions. In 12, omit the king of Babylon and, saith the Lord, for their iniquity, and the land of the Chaldeans, with LXX. The term perpetual desolations is found again in 51 : 26. That nation is the one referred to in ver. 9, not any of those mentioned in ver. 11. For the seventy years, see 29 : 10 ; 2 Chron. 36 : 21 ; Isa. 23 : 15 ; Dan. 9:2. If this number goes back to Jere miah's time, it is to be regarded as a round num ber. Certainly no one has been able to assign sure termini for the period of it, though many attempts have been made. Ezekiel (* e), thought of an exile of forty years, and Zechariah i : 12) reckons the seventy years to 520 B. c, sixteen years after the return from captivity. The most probable limits are 604 B. c, when Nebuchadrezzar overcame the Egyptians at Carchemish, and 538, when Babylon fell. 13 may refer to such passages as Isa., chs. 13, 14, but especially to Jer., chs. 50, 51, in the col lection, chs. 46-51, cited here as this book. 14. Serve themselves of them signifies ac complish service with them, use them as servants : translate For they themselves shall be held in subjection by many nations and great kings (see 27: 7; 34:9). The nations may include the Macedonians, as well as the Medes and Per sians. For works, Heb. has work and own is unnecessary. 15-17. The Wine Cup of Jehovah. For is used respecting the allusions to the nations in ver. 1-14. For iTOVI, hema (fury), LXX read 1DT1, Mmir, render, Take this cup of fer mented wine from my homd. 16. (See is : is.) For be moved render reel to and fro with B. V. Ver. 16b is a kind of definition of what the wine is. 18-26. The List of Nations. 18. Jeru salem. The kings (in plural) may be used of the last kings of Judah, or the word may be an incorrect copy of its king, with ending at tracted to that of the next word. And is needed before princes, and has the authority of LXX. Ver. 18b is a quotation, or reminiscence, of familar thought (et. ver. 9, n) . The latter part of 150 JEREMIAH [Ch. XXV 19 Pharaoh king of Egypt, and his servants, and his princes, and all his people ; 20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, 21 Edom, and Moab, and the children of Ammon. 22 And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, 23 Dedan, and Tema, and Buz, and all thai are in the utmost corners, 24 And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, 25 And all the kings of Zimri, and all the kings of Elam. and all the kings of the Medes, 26 And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth ; and the king of Sheshach shall drink after them. 27 Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel ; Drink ye, and be drunken, and spew, and fall, and rise no more, because of the sword which I will send among you. 28 And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them. Thus saith the Lord of hosts; Ye shall certainly drink. 19 [and a curse, as it is this day] ; Pharaoh king of Egypt, and his servants, andnis princes, and all 20 his people; and all the foreign population, and all the Rings of [the land of Uz, and all the kings of the land ofVtne Philistines, [and] Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod ; 21 Edom, and Moab, and the sons of Ammon; 22 and [all] the kiugs of Tyre, and [all] the kings of Zidon, and the kings of the coast land which 23 is beyond the sea; (and) Dedan, and Tema, and Buz, and all that have the corners of their 24 hair shorn ; and all [the kings of the] Arabians, [and all the kings of the foreign population] that 25 dwell in the wilderness ; and all the kings of Zimri, and all the kings of Elam, and all the 26 kings of the Medes ; and all the kings of the north, far and near, one with another ; and all the kingdoms [of the world], which are upon the face of the earth. And the king of Sheshach shall drink after them, 27 And thou shalt say unto them, Thus says Jeho vah of hosts, [the God of Israel] : Drink ye, and be drunken, and spew, and fall, and rise no more, because of the sword which I will send 28 among you. And it shall be, if they refuse to take the cup at thy hand to drink, then shalt thou say unto them, Thus says Jehovah [of it, from and a curse on, is not found inLXX. Desolation is waste, and astonishment is fright. 19, 20a. Pharaoh means, lit., great house, and came to be applied regularly to the kings of Egypt (37 : n), often accompanied by their proper names, as in 44 : 30 ; 46 : 2. Mingled p e ople is foreign population. Egypt was made up of many principalities and semi-independent bodies. Nevertheless, Uz was not one of them, but was in Asia, and the land of Uz, and all the kings of must be omitted, with LXX. 20b. The Philistines. The and following this name is hardly original. For Azzah render Gaza. The use of remnant before Ashdod implies a severe disaster to this prin cipality, but which of the many conquests of it is referred to, no one can say. These four are mentioned in Amos 1 : 6-8. The fifth Philistine city, Gath, appears to have suffered a compara tively early destruction. 21. Edom, Moab, Ammon, south, southeast, and east, of Israel itish territory, respectively, are closely related peoples. 22. Tyrus, i. e., Tyre and Zidon and the isles, i. e., the coast lands (2 : 10) to the west of Palestine, on the Mediterranean. Omit all (two cases) with LXX. The word kings is in plural, with reference to the various cities of the Phoenicians. 23, 24. Inhabitants of the wilderness — Dedan, a tribe descended from Abraham and Keturah (Gen. 25 : s) situate in north Arabia, southeast of Edom (49 : a ; Ibo. 21 : 13 ; Ezek. 25 : ib ; 27 : 20) ; Tema, an Ishmaelite tribe (Ge». 25 : 15) whose encampments were east of Dedan (Job 6 : 19; Isa. 21 : 13, 14) ; Buz, an Aramaic tribe (Sen. 22 : 21) that evidently mi grated to the Arabian country ; all that are in the utmost corners, rather, all that have the corners of their hair shorn (see 9 : 26 [Heb. 25]), a peculiarity of many tribes of north Arabia; and all . . . Arabia. Omit the kings of, and the next clause after Arabia, which is a double of this one (mingled people having the same Heb. letters), both improvements'of LXX. For desert, render, wilderness. 25. First clause is not found in LXX. The country is unknown. Elam is the highland territory to the east of Babylonia, and ' ' Media " is north and northeast of Elam. Both were included in the Medo-Persian empire. 26. The north is here used in an indefinite sense of distant peoples that have not been mentioned («e<> 1 : !5). Also all the kingdoms (omit of the world, with LXX) which are upon the face of the earth (ground). Finally Sheshach, i. e., Babylon (»ee 51 : 41), must drink. The last sen tence is not found in LXX, and is a later in sertion in this passage. Notice that shall drink is a departure from the constructions in ver. 15-26. 27-29. The Sure Punishment of the Nations. These are later than ver. 15-24, for in ver. 17 the nations have drunk from the cup, while here their refusal to drink it is contem plated. LXX did not read the God of Israel, ver. 27, of hosts, ver. 28, saith the Lord of hosts, ver. 29, and we need not. 27. VP, q'yit, spew, should read llfp, qi'u. The weak letter X has been lost. The verse is an explanation of ver. 16. 28 gives directions of course merely for a symbolic transaction (see 15 : 2), the prophet did not go to the nations, and invite them to drink, i. e., to assent to the punishment that Ch. XXV.] JEREMIAH 151 29 For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished ? Ye shall not be unpunished : for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. 30 Therefore prophesy thou against them all these words, and say unto them. The Lord shall roar from on high, and utter his voice from his holy habitation ; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. 31 A noise shall come even to the ends of the earth ; for the Lord hath a controversy with the nations : he will plead with all flesh ; he will give them that are wicked to the sword, saith the Lord. 32 Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. 33 And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried ; they shall be dung upon the ground. 34 Howl, ye shepherds, and cry ; and wallow yourselves in the ashes, ye principal of the flock : for the days of your slaughter and of your d'sper- sions are accomplished; and ye shall fall like a pleasant vessel. 29 hosts] : Ye shall surely drink. For, lo, I begin to bring misfortune at the city which is called by my name, and should ye be altogether un punished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, [says Jehovah of hosts] . 30 And do thou prophesy unto them [all] these words, and say unto them, Jehovah shall roar from on high, And utter his voice from his holy habitation ; He shall mightily roar over his dwelling place, He shall answer with a shout as they that tread the grapes, Unto all the inhabitants of the earth. 31 An uproar shall come even to the end of the earth : For Jehovah has a controversy with the nations, He will enter into judgment with all flesh : As for the wicked, he will give them to the sword, [says Jehovah] . 32 Thus says Jehovah [of hosts] , Behold, misfortune shall go forth From nation to nation, And a great tempest shall be stirred up, From the recesses of the earth. 33 And the slain of Jehovah shall be at that day from one end of the earth even unto the other end of the earth : they shall not be bewailed, neither gathered, nor be buried; they shall be as dung upon the face of the ground. 34 Howl, ye shepherds, and cry out, And wallow in ashes, ye principal of the flock : For the days for your slaughter have fully come, And ye shall [be broken in pieces and] fall like choice lambs. was to be visited upon them. 29. Here the writer supposes the nations to know, and to assent to the thesis, that Jehovah has a prefer ence for the Israelitish people, and cannot pun ish them, while letting their neighbors go free. In 49 : 12, the writer goes still further with the contrast, and boldly states that it does not be long to Israel to drink the cup. The drinking, which refers generally to the punishment to be inflicted, introduces, in this verse, a description of the sort of punishment to follow the draught. For on render at. On this verse, see 7 : 10-15. 30-33. The Wrath of Jehovah and the Desolation of the Nations. 30. Against should be unto. Jehovah's height, his holy habitation, is the heaven (Deut. 26 : 15; ef. Zeob. 2 : 13 [Heb. 17]), not Mt. Zion, which is found in the passage from which our author quotes (see Amos 1:2; Joel 3 : 16 [Heb. 4 : 16] ). From his habitation is more misleading than against his fold of B. V. in one respect, but less so in another, for Jehovah shouts here, not against his own land, but against the nations that have devastated it (see ver. B9, 31, and cf. 10 : 25 ; Isa. 31 : 4). Bender, therefore, over his dwelling-place. He shall give a shout, or, answer with a shout. The shout is the ordinary one of the vintage season, which was a time of feasting and merry making (Judg. 9 : 27), here used for the eager cries of a hostile force (see 51 : 14 ; isa. 16 : 9). The wine-presses were ordinarily excavated in the rock, or hard soil, and the grapes were trodden with the feet. For the figure, see Isa. 63 : 1-3. The last clause, against (or unto) etc., forms an extra (fifth) line in the stanza, and may be a variant to the beginning of ver. 31, as Duhm thinks probable. Noise, is din, or uproar of Various sorts (»ee Isa. 5 : 14; 13 : 4 ; 24 : 8) ; here of ¦a, hostile army. For the expressions of the verse, see 2 : 35 ; Ps. 139 : 19; 145 : 20; Isa. 3 : 13, 14 ; 66 : 6 ; Ezek. 7 : 2. Probably the wicked may include evil-doers in Israel, as well as the other nations. 32, 33. Omit of hosts with LXX. For evil, render, misfor tune, as always when this word refers to the judgment of God. Coasts is recesses. For the verse, see 6 : 22; 10 : 22; and cf. 30 : 23. The reference here is of course to the general judg ment of Jehovah upon the nations, not to the devastation wrought by a single people. 33. (See 8:2; 12 : 12 ; 15 : 4.) Lamented is bewailed. 34-38. The Universal Destbuction. (See 6 : 26 ; zech. n : s-s. ) The shepherds are the various kings of the nations, their flocks are the people. The last line of the stanza is confused. LXX reads n3, k'ri, lambs of, for '^3, k'li, vessel. Translate, and ye shall fall likechoice lambs. And of your dispersions, B. V. andl 152 JEREMIAH [Ch. XXVI. 35 And the shepherds shall have no way to flee, and the principal of the flock to escape. 36 A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard : for the Lord hath spoiled their pasture. 37 And the peaceable habitations are cut down because of the fierce anger of the Lord. 38 He hath forsaken his covert, as the lion : for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger. 35 And the shepherds shall have no way to flee, Nor the principal of the flock to escape. 36 Hark I the cry of the shepherds, And the howling of the principal of the flock; For Jehovah lays waste their pasturage, 37 And the peaceful pastures are destroyed. [Before the fierce anger of Jehovah] . 38 [As] the young lions forsake their thicket, For their land has become a fright ; Before the oppressing sword, And before the fierce anger of Jehovah.1 CHAPTEB XXVI 1 IN the beginning of the refgn of, Jehoiakim the son of Josiah king of Judah came this word from the Lord, saying, 2 Thus saith the Lord ; Stand in the court of the Lord's house, and speak unto all the cities of Judah, which come to worshipin the Lord's house, all the words that I command thee to speak unto them ; diminish not a word : 3 If so be they will hearken, and turn every man from his evil way, thatl may repent me of the evil, which I purpose to do unto them because of the evil of their doings. 1 IN the beginning of the reign of Purt VII. Jehoiakim the son of Josiah, king ™e Results of Judah, came this word from Je- ""S* " hovah, saying, 607 b. cf' 2 Thus says Jehovah : Stand in the court of Jehovah's house, and speak unto all [the cities of] Judah, which come to worship in Jehovah's house, all the words that I have com manded thee to speak unto them ; keep not back 3 a word. It may be they will hear, and turn every man from his evil way, and I may repent concerning; the misfortune, which I purpose to do to them because of the evil of their doings. will break you in pieces, must be read with the connection and ye shall be broken in pieces, DEOfflJl, Wn&ppastZm. It is probable, how ever, that this expression, which is lacking in LXX, was introduced after the corruption of lambs into vessel, to correspond with the (dis torted) figure. 35. (See Amos 2 : 14, 15.) 36. (Cf. zech. n : 3.) For the devastation see 9 r 10 [Heb. 9] ; 23 : 10. Shall be heard is unnecessary. For hath spoiled, render, lays waste. A fourth line is needed, which is furnished in 37a. And the peaceful pastures are destroyed. 37b is a duplicate of the last clause in the next verse, though fortunately it preserves for us a better reading, anger of Jehovah, than the his anger of 38. LXX in this clause has omitted the wrong clause, the fourth member of the last stanza. Their land, indicates that the first verb and its subject should be in the plural: They as " the young lions forsake their thicket," and it is even better to omit the words in italics. For their land has become a fright, gives the reason why the lions, the shepherds, the kings, have left their thicket, i. e., the lands of their possession. For because of the fierceness of the oppressor, read, Before the oppressing sword, with LXX (46 : is ; so : i6). p'ln, h"r6n, was carelessly copied by the scribe from the next line for 3"11TI, heribh. Ch. 26. 1-24. The Temple Discouese of Ch. 7 and its Eesults. (607 b. c. ; written by Baruch about 590 ; prefixed to chs. 27-29 after 536; added to book much later.) i With The historian of Jeremiah,' Baruch probably, has given us » most valuable account of the prophet's experience of discouragement and danger in connection with the early part of Je hoiakim's reign, notably in regard to his preach ing in the temple (of. oh. 7). It seems that the preaching was altogether too practical for the priests and prophets of Jerusalem, and the scene that ensued is graphically described in this chapter. It was probably joined with chs. 27-29 (also taken from the Baruch material) by someposi-exilic admirer of the prophet, and later on the combination displaced chs. 46-51, or at least chs. 46-49. 1-6. The Pbeseevation op Judah De pendent on Amendment of Life. Here begins Baruch's story of the great temple dis course. 1. (see7:i.) The word reign has a super fluous 1, a matter of no consequence, save to re mind us that additions and subtractions of weak letters, H, 1, and ', are frequent enough. Unto Jeremiah is not found in this introduction, but is to be understood (see 27: 1). 2. Unto is correct (but read "?K for by. ). Omit the cities of with LXX and 7:2. 3. If so be, i. e., it may be. For hearken, render, hear. Of, or, concern ing, the evil, misfortune, demands by. for ?N, with 8:6; 18 : 8, 10. For this verse and the pre ceding, cf. 4 : 4 ; 13 : 15-17 ; 36 : 1-3. Let the reader examine some of the condemnatory ad dresses of Jeremiah in chs. 1-17, and imagine for himself the astonishment, alarm, and anger with which they would be received by the people gathered in the temple, made up of such classes ver. 37. Ch. XXVI. J JEREMIAH 153 4 And thou shalt say unto them, Thus saith the Lord ; If ye will not hearken to me, to walk in my law, which I have set before you, 5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye nave not hearkened ; 6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth. 7 So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. 8 Now it came to pass, when Jeremiah had made an end of speaking all that the Lord had com manded him to speak unto all the people, that the Eriests and the prophets and all the people took im, saying, Thou shalt surely die. 9 Why hast thou prophesied in the name of the Lord, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant ? And all the people were gathered against Jeremiah in the house of the Lord. 10 When the princes of Judah heard these things, then they came up from the king's house unto the house of the Lord, and sat down in the entry of the new gate of the Lord's house. 11 Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die ; for he hath prophesied against this city, as ye have heard with your ears. 12 Then spake Jeremiah unto all the princes and to all the people, saying, The Lord sent me to prophesy against this bouse and against this city all the words that ye have heard. 13 Therefore now amend your ways and your doings, and obey the voice of the Lord your God ; and the Lord will repent him of the evil that he hath pronounced against you. 4 And thou shalt say unto them, Thus says Je- ¦ hovah : If ye will not hearken unto me, to walk 5 in my law, which I have set before you, to hearken nnto the words of my servants the prophets, whom I sent unto you, [and] rising early and sending them, but ye have not heark- 6 ened ; then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth. 7 And the priests and the prophets and all the people heard Jeremiah speaking these words in 8 the house of Jehovah. Aud it came to pass when Jeremiah had made an end of speaking all that Jehovah had commanded him to speak unto all the people, that the priests and the prophets [and all the people]1 laid hold of him, saying, 9 Thou shalt surely die. Wherefore hast thou prophesied in the name of Jehovah, saying, This house shall be like Shiloh, and this city shall be wasted, without inhabitant? And all the people gathered together unto Jeremiah in the house of Jehovah. 10 And the princes of Judah heard these things, and they came up from the king's house to the house of Jehovah ; aud they sat in the entry of 11 the new gate of Jehovah's (house).2 And said the priests and the prophets unto the princes and unto all the people, saying, This man is worthy of death, for he has prophesied concerning this city, as ye have heard with your ears. 12 And said Jeremiah unto [all] the princes and unto all the people, saying, Jehovah sent me to prophesy concerning this house and con cerning this city all the words that ye have 13 heard. And now amend your ways and your doings, and hearken to the voice of Jehovah your God ; that Jehovah may repent of the mis- as the leaders have been shown to be. The treatment of the prophet corresponds to excited feeling of a very high pitch, and to the action that was taken by Jehoiakim four years after ward (see oh. 36). 4-6. For these familiar ideas, see 2 : 8 ; 7 : 13, 24, 25 ; 9 : 13 [Heb. 12] ; 16 : 11 ; 24 : 9; Deut. 9 : 12. 5. To hearken to, or, unto, is correct; read 7 X for by_. Omit both before rising early, with 7 : 25, etc. 7-11. The Anger of Priests and Proph ets AND THEIR DEMAND FOR JEREMIAH'S Death. The address was of the most public sort. But since in the sequel the people stand with the princes for fair treatment of the prophet, as opposed to the arbitrary attitude of the priests and the prophets (ver. n, 16), since, moreover, the people are introduced in ver. 9, apparently for the first time, after the exciting address of Jeremiah, it is better to regard and all the people, ver. 8, as a gloss. 9. Prophesied has lost the letter S, for which M. T. has \ The people gathered, not against, but unto, Jeremiah to protect him from the attack of the angry priests and prophets. At this stage of the matter, the princes, 10, came up from the palace (contrast 22 : 1 ; ss : 11) to the temple and sat down in the entry of the new gate of the Lord's house. This was probably the north gate of the temple, connect- 1 With ver. 9, 11, 16. ing the court of the same with the great court, which surrounded the royal buildings (see 20 : 2 ; 36 : 10) . With the last passage, introduce into the Heb. of our passage the word house. 11. Just what functions belonged to the people in a case of this kind is unknown, but it is evident that their action was often decisive, see 34 : 8 ; 2 Sam. 14 : 7 ; 1 Kings 21 : 8-14 ; cf. their choice of Jehoahaz as king, in preference to his elder brother, 2 Kings 23 : 30, 31, 36. This man is worthy to die, or, of death, lit., judgment of death is to this man. Here judgment is nearly equal to the sin which is the ground of a judicial decree (23 : 6; see Deut. 19 : 6 ; 21 : 22 ; 22 : 26). Against, here and in ver. 12, should probably be rendered, concerning, with the substitution of by for bit, in the three places (see 36 : 2). 12-16. Jeremiah Pronounced Innocent by the Princes. 12. Omit all before the princes with LXX and parallel verses. For against, twice, render, concerning, reading by. for ?K. This calm statement made a pro found impression upon the princes and leading people, as we see in the sequel. 13. The dis aster may be averted (see 7:6; is : s, 10). And the Lobd will repent him, Heb. that Je hovah may repent, of (correct, read by. for 7$, with 8 : 6) the evil (misfortune) that he hath pronounced (spoken) against (concerning) With several ancient Vrss.; 36 ; 10. 154 JEREMIAH [Ch. XXVI. 14 As for me, behold, I am in your hand : do with me as seemeth good and meet unto you. 15 But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the in habitants thereof : for of a truth the Lord hath sent me unto you to speak all these words in your ears. 16 Then said the princes and all the people unto the priests and to the prophets ; This man is not worthy to die : for he hath spoken to us in the name of the Lord our God. 17 Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, 18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the poople of Judah, saying, Thus saith the Lord of hosts ; Zion shall be ploughed like a field, and Jeru salem shall become heaps, and the mountain of the house as the high places of a forest. 19 Did Hezekiah king of Judah and all Judah put him at all to death ? did he not fear the Lord, and besought the Lord, and the Lord repented him of the evil which he had pronounced against them ? Thus might we procure great evil against our souls. 20 And there was also a man that prophesied in the name of the Lord, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah : 21 And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put trim to death : but when Urijah heard it, he was afraid, and fled, and went into Egypt ; 22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. 23 And they fetched forth Urijah out of Egypt, 14 fortune that he spoke concerning you. But as for me, behold, I am in your hand : do to me as 15 is good and right in your eyes. Only know ye for certain that if ye put me to death, innocent blood ye will bring upon yourselves, and npon this city, and upon the inhabitants thereof : for in truth Jehovah has sent me unto you to speak all these words in your ears. 16 And said the princes and all the people unto the priests and unto the prophets : This man is not worthy of death, for he has spoken unto us 17 in the name of Jehovah our God. And rose up certain of the elders of the land, and said unto 18 all the assembly of the people, saying, Micaiah the Morashtite was prophesying in the days of Hezekiah king of Judah ; and he said unto all the people of Judah, saying, Thus says Jehovah of hosts : Zion shall be plowed like a field, And Jerusalem shall become heaps, And the mountain of the house as the high place of a forest. 19 Did Hezekiah [king of Judah] and all Judah put him at all to death I did they not fear Jehovah, and entreat the favor of Jehovah ? and Jehovah repented of the misfortune which he had spoken concerning them : and we are about to work great misfortune upon ourselves. 20 And there was also a man that prophesied in the name of Jehovah, Uriah the son of Shemaiah of Kiriath-iearim ; and he prophesied [concern ing this city and] concerning this land aeeord- 21 ing to all the words of Jeremiah : and heard Jehoiakim the king, and all his mighty men, and all the princes, his words, and the king sought to put him to death ; but Uriah heard it, 22 and was afraid, and fled, and went to Egypt : and [Jehoiakim] the king sent meu to Egypt, Elna than, the son of Achbor, and certain men with 23 him, into Egypt : aud they brought forth Uriah you. As for himself, said the prophet, 14, they might do as they liked with him, but, 15 , if they put him to death, innocent blood would be upon them and their city (see 7:6; 2 Sam. 21:1-9). Upon before this city and the inhabitants is correct, as is unto before you. Bead by. for 7K in the first cases, and make the reverse change in the last. 16. The princes and the people are satisfied that Jeremiah is an innocent man, and that he has spoken a divine message, which must be regarded. 17-19. The Precedent for this De cision. Here we have an interesting historical accompaniment to the prediction in Micah 3 : 12. Whether Baruch quoted ver. 18 from the written Micah, or not, is doubtful. There are several ways of writing this prophet's name, the shorter and younger form (rD'D) inMicahl:l; the one here (iTU'D); liTZTD, 1 Kings 22 : 8-15, 24-28;!inp,D,2Chron.l7:7. Elders (seei9:i). 18. Zion is Jerusalem (3 ; "). For high places, read, high place, with LXX. 19. The argument is that it is unsafe for people that have been warned to remain disobedient, and that king Hezekiah's example is worthy of imitation. Whether the historical information had been handed down by word of mouth, or existed in a written form, we do not know. Omit king oi Judah, with LXX, and read the verbs in the plural, with the same authority, as is demanded by the connection. Jehovah repented of (read by for 7N) the misfortune, which he had spoken concerning them. The last clause should read : and we are about to work great misfortune upon ourselves. Jeremiah was evidently re leased in this instance, but by his fidelity he had made lasting enemies of the priests and prophets. 20-24. The Death of the Prophet Uriah and The Bescue of Jeremiah. An other true prophet of the time did not succeed in escaping from the hands of his enemies. This was Uriah of Kiriath-jearim, a place perhaps to be identified with Qaryet el-'Enab, about seven and one-half miles in a straight line west northwest of Jerusalem, on the border of Judah toward Benjamin (Josh. 15 : 9, 60 ; Judg. is : 12). Con cerning this city, omitted by LXX, is really in cluded in the next designation. 21. Doubtless he spoke in the temple as the royal party passed in or out. 22. Elnathan seems to have been of another mind in 36 : 12, 25. He may have been much disturbed over the execution of Uriah. These last verses are in briefer form in LXX, and it may be safe to omit the name of the king in ver. 22 and 23. Evidence is abundant of ex- Ch. XXVII.] JEREMIAH 155 and brought him unto Jehoiakim the king ; who slew him with the sword, and cast his dead body into the graves of the common people. 24 Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to out of Egypt, and caused him to come unto [Jehoiakim] the king ; and he smote him with the sword, and cast his dead body unto the graves 24 of the common people. Only the hand of Ahi- kim the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death. CHAPTEB XXVII. 1 IN the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the Lord, saying, 2 Thus saith the Lord to me ; Make thee bonds aud yokes, and put them upon thy neck, 1 [IN the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jere- 2 miah from Jehovah, saying,] Thus said Jehovah unto me : Make thee bands and bars, and put them upon , 3 thy neck ; and send [them] unto the Port VIII. BabylonianDomination Unwelcome. §1- Nebuchadnez zar's Victories, 593 B. c. tradition treaties in ancient times (of. l Kings 2 : 39, 40). At the time of which we are studying, Judah was practically under the protection of Egypt. The savage Jehoiakim doubtless smote him with his own sword, and had his dead body cast into the common burying ground into an unrememberedgrave (2 King»23 : 6). 24. In ver. 16 the people appeared on the side of the prophet, but they were ever fickle, and were doubtless worked upon in this instance by the priestly and prophetic party. The successful protector of our prophet from their machinations was a nobleman named Ahikam, the son of Shaphan. This Shaphan was rich in sons. Besides Ahikam (2 xinge 22 : 12), the father of Gedaliah, the gov ernor (39 : 14; 40 : 5), t wo others were mentioned, Elasah, one of two men entrusted with Jere miah's letter to the first captives in 595 (29 : 3), and Gemariah, who had a chamber in the tem ple (36 : 10, 25 ; cf. 20 : 2 ; 26 : 10), from whose win- dows Baruch read to the people the words of Jeremiah in 603 B. c, and through whose son, Micaiah, the words were made known to the princes in the palace. 27 : 1 to 29 : 32. Exhortations to Sub mission to Babylon and the Results. (Compiled after 536 B. C, added to book much later.) From a comparison of 29:2, 17, with 24 : 1, it seems likely that ch. 29 belongs before chs. 27, 28 in the order of time, and not long after the first captivity. The date for chs. 27, 28 is fixed by 28 : 1 as 593 B. c ; 27 : 1 is plainly erroneous (ct. 27 : 3; 28 : 1). It is not contained in LXX, and probably crept into this place from 26 : 1. Note the fact that ^iTE/lK-', yffshi- ydhu( Josiah), has the long ending, rather than the form, iTB'K'', yffshiya, which we are led to expect in genuine portions of this part of the Jeremiah book (see latter part of this note). In chs. 27 and 29 especially, Baruch's history has been annotated considerably by later writers. The reader will note the diffuse generalization in Jer. 27 : 16-22, as compared with ch. 28, and the re-writing, in 29 : 24-32, of one of Baruch's narratives, in a form that may easily lead the unwary reader to suppose that these verses are a part of the letter of Jeremiah contained in ch. 29, when they really contemplate the results of that letter. LXX wiU help us to eliminate a number of phrases from chs. 27 to 29, to their advantage in clearness and force. A number of peculiarities in the chapters confirm us in the view that the parts into which Jeremiah's book may be di vided, or at least some of them, once circulated separately, and were copied in different circles of scribes. Thus we note a preference for the abbreviated names, Jeremiah, Zedekiah, Jeco niah, Hananiah, instead of Jeremiyahu, Zedeki- yahu, etc., and for Nebuchadnezzar, instead of the more correct Nebuchadrezzar. The three chapters present probably a fair picture of the political parties and schemes that were uppermost during the whole period of Zedekiah's reign, and they prepare the way for the history and the teaching contained in chs. 30-39. Ch. 27. 1-22. The Prediction of Nebuchadnezzar's Victories. (Events of 593 B. C. ; written by Baruch about 590 ; en larged later.) 1 is to be omitted. See introd. note to chs. 27-29. Possibly the exact state ments of time now found in 28 : la once stood as the introduction to ch. 27, and lost their place when 27 : 2 and other brief statements came to be expanded into 27 : 2-11 (cf. notes of Cornill, Duhm). 2-11. The Earth Given into Nebu chadnezzar's Hand. 2. For bonds and yokes, read, bands and bars, constituting a yoke. The bands have been described in note on 2 : 20, where the regular word, by, 'dl, is used for yoke. The bars were originally the pieces extending downward on each side of an ox's neck, developed later into the ox-bow (see Lev. 26 : 13) ; but the word came to be used, both in the singular (Nahum 1 : 13) and the plural (Ezek. 156 JEREMIAH [Ch. XXVII. 3 And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah ; 4 And command them to say unto their masters, Thus saith the Lord of hosts, the God of Israel ; Thus shall ye say unto your masters ; 5 I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. 6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant ; and the beasts of the field have I given him also to serve him. 7 And all nations shall serve him, and his son, and his son's son, until the very time of his land come : and then many nations and great kings shall serve themselves of him. 8 And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchad nezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. 9 Therefore hearken not to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak king of Edom, and unto the king of Moab, and unto the king of the sons of Ammon, and unto the king of Tyre, and unto the king of Zidon, by the hand of (their) messengers which have come to Jerusalem unto Zedekiah king 4 of Judah ; and give them a charge unto their masters, saying, Thus says Jehovah of hosts, the God of Israel: Thus shall ye say unto your 6 masters : I have made the earth, the man and the beast that are upon the face of the earth by my great power and by my outstretched arm ; and I give it unto whom it seems right unto me. 6 And now have I given all [these] lands into the hand of Nebuchadnezzar the king of Babylon, my servant ; and the beasts of the field also have I given him to serve him. 7 And all the nations Ehall serve him, and his son, and his son's son, until the time of his own land come : and then he shall be held in subjection by many nations and great kings. 8 And it shall come to pass, that the nation and the kingdom [which will not serve the same Nebuchadnezzar king of Babylon, and] that will not put their neck under the yoke of the king of Babylon, that nation will I punish, says Jehovah, with the sword, and with the famine, and with the pestilence, until they are completely 9 in his hand. But as for you, hearken ye not unto your prophets, nor unto your diviners, nor unto your dreamers, nor unto your soothsayers, 30 : is), synonymously with yoke. Cf. 28 : 10, 12, where the singular is used with 28 : 13, plural; and 28 : 2, 4, 11, 14, where the regular word b'y is found. The yoke Jeremiah is to put upon his own neck in order to convey a symbolic message, a method of teaching adopted by Isaiah before him (i»e. 20 : 2) and especially by his younger contemporary, Ezekiel. 3. Omit them, for the yoke was not sent with the ambassage to foreign countries here named, but was placed by Jeremiah upon his own neck, and from there was taken and broken by Hana niah (28 : 10) . It would seem as if the ambassa dors had been sent to learn the mind of Judah respecting a coalition against the overlordship of Nebuchadnezzar (see ver. 8 ; 28 : 11). In 51 : 59^ we are told that in this same year Zedekiah went to Babylon, and this was doubtless to re move from the king's mind the suspicion of his own loyalty. In the latter part of our verse, their should be inserted before messengers, according to LXX, for the noun must in some way be made definite, since it does not refer to new men to be chosen but to the ones already sent as ambassadors to Jerusalem. 4-7. Follow rendering of B. V. 4, 5. Here Jeremiah is made to announce to the kings around the land of Israel that Jehovah, the creator of all things, gives the control of them unto whom it seemed meet, seems right, unto him. Lit., the phrase used means unto him who is right in my eyes, but the connection makes it probable that, not the moral uprightness of God's vicegerent, but the good pleasure of God himself is referred to (see Judg. 14 : 3, 7). The Scriptures teach that mankind as a whole is in tended to have dominion over all God's works (Gen. 1 : 28, 29; Pa. S : 5-8 [Heb. 6-9]), naturally under the divine direction. In particular, this was exercised by the Israelitish people and their king until, through their disobedience, dominion was transferred in succession to the various world-powers of the pre-Christian cen turies, each of which failed to realize its mission and was supplanted. 6. Expunge these with nearly all the Greek authorities and 28 : 11. Now Nebuchadnezzar, the servant of Jeho vah (ef. lea. 44 : 28 ; 45 : 1), is the chosen ruler of the world. The name of this king is here wrongly written with an n for its ninth letter, as is the case throughout chs. 27-29, except 29 : 21 ; in 34 : 1 ; 39 : 5 ; and in the historical books that contain the name. 7 is not found in LXX, and may be an editorial inference from 25 : 12, 14, based perhaps upon 2 Kings 25 : 27 ; Dan. 5 : 11, 30. Time means evidently time for servi tude to other nations. Translate the last clause : and then he shall be held in subjection by many, etc. 8. With LXX, we should omit the clause, which . . . Babylon, and. In the last clause of the verse, DJTN 'BIVIJ?, 'ddh-tummi 'dthdm, must be changed, with LXX, to DBJjl 1%, 'ddh tummam, since the verb is intransitive, and therefore cannot take a subject and an ob ject pronoun after it. The whole clause should then be translated, until they are completely in his hamd. 9. For Therefore, render more exactly, But as for you. For enchanters, Ch. XXVII.] JEREMIAH 157 unto you, saying, Ye shall not serve the king of Babylon : 10 For they prophesy a lie unto you, to remove you far from your land ; and that I should drive you out, and ye should perish. 11 But the nations that bring their neck under the yoke of the king of Babylon, aud serve him, those will I let remain still in their own land, saith the Lord ; and they shall till it, and dwell therein. 12 I spake also to Zedekiah king of Judah accord ing to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. 13 Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the Lokd hath spoken against the nation that will not serve the king of Babylon ? 14 Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon : for they prophesy a lie unto you. 15 Fori have not sent them, saith the Lokd, yet they prophesy a lie in my name ; that I might drive you out, aud that ye might perish, ye, and the prophets that prophesy unto you. 16 Also I spake to the priests and to all this peo ple, saying, Thus saith the Lord : Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the Lord's house shall now shortly be brought again from Babylon : for they prophesy a lie unto you. 17 Hearken not unto them ; serve the king of Babylon, and live : wherefore should this city be laid waste ? 18 But if they be prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts, that the vessels which are left in the house of the Lord, and in the house of the king of Judah, and at Jerusalem, go not to Babylon. 19 For thus saith the Lord of hosts concerning the pillars, and concerning the sea, and concerning nor unto your sorcerers, who speak unto you, saying, Ye shall not serve the king of Babylon : 10 for they prophesy a lie to you, to remove you far from your land ; [and that I should drive you 11 out and ye should perish] . But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him, (that nation) will I let remain in their own land, says Jehovah ; and they shall till it, and dwell therein. 12 And I spoke unto Zedekiah king of Judah ac cording to all these words, saying, Bring your necks under the yoke of the king of Babylon, 13 and serve him and his people, and live. Why will ye die, thou aud thy people, by the sword, by the famine, and by the pestilence, as Jehovah has spoken concerning? the nation that will 14 not serve the king of Babylon ? And hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of 15 Babylon : for they prophesy a lie to you. For I have not sent them, says Jehovah, but they prophesy falsely in my name, that I might drive you out, and that ye might perish, ye, and the prophets that prophesy to you. 16 Also I spoke unto the priests and unto all this people, saying, Thus says Jehovah: Hearken not unto the words of your prophets that proph esy to you, saying, Behold, the vessels of Jeho vah's house shall now shortly be brought again from Babylon : for they prophesy a lie to you. 17 Hearken not unto them ; serve the king of Babylon, and live : wherefore should this city become a waste ? 18 But if they be prophets, and if the word of Je hovah be with them, let them now make inter cession to Jehovah of hosts, that the vessels which are left in the house of Jehovah, and in the house of the king of Judah, and at Jerusa- 19 lem, go not to Babylon. For thus says Jehovah of hosts concerning the columns, and concern ing the sea, and concerning the pedestals, and render, soothsayers. Dreamers of A. V. is correct, though a single letter of the Heb. must be dropped, according to the connection and LXX, read DJ'DTn, Ml'mtkh&m. For the various terms used here, consult H. B. D., in cluding the article on Magic. The author men tions a number of classes through whose deliver ances the foreign kings might be led to a wrong conclusion, probably without thought of the special meaning attaching to each particular term. He evidently considers it unwise to follow any but the best advice, and that, it is clearly implied, is to be obtained with certainty from the Hebrew prophet. 10. They proph esy a lie, for their message is equivalent to saying that it is perfectly safe to rebel against the Babylonian power ; they give false security ; cf. the similar conduct of the Judean prophets (ver. 15 ; 5 : 31 ; 6 : 14 ; 14 : 13 ; 28 : 2-4). The clause of purpose, to remove you, etc., really ex presses the consequence of unwise action, see 7 : 6 ; 23 : 14, and often. The last clause is to be omitted with LXX. 11. For the plurals, na tions, those, render exactly, nation, that. Serve and till represent the same Heb. word. 12-15. The Exhortation to Submission Delivered to Zedekiah and His People. The message is repeated to Zedekiah at con siderable length in the Heb., in a briefer form in LXX. Follow B. V. in its slight changes from A. V. 12, 13. (see ver. 8.) Concerning the nation assumes by in Heb. for 7K . 14, 15. (See ver. 9, 10.) 16-22. The Priests Warned of a Pro longed Captivity and Further Losses. This passage is very diffuse in Heb. text, less so in LXX. B. V. contains slight improvements over A. V. 16. (See 2 Kings 24 : 13.) 17. For be laid waste, render, becomeawaste. Thewhole verse is wanting in LXX, and it breaks the connection between ver. 16 and ver. 18. In place of it LXX has D'TloW K7, Iff sh'lahtim, I did not send them, which may represent an earlier form of the text. 18. The natural pre rogative of a true prophet is intercession (7 : 16 ; is : i ) ; and a very simple test will decide the matter respecting the contentions of the true prophet (ver. 19-22) and the false (ver. 16). Go not. The Heb. should be K3, in the infinitive, rather than finite verb after this negative (»'• 23 : 14). 19. (See 2 Kings 24:13-15.) ThefirStCOn- cerning of A. V. is correct, but 7,1? we must 158 JEREMIAH [Ch. XXVIII. the bases, and concerning the residue of the vessels that remain in this city, 20 Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem ; 21 Yea, thus saith the Lord of hosts, the God of Israel, concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and of Jerusalem ; 22 They shall be carried to Babylon, and there shall they be until the day that I visit them, saith the Lord; then will I bring them up, and restore tbem to this place. concerning the residue of the vessels that are left 20 in this city, which [Nebuchadnezzar] the king of Babylon took not, when he carried away cap tive Jeconiah [the son of Jehoiakim, king of Judah] , from Jerusalem to Babylon, and all the 21 nobles of Judah and Jerusalem ; yea, thus says Jehovah of hosts, the God of Israel, concerning the vessels that are left in the houseof Jehovah, and in the house of the king of Judab, and at 22 Jerusalem : they shall be carried to Babylon, and there shall they be, until the day that I visit them, says Jehovah, and bring them up, and restore them unto this place. CHAPTEB XXVIII. 1 AND it came to pass the same year, in the be ginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hana niah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the Lord, in the presence of the priests and of all the people, saying, 2 Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. 3 Within two full years will I bring again into this place all the vessels of the Lord's house, that 1 AND it came to pass in the same 52 year, [in the beginning of the Jeremiah reign of] in the fourth year of HMa°nlah, Zedekiah king of Judah, in the 593 B, „.' fifth month, that Hananiah. the son of Azzur, the prophet who was of Gibeon, spoke [unto me] in the house of Jehovah, in the presence of the priests and of all the people, 2 saying, Thus says Jehovah of hosts, the God of Israel, saying, I have broken the yoke of the 3 king of Babylon. Within two years' time will I bring again unto this place all the vessels of Je hovah's house, that Nebuchadnezzar king of read instead of 7N. For pillars, render, col umns (Judg. 20:40; 1 Kings 7:6; 2 Kings 11:14), They were of bronze (i Kings 7:15). The sea was an enormous laver of the same material, and is described in 1 Kings 7 : 23-26. The bases were pedestals of bronze for the ten lavers (»ee i Kings 7 : 27-38). 20. Perhaps it would be better to omit Nebuchadnezzar, and the son of Jehoiakim, king of Judah, not found in LXX, and not needed for clear state ment. 21. Not in LXX, practically repeats ver. 19. 22. Visit is here used in its good sense (see note on 23 : 2). For then will I bring them up and restore them, render, and bring them up and restore them (see Ezra 1 : 7-11). Ch. 28. 1-17. The Contention op Ha naniah a Prophet of Jerusalem. (Events of 593 B. a, written by Baruch about 590.) It has already appeared that the prophets as a class were inclined to minimize the power of Babylonia (of. also oh. 29) , and to add their support to those who were fomenting rebellion against it. 1-4. The False Message op a Speedy Bestoration. B. V. has introduced a few slight improvements in translation. LXX con tains the passage in much briefer form (see Giesebrecht, Duhm). 1. In the beginning of the reign should be omitted as inconsistent with the following precise definition of time, and of Zedekiah king of Judah should be placed after fourth year, both with LXX. The fifth month corresponded to July- August, named according to the method of Jeremiah's time, using the calendar of the Babylonians (36 : 9, 22), but not the names. The Hebrew names were used to some extent in the earlier books (ef. 1 Kings 6 : 1), and the Babylonian names in later times (ef. Neh. 1 : 1). The Hebrew name of the fifth month is unknown, the Bab ylonian here meant is Ab. It must not be for gotten that the Babylonian year began in the spring, the earliest Hebrew year in the autumn (ef. Exod. 23 : 16). See H. B. D., art. Time. It is better to place a comma after each proper name, and to omit the one after the prophet, since, otherwise, it might be inferred that Azzur is here called the prophet. Unto me omit, ac cording to ver. 5, 6, 10, etc., where Jeremiah is referred to in the third person. 2. Hananiah declares that he speaks for Jehovah, and he uses the longer designation of him so frequently found in this book. I have broken presents us a so-called prophetic perfect, a form fre quently used in the assertion of divine decrees, since a deed is as good as done when God de termines that it shall be done. 3 . F u 1 1 is an in terpretation of the word days, which in the Heb. is found after two years, and signifies time, special attention being called to the period, day after day, covered by the two years (ef. Qen. 41 : i ; Num. n : 20, 21). By this prediction, Hananiah sets himself in opposition to the apparently well-known position of Jeremiah, and makes a definite issue, the correctness of which may be tested by the people, and by the foreign am bassadors named in 27 : 3, who had come to Jerusalem in the interests of a coalition against Babylon. Ver. 3,4, have a number of phrases later than LXX. The word all, before the Ch. XXVIIL] JEREMIAH 159 Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon : 4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord: for I will break the yoke of the king of Babylon. 5 Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the Lord, 6 Even the prophet Jeremiah said, Amen : the Lord do so : the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lord's house, and all that is carried away captive, from Babylon into this place. 7 Nevertheless, hear thou now this word that I speak in thine ears, and in the ears of all the people ; 8 The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. 9 The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him. 10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it. 11 And Hananiah spake in the presence of all the people, saying, Thus saith the Lord ; Even so will I break the yoke of Nebuchadnezzar king of Babylon took away from this place, and carried 4 them to Babylon : and I will Bring again unto this place Jeconiah the son of Jehoiakim, king of Judah, and [all] the captives of Judah, that went to Babylon, says Jehovah : for I will break 5 the yoke of the king of Babylon. Then Jere miah [the prophet] said unto Hananiah [the prophet] in the presence of the priests, and in the presence of all the people that stood in the 6 house of Jehovah, and Jeremiah [the prophet] said, Amen : Jehovah do so : Jehovah perform thy words which thou hast prophesied, to bring again the vessels of Jehovah's house, and all 7 the exiles, from Babylon unto this place. Never theless hear thou now this word that I speak in thine ears, and in the ears of all the people : 8 The prophets that have been before me and before thee of old prophesied concerning many countries, and concerning great king doms, of war, [and of misfortune, and of pesti- 9 lencej. The prophet who prophesies of peace, when his word shall come to pass, then shall the prophet be known, that Jehovah has truly 10 sent him. Then Hananiah [the prophet] took the bar from off [the prophet] Jeremiah's neck, 11 and broke it. And Hananiah spoke in the pres ence of all the people, saying, Thus says Jeho vah : Even so will I break the yoke of [Nebu chadnezzar] the king of Babylon within two full captives, should perhaps be omitted, as a scribal addition. Jeconiah is Jehoiachin (22 : 24). It is evident that at least one proph et had joined a party that was hostile to Nebuchadrezzar's sway. 5-9. Prophecies op Tranquillity op Doubtpul Value Till the Fulfilment. 5-7. Jeremiah accepts the issue, declares that he is personally in hearty sympathy with Hananiah's idea, and would be glad to see it realized, but has his doubts, because of a well- known fact (ver. 8, 9), which deserves the con sideration of Hananiah and of all the people. Omit the prophet in each instance with LXX. For all that is carried away cap tive, render, all the exiles. 8. The earlier prophets of Israel have prophesied against, or, concerning (read by for ?N), many coun tries, and against (rather, concerning), great kingdoms, of war, etc. In the cir cumstances, therefore, Jeremiah is in the line of unbroken precedent in painting a picture of the future less rosy than that of Hananiah. And of evil, and of pestilence should be omitted on account of the contrast between war and the peace of ver. 9. This conclusion is supported by the reading of LXX. It is true, a genuine prophet may prophesy peace, ver. 9, but as this would be contrary to past ex perience, his message can be pronounced as divine, only when the event proves it to be true (of. Deut. is : 22) . For the word of the prophet, read, his word, with LXX. Note. — The general impression made by this passage is that Hananiah had no large follow ing among the prophets of his time, though Jeremiah does not here speak of his own con temporaries. It is difficult to ascertain the ex act facts on this point, since we have 5 : 12, 13, on the one hand, and 5 : 31 ; 23 : 15-17, on the other, and the prima facie meaning of one class of passage must be modified by that of the other. It is undoubtedly true that many of the prophets did not make the clearest moral distinctions, and perhaps some of these were close observers of the signs of the times, and eagerly watched for the outcome of the Jere- miah-Hananiah controversy. Concerning the point here made by Jeremiah, it is significant that the older prophets had been called and commissioned in times of great moral declen sion, or political trepidation, when disaster was imminent. Indeed the atmosphere of prosper ity is not favorable to the growth of a strong prophetic body, and those divine messengers who have had most lasting influence upon their fellows have not been those that prophesied smooth things (is", so : io), but those that warned their fellows of the evils of false living, and of the imminent dangers in their path. 10, 11. The Violent Beiteration op Hananiah's Prophecy. We should adopt the slight changes of B. V., and, with LXX, omit the prophet (three times), and Neb uchadnezzar. The expression by Hananiah is brief, and corresponds to his violent ex citation and rapid movement. To his hostile words and actions Jeremiah answers not one 160 JEREMIAH [Ch. XXIX. Babylon from the neck of all natio'ns within the space of two full years. And the prophet Jeremiah went his way. 12 Then the word of the Lord came unto Jere miah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, 13 Go and tell Hananiah, saying, Thus saith the Lord ; Thou hast broken the yokes of wood ; but thou shalt make for them yokes of iron. 14 For thus saith the Lord of hosts, the God of Israel ; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchad nezzar king of Babylon ; and they shall serve him : and I have given him the beasts of the field also. 15 Then said the prophet Jeremiah unto Hana niah the prophet, Hear now, Hananiah ; The Lord hath not sent thee ; but thou makest this people to trust in a lie. 16 Therefore thus saith the Lord ; Behold, I will cast thee from off the face of the earth : this year thou shalt die, because thou hast taught rebellion against the Lord. 17 So Hananiah the prophet died the same year in the seventh month. years from off the neck of all the nations. And Jeremiah [the prophet] went his way. 12 Then the word of Jehovah came unto Jere miah, after that Hananiah [the prophet] had 13 broken the bar from off nls neck, saying, Go and tell Hananiah, saying, Thus says Jehovah : Thou hast broken the bars of wood, but I will 14 make in their stead bars of iron. For thus says Jehovah of hosts, the God of Israel : I have put a yoke of iron upon the neck of all the[se] na tions, that they may serve [Nebuchadnezzar] the king of Babylon ; and they shall serve him : and I have given him the beasts of the field also. 15 And said Jeremiah [the prophet] unto Hana- ' niah [the prophet] , Hear now, Hananiah ; Je hovah has not sent thee ; but thou makest this 16 people to trust in a lie. Therefore, thus says Je hovah, Behold, I will send thee away from ofl the face of the earth : this year thou shalt die, because thou hast spoken rebellion against Je- 17 hovah. So Hananian [the prophet] died the same year in the seventh month. CHAPTER XXIX. 1 NOW these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon ; 1 NOW these are the words of the §3 letter that Jeremiah [the prophet] Oommunioa- sent from Jerusalem unto the resi- Sue due of the elders of the exiles, 695 b.c and unto the priests, and unto the prophets, and unto all the people, whom Neb uchadnezzar had carried into exile from Jem- word, and in very truth he has learned the les son taught him in 15 : 19. Having delivered his dignified message, he leaves the result with God, and he simply went his way. Duhm is reminded of the similar behavior of our Lord recorded in Mark 15 : 5, and it is evident that Jeremiah departed from the stormy scene, as the Master so frequently did, in order to enter into the serene presence of Jehovah, for a message is at once given him. 12-14. The Iron Yoke op Nebuchad nezzar's Service. 12. Omit the prophet in all cases, and insert his after neck, all with LXX. 13, 14. Follow E. V., except that for thou shalt make, we should read, Iwill make, 'Ij'SffJ?, 'dslthi, and that these and Neb uchadnezzar are to be omitted; all with LXX. The yoke of service cannot be escaped and, the symbol of wood having been broken, one must be made that cannot be broken, and that is to be of iron. Probably the iron yoke existed in the mind of the prophet only, and we must be guarded against supposing that the rule of Nebuchadrezzar was to be any more severe over the nations, because of Hananiah's violent treatment of our prophet. For the last part of ver. 14, see 27 : 6, 7. This is not found in LXX. 15-17. Jeremiah's Prediction op the Death op Hananiah. Omit the prophet three times, with LXX. Other omissions of LXX were introduced into Hebrew text proba bly later than Jeremiah's time, the last clause of ver. 16 from Deut. 13 : 5 [Heb. 6]. The 7N should be changed to by. (against) with the Deut. passage. 16. At last Jehovah does send Hananiah, not indeed on a prophetic mission, but on his last journey, from which there is no return. 17. Two months after Jeremiah's pre diction of his death he passes away, and we have here a genuine instance of predictive prophecy. Our passage plainly regards the death as a punishment for Hananiah's sin, but whether this was a partial view of this solemn event, we must leave to the theologians to determine. Ch. 29. 1-32. Communications Between Jeremiah and the First Exiles to Bab ylon. (Events of 595 B. c, written by Baruch about 590.) A. A Letter op Counsel to the Exiles (ver. 1-23) B. Condemnation op Shemaiah, a False Prophet in Babylon (ver. 24-32). 1-9. Exhortation to Patient Settle ment in Babylon. The slight changes in B. V. are to be adopted, as better renderings of the original text. 1. Jeremiah (omit the prophet, with LXX), it seems, was free to communicate with the exiled leaders, and com munication in the other direction appears to have been allowed also (»ee ver. 15, etc.). The letter was sent unto the elders which were car- Ch. XXIX.] JEREMIAH 161 2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusa lem, and the carpenters, and the smiths, were departed from Jerusalem ;) 3 By the hand of Elasali the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, 4 Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon ; 5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them ; 6 Take ye wives, and beget sons and daughters ; aud take wives for your sons, and give your daugh ters to husbands, that they may bear sons and daughters ; that ye may be increased there, and not diminished. 7 And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it : for in the peace thereof shall ye have peace. 8 For thus saith the Lord of hosts, the God of Israel ; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be ci r p ji m fid. 9 For they prophesy falsely unto you in my name : I have not sent them, saith the Lord. 10 For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 2 salem to Babylon : after the going forth of Jeconiah the king, and the queen-mother, and the eunuchs, (and) the princes of Judah and Jerusalem, and the craftsmen, and the 3 foreign troops, from Jerusalem; by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Ju dah sent to Babylon unto [Nebuchadnezzar] the king of Babylon, saying, 4 Thus says Jehovah [of hosts] , the God of Is rael, to all the exiles, whom I nave caused to be taken into exile from Jerusalem [to Babylon] : 5 Build ye houses, and dwell (in them) ; And plant gardens, and eat the fruit of them : 6 Take ye wives, And beget sons and daughters : And take wives for your sons, And give your daughters to husbands, That they may bear sons and daughters ; And multiply ye there, and be not diminished. 7 And seek the peace of the land Whither 1 have caused you to be taken into exile, And pray unto Jehovah for it : For in the peace thereof shall ye have peace. 8 For thus says Jehovah [of hosts, the God of Israel] : Let not deceive you your prophets that are in the midst of you, And your diviners, Neither hearken ye unto their1 dreams Which they 1 are dreaming ; 9 For they prophesy falsely to you in my name : I have not sent them, [says Jehovah], 10 For thus says Jehovah, After seventy years are accomplished for Babylon, I will visit you, And perform my good word toward you, In causing you to return to this place. ried away captives, or, the elders of the ex ile, as the word should be translated throughout the chapter. It is perhaps better to expunge the residue of, with LXX (cf. the note of Giesebrecht, who thinks that the word was bor rowed from 27 : 19). Duhm would omit the rela tive clause, with LXX, and thinks that Jere miah wrote to the elders only (ef- ver. 15 ; Ezes. s : l), and that the other classes were introduced by a later hand. 2 is a parenthetical summary from 2 Kings 24 : 12-16 (see Jer. 24 : i), referring to the particulars of the surrender. Add therefore and before the princes, with several Vrss. After that . . . departed, should be rendered, after the going forth of, etc. (ef. 2 Kings 24 : 12). Jeconiah is Jehoiachin (see on 22 : 24). Queen should be queen-mother (see on 13 : is). Eunuchs are court-officials, not princes. They were fer- quently emasculated, see H. B. D. For car penters, or, craftsmen, and smiths, or, for eign troops, see 24 : 1. 3. Elasah the son of Shaphan (see 26 : 24 and or. 3e : io, 25). Gemariah is not the one mentioned in 36 : 10. Omit Nebuchadnezzar, with LXX. The purpose of the ambassage is unknown, but it is easy to iWith see that the message of Jeremiah could not con flict with their own commission at this time. 4. Omit of hosts and unto Babylon, with LXX. 5 gives the opening words of the letter, which in substance undoubtedly goes back to Jeremiah's time (see ver. 28). The prophet's ad vice is to settle down to a permanent residence, at least a long stay, in Babylon. 6. (or. i6 : a.) 7. The prosperity of the exiles is bound up with that of their captors. For the city, read, the land, yvXiJ, haares, with LXX. 8, 9. For the language cf. 27:" 9, 10; 28 : 15. Of hosts, the God of Israel, is perhaps to be omitted, with LXX. For your dreams, their dreams seems more in harmony with the context, and ye is probably to be exchanged also for they. Moreover, cause to be dreamed contains an unusual form most easily explained as a scribe's repetition of one letter and probably we are to , read, are dreaming (D'DTn, hdlemim, Cornill), with the best Vrss. 10-14. The Hope op Eestoration. B. V. contains slight improvements over A. V., but it needs further improvement. Seventy years. This passage furnishes the chief prop for the ver. 9. 162 JEREMIAH [Ch. XXIX. 11 For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. 12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 14 And I will be found of you, saith the Lokd : and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord ; and I will bring you again into the place whence I caused you to be carried away captive. 15 Because ye have said, The Lobd hath raised us up prophets in Babylon ; 16 Know that thus saith the Lord of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity ; 17 Thus saith the Lord of hosts ; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cauuot be eaten, they are so evil. 18 And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of 11 For I know the thoughts That I think toward you, [says Jehovah], Thoughts of peace, and not respecting mis fortune, To give you a promising future. 12 And ye shall call upon me, and I will deliver yon; And ye shall pray unto me, and I will hearken unto you. 13 And ye shall seek me, and find me, When ye shall search for me with all your heart. 14 And I will appear to you, says Jehovah, And I will change your fortunes, And I will gather you from all the nations, And from all the places whither I have driven you, says Jehovah ; And I will bring you again unto the place Whence I caused you to be taken into exile, 15 In that ye have said, Jehovah has raised us up prophets in Babylon. 16 For thus says Jehovah concerning the king that sits upon the throne of David, and con cerning all the people that dwell in this city, your brethren that have not gone forth with you 17 into exile, thus says Jehovah of hosts : Behold, I will send among them the sword, the famine and the pestilence, and will make them like vile 18 figs, that cannot be eaten, they are so bad. And I will pursue after them with the sword, with the famine, and with the pestilence, and will make them a consternation to all the kingdoms of the opinion as to the limits of this period favored in notes on 25 : 12. The good word is the promise contained in 24 : 6, 7. 11 asserts that Jehovah is ever mindful of his people, and of his promise, and it is implied that their prayer (ver. i) for peace shall not be in vain. Saith the Lobd should be omitted, with LXX. Evil is misfortune. To give you an expected end, lit., to give you a future and hope, should be rendered, to give you a promising future, for we have here a case of the well-known figure of hendiadys. The meaning is that Jehovah will cause the people to be successful in Babylon, or wherever they may be. 12 asserts positively the value of the people's prayer in the foreign land. For then shall ye call upon me and ye shall go, render, and ye shall call uponme and I will deliver you, with Ps. 50 : 15. The parallelism favors this change of DfO JH, h"ldkh- tern, to DDrVijn, hllldstikhim. For the senti ment, Cf. Isa. 65 : 24. ' 13. (Cf. Deut. 4 : 29 ; Isa. S5 : 6). 14. For I will be found of you, render, I will appear to you, 'fitjnjl, w'nir'Uhl, with LXX. This Vrs. omits the remainder of this verse, and it is doubtless a late addition. Note the general promise to the dispersed of Israel in all the countries of the world. I will turn away your captivity, lit., Iwill turn your turning, may be rendered, I will change your fortunes, with Job 42 : 10. The noun should be read m3B», sh'bhuth, with 33 : 7. 15, 21-23. The Punishment op Two Adulterous and Lying Prophets in Bab ylon. 15. '3, hi, which introduces the verse, means in different connections, for, if, when, that, in that. The last is here in point, as is clear from the prophetic statement of ver. 21. It is plain that the elders of the exile have known of Jeremiah's general position, and have quoted to him announcements by prophets in exile, two of whom appear to have secured a large following. Before considering the re mainder of this topic, we must turn to an inserted passage, in subject foreign to this letter. 16-20. The Grievous Lot op the Ju- dean Bemainder. The whole passage is missing in LXX, and is an adaptation to the present situation by a late writer, who uses the familiar language of previous discourses (see e. g., 22 : 2 ; 24 : 8-10 ; i ¦. 25, 26) . It is inconceivable that such language as we find here was actually used by Jeremiah in 595, and committed to the hands of Zedekiah's ambassadors. The expression, For thus says Jehovah, etc., which introduces the passage, does not appear to have any causal connection with the preceding verses (of. ver. 8, 10). R. V. has improved the transla tion of the paragraph. 16. Three times by. has been incorrectly copied as 7K (soe e- b., 27 : 19 ; 22 ;8). 17. For upon, render, among as in 24 : 10 (ef. Lev. 16 : 22; Deut. t : 20). Vile is an advance on the idea in 24 : 3. The correspond ing noun is rendered horrible thing in 5 : 30 ; 18 : 13 ; 23 : 14. 18. For and will deliver them Ch. XXIX.] JEREMIAH 163 the earth, to be a curse, aud an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them : 19 Because they have not hearkened to my words, saith the Lord, which I sent unto them by my servants the prophets, rising up early and sending them ; but ye would not hear, saith the Lord. 20 Hear ye therefore the word of the Lord, all ye of the captivity, whom I have sent from Jerusalem to Babylon : 21 Thus saith the Lord of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand or Nebuchadrezzar king of Babylou ; aud he shall slay them before your eyes ; 22 And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, say ing, The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire; 23 Because they have committed villany iu Israel, and have committed adultery with their neigh bours' wives, and have spoken lying words in my name, which I have not commanded them ; even I know, and am a witness, saith the Lord. 24 Thus shalt thou also speak to Shemaiah the Nehelamite, saying, 25 Thus speaketh the Lord of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, 26 The Lord hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in earth, to be an execration, and a fright, and a hissing, and a reproach, among all the nations 19 whither I have driven them : because they have not hearkened unto my words, says Jehovah, wherewith I sent unto them my servants the prophets, rising early and sending them ; but 20 they did not hear, says Jehovah. Hear ye therefore the word of Jehovah, all ye exiles, whom I have sent away from Jerusalem to Babylon. 21 Thus says Jehovah [of hosts, the God of Israel] , concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who prophesy a lie to you in my name : Behold, I will deliver them into the hand of [Nebuchad rezzar] the king of Babylon, and he shall slay 22 them before your eyes ; and of them shall be taken up a curse for all the exiles of Judah which are in Babylon, saying, Jehovah make thee like Zedekiah and like Ahab, whom the 23 king of Babylon roasted with fire: because they wrought folly in Israel, and committed adultery with the wives of their fellows, and spoke words in my name [falsely] , which I commanded them not ; and I myself know, and am witness, says Jehovah. 24 And unto Shemaiah the Nehelamite thou shalt 25 speak, saying, Thus says Jehovah of hosts, the God of Israel, saying, Because thou didst send letters in thine own name unto all the people there are at Jerusalem, and unto Zephaniah the son of Maaseiah the priest, and unto all the 26 priests, saying, Jehovah has made thee priest in the stead of Jehoiada the priest, to be an officer to be removed, render, andlwill make them a consternation (of. 15 : 4). Omit to be, unneces sarily supplied in A. V., B. V. It is noticeable that this author is careless of the point of view from which he writes, and uses the perfect tense, I have driven, for the imperfect of 24 : 9. 19 repeats the language of previous passages. For ye would not hear, read, they did not hear, 1J7DE', shdm''u, with Luc, Syr. For certain expressions of ver. 20, see 24 : 5. We turn to the topic interrupted by the long insertion, ver. 16-20. 21. Of, or, concerning, Ahab . . . and of Zedekiah. A. V., B. V., read by_ for 7X and are right. LXX is much briefer than M. T. Perhaps we should omit of hosts, the God of Israel. The late intro duction, Nebuchadrezzar (here spelled cor rectly with an r) is probably also a scribal error. The prediction was undoubtedly fulfilled upon these unruly prophets. 22. This cruel method of execution had been unknown to the Hebrews. Instead of by the Hebrew has for. 23. The reasons are given, not from the civil, or politi cal, but from the religious point of view. The Babylonian authorities doubtless put these men to death for some seditious utterances of theirs. From the Hebrew point of view, they were deserv ing of death also, but for'different reasons. Omit have four times, for committed villany, render wrought folly, and omit lyin g with LXX. For even I know, and am a witness, and I myself know, and am witness is better, reading JTj' Kin, hu' yodheS, for jrl'in. From this testimony there is no escape. Their neigh bours' wives should be the wives of their fellows. On the verse, cf. 23 : 14. B. 24-28. Shemaiah's Bold Denial op a Long Captivity and His Complaint op Jeremiah. Under the form of an introduc tion to a further prophecy by Jeremiah, we are informed that one of the exiles named Shemai ah complained to the priests at Jerusalem that Jeremiah's mad prophecy of a long captivity had gone unrebuked by the temple officers. Translate ver. 24, And unto Shemaiah the Nehelamite thou shalt speak, saying. 25-27. In thy name, or, in thine own name, not under commission of the elders of the Israelitish com munity in Babylon (Duhm). Letters of simi lar tenor were doubtless sent to several people at Jerusalem. The missive to Zephaniah is given in some detail. He was the son of Maaseiah, and had succeeded one Jehoiada in priestly service, as officer at the temple, where he seems to have been the representative of the Chief priest (52 ; 24 ; 2 Kines 25 : 18 ; see Jer. 21 ; 1 ; 37 : S). Maaseiah is a name found several times in Scripture, and the father of the Babylonian Zedekiah (ver. 21) may be a different man from the father of Zephaniah. Moreover, the name Maaseiah must not be confounded with Mah- seiah (32 ; 12 ; 51 : 59). That ye should be is in 164 JEREMIAH [Ch. XXX. the house of the Lord, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. 27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you ? 28 For therefore he sent unto us m Babylon, say ing, This captivity is long : build ye bouses, and dwell in tliem ; and plant gardens, and eat the fruit of them. 29 And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. 30 Then came the word of the Lord unto Jere miah, saying, 31 Send to all them of the captivity, saying, Thus saith the Lord concerning Shemaiah the Nehela mite; Because that Shemaiah hath prophesied unto you, and I sent him not, and be caused you to trust in a lie : 32 Therefore thus saith the Lord ; Behold, I will punish Shemaiah the Nehelamite, and his seed : he shall not have a man to dwell among this people ; neither shall be behold the good that I will do for my people, saith the Lord ; because he hath taught rebellion against the Lord. in the house of Jehovah for every man that is mad, and makes himself a prophet, that thou shouldest put him in the stocks and in the collar. 27 Now, therefore, why hast thou not rebuked Jere miah of Anathoth, who makes himself a prophet 28 to you, forasmuch as he has sent unto us to Babylon, saying, (The captivity) is long : Build ye houses and dwell (in them) ; And plant 29 gardens and eat the fruit of them. And Zeph aniah the priest read this letter in the ears of Jeremiah the prophet. 30 Then came the word of Jehovah unto Jere- 31 miah, saying, Send unto all the exiles, saying, Thus says Jehovah concerning Shemaiah the Nehelamite : Because that Shemaiah has prophe sied unto you, and I sent him not, and he has 32 caused you to trust in a lie; Therefore, thus says Jehovah, Behold, I will punish Shemaiali the Nehelamite, and his seed ; be shall not have a man to dwell among this people, neither shall he behold the good that I will do for my people, says Jehovah : becarse he has spoken rebellion against Jehovah. Hebrew to be, and for officers read an officer, with the latter part of the verse and LXX. Zephaniah's particular office was to protect the temple precincts, and the orderly worship, from disturbance by mad and ecstatic persons. Doubtless in the past many such irregular ex ponents of religion had lifted up their voices in the temple, and had compelled the priests to make provision for such exigencies. Moreover, since madness and the prophetic ecstasy are not always easily to be distinguished, persons pos sessed of the second may have been treated often like madmen, but Duhm calls attention to the gross injustice of classifying the rational ad dresses of a Jeremiah with the utterances of fanatics and madmen. Note that the inquiry made concerning Jeremiah in 26 : 9 assumes the sanity and orderly demeanor of the prophet. For prison render the stocks (see on 20 : 2), and for stocks, iron collar, or, collar, according to Arabic usage (Giesebrecht, Duhm). Re proved, or, rebuked, Jeremiah, i. e., sub jected him to this treatment. 28. For there fore he sent unto us in Babylon, should be, forasmuch as he has sent unto us to Babylon. Instead of giving us at once the consequence of this scornful treatment of Jeremiah's message, which we should expect from the form of ver. 25, the author does it in a roundabout way. 29-32. Shemaiah's Family to be Ex cluded prom the Bestored Israel. Here we are told that the letter from Babylon is read to Jeremiah, and that, in view of it, he announces the condemnation of Jehovah. 31. To is the translation of Heb. by, concerning, but read 7X unto, with LXX. On the other hand, concerning before Shemaiah has been used for Heb. b$, and Heb. must be changed to by, also with LXX. Ver. 31, 32, have the familiar phrases of several other pas sages, among them, 22 : 30 ; 28 : 15, 16 ; 29 : 10. For my people in B. V. has been unneces sarily changed to unto my people. 30 : 1 to 31 : 40. The New Covenant, oe Jehovah's Book op Consolation for Is rael. (Delivered 626, 587, B. c. ; annotated and added to book after 536. ) The promises of these chapters, with the original portions of chs. 32, 33, proceed from the early period of Jeremiah's activity and from the time of his imprisonment in the palace, at the quarters of the king's guards in 587, 586 (32 : 2 ; si : 21 ; ss . 28), probably from the latter portion of the period, after the events of ch. 38. See the Introd. note to eh. 34, which contains a resume of the history from the accession of Zedekiah. Cf. also notes to chs. 21-24. The present writer is constrained to believe that, in the compilation of this part, several notes have been added by a post-exilic writer, who wished to throw a little more emphasis than Jeremiah had done in this place upon the promised return of the Southern, or Judean, por tion of the Israelitish people. He has not con tradicted the teaching of Jeremiah, who in 32 : 6-15 contemplates Judah's restoration to favor, but he seems to have dovetailed many Scripture sayings, particularly Jeremian and other phrases of this and the exilic period, with the oracles concerning North Israel, in order to reproduce at this point the total impression of Jeremiah's promises. This thought, suggested by the gen eral arrangement of the chapters, and from the free use of Scripture phrases, is confirmed by several rhetorical peculiarities, among which may be specified : (1) The indefiniteness in form of presentation of much in the chapters, Ch. XXX. J JEREMIAH 165 CHAPTEB XXX. 1 THE word that came to Jeremiah from the Lord, saying, 2 Thus speaketh the Lord God of Israel, saying, Write thee all the words that 1 have spoken unto thee in a book. 3 For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord : and I will cause them toj return to the land that I gave to their fathers, and they shall possess it. 4 And these are the words that the Lord spake concerning Israel and concerning Judah. 5 For thus saith the Lord ; We have heard a, voice of trembling, of fear, and not of peace. 6 Ask ye now, and see whether a man doth travail with child ? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned iuto paleness? 1 THE word that came unto Jere miah from Jehovah, saying, Part IX. The Book of 2 Thus says Jehovah, 'the God of £"l"i™: Israel, saying, Write thee all the words that I have spoken unto thee in a book. 3 For, lo, the days come, says Jehovah, that I will change the fortunes of my people Israel and Judah, says Jehovah : and I will cause them to return unto the land that I gave to their fathers, and they shall possess it. 4 And these are the words that Jehovah spoke concerning' Israel and concerning; Judah : 5 [For] thus says Jehovah : We have heard a sound of trembling, Fear without peace. 6 Ask ye now, and see, Whether a male is in travail ? Wherefore do I see every man With his hands on his loins [as a woman in travail] , And all faces are turned To paleness ? as compared with the rest, and with ch. 32. Cf. the directions in 30 : 2, 3, with 36 : 1-8 ; (2) The sharp transitions in ch. 31 from Israel to Judah and the reverse ; (3) The use of recur ring phrases; such as, Thus says Johovah; Behold, the days come ; (4) The strange application of 7 : 33 in 30 : 10. The prophecies of the earlier time and of the year of imprisonment probably include at least the substance of 30 : 5-7, 12-15 ; 31 : 2-6, 15-22, 27-34. The dates and original occasions of the added passages it is not possible to determine with certainty. Some suppose that the later Syrian period is in the mind of the writer, who presents the distresses of that time and the victories of the Maccabees (»ee 3o : 21). It is worthy of note that, out of the sixty-four verses in the two chapters here considered, about ten only picture the people's distress, while most of the remainder emphasize their glad deliverance. Ch. 30. 1-4. The Commission to Write Jehovah's "Words op Consolation to Is rael and Judah. This is a double preface, and it may be true, as Duhm thinks, that ver. 1-3 were composed when these discourses were ad mitted to the Jeremiah book. 1. (cf. 1 ¦¦ 1 ; 11 : 1, «'»•) 2. Jeremiah receives the command to write all the words that he had received from Jehovah. It is not enough that the messages of condemnation and predictions of misfortune have been delivered (oin. 1-25) ; there is a broad message of consolation also, and the compiler's sense of it is not satisfied with the brief utter ances of it which he has introduced here and there in the preceding discourses. That this is what is meant is clear from ver. 3, where the reason lies in the fact that Jehovah will bring again the captivity, rather, change the for tunes (29:14) of his people, and will restore them to their home country, and of this fact they should be informed. We may regard chs. 30, 31, therefore, as supplementary to chs. 1-25, and iu them Jeremiah gives unrestrained expression to the promises of joy and triumph with which his loyal soul is filled. 4 contains the intro duction proper to this discourse and contrasts its contents, not with chs. 1-25, which also were concerned with the chosen people, but with chs. 46-51, which contain prophecies respecting foreign nations, and which once had a place at the close of ch. 25. (Cf. Introd., VIII.) Con cerning is the proper translation for by, which was undoubtedly the preposition originally used in this verse, as is attested by LXX. 5-11. The Day op Jehovah's Manifes tation. 5-9. The Future Deliverance of Ja cob from his Trouble. 5 introduces pro phetic words with the usual formula, except that for n'D '3, ki-khd, we frequently have only T\2, as perhaps was true here in the earliest text. Duhm, following LXX, thinks of T1D3, kdkhd. For voice of trembling, sound of trembling is better, sound calculated to occasion trembling. Here the prophet associates with himself in spirit all who are to have the ex perience suggested in ver. 7, and represents them as affected also with fear, and not o*, rather, without, peace. 6. In imagination Jeremiah sees the men in such physical condi tion as heretofore has been noticed only with women in their birth-pangs, and he therefore calls upon his ideal messengers to inquire if a man, a male, doth travail. Asa woman in travail is not needed for its line of poetry, 166 JEREMIAH [Ch. XXX. 7 Alas 1 for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. 8 For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him : 9 But they shall serve the Lord their God, and David their king, whom I will raise up unto them. 10 Therefore fear thou not, O my servant Jacob, saith the Lord ; neither be dismayed, O Israel : for, lo, I will save thee from afar, and thy seed from the land of their captivity ; and Jacob shall return, and shall be in rest, aud be quiet, and none shall make him afraid. 11 For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee ; but I will correct thee in meas ure, and will not leave thee altogether unpunished. 7 Alas ! for that day is great, So that none is like it : And it is a time of trouble for Jacob, But he shall be saved out of it. 8 And -it shall come to pass iu that day, Says Jehovah of hosts, That I will break his yoke from off his neck, And will burst his thongs ; And they shall uo more serve strangers [of him], 9 But they shall serve Jehovah their God, And David their king, Whom I will raise up unto them. 10 Therefore, do not thou fear, 0 Jacob my servant, says Jehovah ; Neither be dismayed, O Israel : For, lo, I will save thee in the distant territory, And thy seed in the land of their captivity ; And Jacob shall return, and shall be at rest, and at ease, With none to make him afraid. 11 For I am with thee to save thee, Says Jehovah. For I will make a full end of all the nations whither 1 have scattered thee, But of thee I will not make a full end ; But I will correct thee according to judgment, Though I cannot altogether hold thee guiltless. nor helpful to the sense of the passage, nor found in LXX, and the phrase should be expunged. Paleness. The word refers to the greenish- yellow tinge noted on a countenance suddenly affected with pain or terror. 7. That day is the day of Jehovah, of his manifestation in judgment, a conception often found in the prophets (see Amos 5 : 18 ; Zeph. 1 : 14 ; Isa. 13 : 6, 9 ; Joel 2 ; 11 ; 3:1 [Heb. 3 : 4], 18 [Heb. 23] ). For full discussions of the term, see H. B. D., E. Bi., art. Eschatology, and B. H. Charles, Doctrine of the Future Life in Israel, etc. Students of Hebrew will note that the )?KD of M. T. (whence) is rendered as if itread fND (so that none), and in this the English Vrss. are to be followed. It is even the time of Jacob's trouble, render, and it is a time of trouble for Jacob, i. e., for the chosen people in all the world (pb. 59:13 [Heb. 14]), since he must share the fortunes of the people among whom he dwells (29 : t). It is not the purpose of the writer to emphasize this day — rather the fact that he shall be saved out of it. 8 is a combi nation of several passages. Note the language of 2 : 20 ; 5 : 19 ; Isa. 10 : 27. For thy neck, thy bonds, read, his neck, his thongs (2:2<>), with LXX. With the same authority, omit of him, and translate the last clause, and they shall no more serve strangers. This is in har mony with ver. 9, which contrasts with stran gers Jehovah, their God and David their king as the recipients of their service. No longer need they serve foreign kings and render homage to foreign gods, but Jehovab shall be the object of their worship and his king shall rule over them. This contains the promise of a king to reign like David, to sit on the throne of David and, while the kingdom was not estab lished as a world-power, the promise is realized in spirit in the dominion of the greater son of David over the hearts of men. For parallels to the verse, see 23 : 5, 6 ; Hosea 3:5; cf. some of the prophecies in Zechariah, notably ch. 12. 10, 11. The End op Foreign Domina tion. These verses are a combination of phrases largely from the books of Isaiah and Jeremiah (see Isa. VI : 2 ; 41 : 8, 10, 13 ; 43 : 1, 5 ; 44 : 2 ; 45 : 21 ; Jer. 4 : 27 ; 6 : 10, 18 ; 10 : 24 ; 15 : 20). In 15 : 20 the order of words is better and should be adopted for our passage. With slight varia tions they are found in duplicate at 46 : 27, 28, and therefore were here omitted by LXX (in LXX ch. 46 precedes ch. 30). Jacob (Israel) is the servant of Jehovah, according to Isa. 40-55. The oppressive foreign nations must come to an end, but the Israelites after chastise ment shall be restored to the divine favor. For from afar render, in the distant territory, in order to furnish a proper complement to the next clause. It is perhaps better to translate [D by in or at, in both clauses, according to its meaning in Gen. 12 : 8. Though I make a full end of all nations should read, For I will make a full end of all the nations. Cor rection in measure, or, according to judgment, implies that Jehovah's punishment will be as light as may be consistent with justice. On these words, see note to 10 : 24, And will Ch. XXX.] JEREMIAH 167 12 For thus saith the Lord, Thy bruise is incura ble, and thy wound is grievous. 13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. 14 All thy lovers have forgotten thee : they seek thee not ; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. 15 Why criest thou for thine affliction ? thy sorrow is incurable for the multitude of thine iniquity : because thy sins were increased, I have done these things unto thee. 16 Therefore all they that devour thee shall be devoured ; and all thine adversaries, every one of them, shall go into captivity ; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey. 17 For I will restore health unto thee, and I will .heal thee of thy wounds, saith the Lord ; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after. 18 Thus saith the Lord ; Behold, I will bring again the captivity of Jacob's tents, and have mercy 12 [For] thus says Jehovah, Thine injury is incurable for me, Thy wound is grievous : 13 There are no [pleading thy cause] remedies for (thy) sore, There is no healing for thee. 14 All thy lovers forget thee, They care not for thee : For I have smitten thee with ferocious blows, With cruel chastisement ; For the greatness of thine iniquity, Because thy sins were increased. 15 Why criest thou concerning the injury That thy pain is incurable ? For the greatness of thine iniquity, [Because thy sins were increased] , ' I have done these things to thee. 16 Therefore all they that devour thee shall be devoured, And all thine adversaries, every one of them, shall go into captivity ; And they that spoil thee shall be a spoil, Aud all that prey upon thee will I give for a prey. 17 For I will make new flesh grow for thee, And I will heal thee of thy wounds, says Jehovah ; Because they have called thee, Zion, an out cast, Whom no one cares for. 18 Thus says Jehovah, Behold, I will change the fortunes of Jacob's tents, And have compassion on his dwelling-places ; not leave thee altogether unpunished should be, Though I cannot altogether hold thee guiltless. 12-17. The Extraordinary Distress and the Sufficient Deliverer. The community is addressed as a maiden (et. 4 : 30, 31). 12. Omit for under similar conditions, as in ver. 5. Thy bruise, or, injury, is incurable, add to me (by reading '? for b, which last is left untranslated in A. V., R. V. ). 13 should be read : There are no remedies for (thy) sore, There is no healing for thee, and the Hebrew words corresponding to to plead thy cause should be omitted with the quotation from the verse found in 46 : 11. Sore is considered the best rendering for compressed place, bound up wound (Driver). 14. The lovers are doubt less foreign peoples, with whom the Israelites frequently sought alliance (2:36.37; cf. 4: 30). They seek . . . not, care not for (Deut. 11 : 12), the smitten people, so in ver. 17. Wounded is smitten, the wound of an enemy is fero cious blows, the chastisement of a cruel one is cruel chastisement. Of course these strokes lie still in the future, though to Jehovah as good as inflicted already. Change multi tude to greatness in this verse and the next. The last two clauses are borrowed from 13 : 22 ; 1 Repeated 5:6; the last, repeated in ver. 15 , should there be expunged. LXX lacks ver. 15. The Heb. permits the translation, Why cryest thou con cerning the injury f That(read'l3 "\3W,shebh&r ki) thy pain is incurable. The injury is that mentioned in ver. 12. The author in 16, 17 has united with this discourse of Jeremiah words of consolation derived from several Scrip tures (see, e. g., 10 : 25 ; 22 : 22 ; Isa. 17 : 14 ; 33 : 1 ; Jer. s : 22 ; isa. 30 : 26). Consequently, the therefore of ver. 16 is not to be connected with what is said in ver. 15. Restore health signifies make new flesh grow (see 8 : 22). Translate the last two clauses : Because they have called thee, Zion (Jerusalem, 3 : 14) , An outcast, whom no one cares for (of. i«a. ohs. 54, 62). In the time of need, Jehovah interposed and discomfited the scornful foes of his people. 30 : 18 to 31 : 1. The Refined and Glorified People of Jehovah. 18-22. The Glad Restoration Under a Native Prince. This section opens with consolation. For the first expression, which should be rendered, Iwill change the fortunes, etc., see on 29 : 14. The restored tents, or, homes — for the word is a relic from an earlier nomad period, as in Josh. 22 : 4 ; 1 Kings 12 : 16— stand here instead of the restored Israelites from vs. 14. 168 JEREMIAH [Ch. XXX. on his dwellingplaces ; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. 19 And out of them shall proceed thanksgiving and the voice of them that make merry : and I will multiply them, and they shall not be few ; I will also glorify them, and they shall not be small. 20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. 21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them ; and I will cause him to draw near, and he shall approach unto me : for who is this that en gaged his heart to approach unto me? saith the Lord. 22 And ye shall be my people, and I will be your God. 23 Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind : it shall fall with pain upon the head of the wicked. And the city shall be built upon her own mound, And the citadel shall be inhabited upon its customary place. 19 And out of them shall proceed thanksgiving, And the voice of them that make merry : And I will multiply them, and they shall not be few; And I will glorify them, and they shall not be small. 20 Their sons also shall be as aforetime, And their congregation shall be established before me, And I will punish all that oppress them. 21 And their prince shall be of themselves, ' And their ruler shall proceed from the midst of them. And I will cause him to draw near, and he shall approach unto me : for who then is he that risks his life in order to approach unto me? says Jehovah. 22 And ye shall become my people, And I will be your God. 23 Behold, the tempest of Jehovah, His fury goes forth, (And) 1 a cyclone Whirls over the head of the wicked. who are to occupy them. The city is to be rebuilt, and the palace, citadel, shall re main after the manner thereof, rather, shall be inhabited upon its customary place, for DSttfO, mishpat, being here parallel with mound, signifies proper, or usual, customary, site, the place to which the palace has a right. See the discussion of this word in notes on 23 : 5, 6. Out of these restored dwellings shall pro ceed, 19, thanksgiving, i. e., probably with the parallel expression, the sounds of rejoicing that would naturally accompany the unwonted prosperity, not the thank offering of 38 : 11, since the sound of this would proceed from the temple. The word small here means of little consequence. The pronouns in the last part of the verse refer, of course, to the later Israelites, designated in ver. 20 as their (Heb. his) sons, i. «., the sons of Jacob (ver ie) . The people shall be in the prosperous condition of the earlier period of their history and their con gregation shall be established. The terms here used have their parallel in the so- called priestly portions of the Pentateuch and in the Psalms, and are rarely found in other books. It is evident that the new community is contemplated from the religious rather than the political point of view, and presents the later, post-exilic, rather than the pre-exilic ex pectations. The last clause of the verse breaks the connection, disturbs the poetic measure, and has been introduced from another occasion. ¦With 21. Their nobles (Heb. his noble), or, their prince, Jacob's leader, Jacob's governor, and their governor, or, ruler, shall be of their own number and not a foreign potentate. A king is not here directly promised, perhaps is not contemplated, rather a priestly ruler of a religious community, such as Jonathan and Simon became in the second century. The prose addition to the verse asserts that Jehovah himself will designate and empower the leader to draw near to him for the execution of divinely given functions, and that any one venturing to assume the prerogatives referred to on his own account thereby places his life in the bal ance. Duhm supposes that the writer lived after the illegitimate high priests — Jason, Mene- laus, and Alcimus, 175-159 B. c — had exercised their dominion. Translate : For who then is he that risks his life (lit. " pledges his heart ") in order to approach; cf. Neh. 5:3; and for the heart, as the seat of vital energy, see Ps. 102 : 4 [Heb. 5]. 22 is not found in LXX and is taken, perhaps, from 31 : 1, itself based on Lev. 26 : 12 ; Hosea 1 : 10 [Heb. 2:1]; cf. Jer. 11:4; Ezek. 37 : 27. 23, 24. The Sweeping Vengeance upon the Wicked (»ee 2s : 19, 20). 23. Translate: Behold, the tempest of Jehovah, Bis fury goes forth, And a cyclone Whirls over the head of the wicked. Here whirling tempest, or, cyclone, has been substituted, with 23 : 19, for the Hebrew gathering (or, sweeping, roaring), tempest. Cf. 23:19, Ch. XXXI.] JEREMIAH 169 24 The fierce anger of the Lord shall not return, until he have done it, and until he have performed the intents of his heart : in the latter days ye shall consider it. 24 The fierce anger of Jehovah will not return, Until he have executed, And till ye have performed the purposes of his heart : In the latter days ye shall understand it. CHAPTER XXXI. 1 AT the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be 2 Thus saith the Lord, the people which were left of the sword found grace in the wilderness : even Israel, when I went to cause him to rest. 3 The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn tbee. 1 AT that time, says Jehovah, I will become the God of all the families of Israel, And they shall be my people. 2 Thus says Jehovah, shall find favor The people in the wilderness : Those who are left of the sword shall go To secure themselves rest. 3 They shall perceive God in the distant place, Jehovah shall appear to them (saying), [Yea] , I love thee with the old love : Therefore, with kindness do I draw thee. the use of whirls in the last line. The wicked in Israel must be consumed before honor can come to Jacob. The idea of a separation of Israelitish individuals from the community, and a judgment of them on their merits, orig inated practically with Jeremiah and Ezekiel (see 31 : 29, 30 ; Ezek. chs. 9, is) , and was more and more emphasized in the exilic and post-exilic periods (»'• !<">¦ 65 : 11 ; 66 : 24 ; Mai. 3 : 18). 24. It should not be supplied by A. V. any more than in 23 : 20. The latter days is a term used to describe the happy time after the judgment of God upon the wicked, or, godless, members of the Israelitish people (ef. 48 : 47). These days follow the great day of Jehovah's vengeance upon the nations of the earth and upon all the wicked among men. For ye shall consider it, ren der, ye shall understand it. Ch. 31. 1. Israel Reunited Under Their God. At the same (or, that) time, the true relation of God and his people will be established among all the families of Israel (of. 30 : 22 ; Hosea 1 : 11 [Heb. 2:2]). The perfection of religious devotion seems still to be connected inseparably with life in Palestine and an organ ized constitutional government there. The sep aration of Church and State was never fully ac complished in the Old Testament period, what ever may be said respecting the position of Duhm, for example, who thinks that Christian ity in its oldest form clung to this relic of Juda ism. It is clear, at all events, that Jesus him self was free from the notion, for he declares in so many words that his kingdom is not of this World (John 18 : 36). 2-6. The Promised Resettlement of Samaria. This is a discourse from the ear liest period of Jeremiah's ministry (ef. 3 11, "». «, i«). How soon after the fall of Samaria the faithful that were left in Northern Israel began to go up to Jerusalem we do not know, perhaps within a short period (see 2 Chron. so : 1, 10, 11), but in Jeremiah's time it was probably a common custom to do so (»ee 41 : 5), and the prac tice became the norm for the restored Israelites (ef. ver. 6 ; Ezek. 48 : 22-35). 2. A.V., R.V. here dis regard the poetic measure. Translate: Thus says Jehovah, Shall find favor in the wilderness the people; Those who are left of the sword shall go To secure themselves rest. The left of the sword are those that were not slain at the time of the fall of the Northern kingdom. These shall find (prophetic perfect) favor in the place of exile (hob. 2 : 14 [Heb. 16]), conceived of as a second scene of wandering life, to be followed by rest. Omitting a vowel-letter, we may read a second prophetic perfect, Ipn, AaKIM (shall go), which is demanded bythe context. /SOK'' (Is rael), the last word of the verse, must be carried over to ver. 3, and with Duhm should be read b$ "IB''', yashur 'el (they shall perceive God). Then follow Hebrew order and render: They shall perceive God in (3» = ">) the distant place, Jehovah shall appear to them, (saying), I love thee with the old love : Therefore with kindness (see 2 : 2 ; 9 : 24 [Heb. 23] ) do I draw thee. The unto me, saying, Yea of A. V. are from Heb. vb, li w", for which LXX read V7, 16, to him, i. e., the people. They have been separated from God and unable to see him, but the love of God has overcome every difficulty, he ap pears therefore to them and draws them to his side in the home country. For the ten der thought of God, see G. A. Smith on Hosea 11 : 4, and for the conception of the divine re gard for Israel possessed by these two prophets, study especially Hosea chs. 2, 11 ; Jer. chs. 2, 3. atyv, '67am (A. V., everlasting), means, ancient, old time, old, as in 2 : 20; 5 ; 15. 170 JEREMIAH [Ch. XXXI. 4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5 Thou shalt yet plant vines upon the mountains of Samaria : the planters shall plant, and shall eat them as common things. 6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 7 For thus saith the Lord ; Sing with gladness for Jacob, and shout among the chief of the nations : publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. 8 Behold, I will bring them from the north coun try, and gather them from the coasts of the earth, 4 Again will I build thee, and thou shalt be built, O virgin Israel ; Again shalt thou be adorned with thy tambour ines, and shalt go forth In the dances of them that make merry. 5 Again shalt thou plant vineyards . Upon the mountains of Samaria : The planters shall plant (and shall bold festival), And shall enjoy their produce. 6 For there shall be a day, when the watchman will cry Upon the hill-country of Ephraim, Arise ye and let us go up to Zion Unto Jehovah our God. 7 [For] thus says Jehovah, Exult [with gladness] for Jacob, And cry aloud at the top of the mountains,1 Publish ye, praise ye, and say, Jehovah has saved his people, The remnant of Israel. 8 Behold, I will bring them from the north [coun try], And gather them from the recesses of the earth, 4. Build refers to the restoration of the vir gin, or, people (*¦¦ "), Israel. Once more shall individuals be adorned with tabrets, or, tam bourines (see H. B. D., art. Tabret), and appear in the dances of merry-makers. The style of the verse resembles 17 : 14, and merry-makers are alluded to also in 15 : 17 ; 30 : 19. Dances in Israel were probably those artless and spon taneous movements of the body that are so ex pressive of abounding joy (see H. B. D., art. Dancing). 5. Samaria means here the coun try of Northern Israel, as in 2 Kings 17 : 24. R. V. has a more concise rendering than A. V. The Hebrew lacks a word in the third line of the stanza, which may be supplied from LXX. The original seems to have closed with the two words ^bni iSSni, WhilMu w'hillelu, of which the first was overlooked by later Hebrew scribes, and the second by the translators of the Greek Vrs. The first in the form 1/7711 may be translated and shall hold festival, cf. the use of the corresponding substantive in Judg. 9 : 27. The last word refers to the enjoyment of the fruit, or, produce, of the vines (see Deut, 20 : 6). The harvest festival will take them to the religious center, 6. The watchmen give notice of the proper time for it, and evi dently make some sort of observation on the hill country of Ephraim (4 : 15). This ex planation assumes for the verb in Hebrew the sense of look out, as well as of guard (cf. our word observe) and attention should be called to the contrary opinion of Driver. Von Orelli and Duhm think of the appearance of the new moon, since some such phenomenon would be needed to ensure the regular observance of the feasts. The feast of Tabernacles (Dent. 16 : 13) (see H. B. D., art. Feasts and Fasts) is here contemplated by Jeremiah, who expects the restored Ephraimites to appear at the temple in Jerusalem for its celebration, as they did be fore the disruption of the kingdom (of. ver. l). Reverse the order of upon the mount, or, hill country of Ephraim and shall, will, cry. Zion here refers to Jerusalem (3 : 14), since the people go to meet Jehovah at his dwelling-place (Isa. 2:3; 11 : 9). 7-14. The Joyful Return. 7-9. The Return of Northern Israel. 7. Probably we should omit for as in 30 : 5, 12. Ideal persons are instructed to sing, exult, for Jacob (omit with gladness, with LXX), and to shout, or, cry aloud, among the chief of the nations, rather, at the top of the moun tains, with Isa. 42 : 11, substituting D'Hn, hdrim, for D'Un, h&ggdylm. Instead of O Lord, save thy people, read, Jehovah has saved his people, with LXX. The change involved is that of one letter for another frequently confused with it, namely of !j, thy, for % his, and is necessary to the picture of accomplished deliverance here presented. The remnant of Israel here appears to mean the holy people of Jehovah, who survive the general judgment upon the wicked, and are the seed of the new people of God (Micah 4:7). For various uses of the word, or its equivalent, see 6 : 9 ; 11 : 23 ; 23 : 3 ; 24 : 8 ; Isa. 11 : 11. 8. Jehovah will restore his chosen people from the north (see on 1 : 13 ; S : 12 ; 4:6; 6:1) and gather them (one by one, Isa. 27: 12) Isa, 42 ; 11, Ch. XXXI. J JEREMIAH 171 and with them the blind and the lame, the woman with child and her that travaileth with child together : a great company shall return thither. 9 They shall come with weeping, and with sup plications will I lead them : I will cause them to walk by the rivers of waters iu a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. 10 Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11 For the Lord hath redeemed Jacob, and ran somed him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd : and their soul shall be as a watered garden ; and they shall not sorrow any more at all. 13 Then shall the virgin rejoice in the dance, both young men and old together : for I will turn Among them the blind and the lame, [the woman with child] and her that travails with child (together] : A great company shall they returu. 9 Behold, they went forth with weeping, But with consolations will I lead them : I will bring them unto streams of water, In a smooth way wherein they shall not stumble : For I have become a father to Israel, And Ephraim is my first-born. 10 Hear the word of Jehovah, O ye nations, And declare it in the coast-lands afar off ; And say, He that scattered Israel will gather him, And keep him, as a shepherd his flock. 11 For Jehovah has ransomed Jacob, And redeemed him from the hand of him that was stronger thau he. 12 And they shall come * to the height of Zion, And shall exult [and flow together] abont the bounty of Jehovah, About grain, and about new wine, and about oil, And about sheep and oxen : And their soul shall be as a watered garden, And they shall not languish any more at all. 13 Then shall the virgin rejoice in the dance, And the young men and the old shall be glad: from the coasts, recesses, of the earth (see on e : 22 ; 25 : 32). Country is probably to be omitted with LXX, as unnecessary and repeti tious. For and with them, render, among them. The blind and the lame (of. iia. 35 ; 6,«; 42: 16). Omit the woman with child, and together, both with LXX. Thither is a trans lation of the original HJn, henna, which may be rendered equally well behold, T]iT\, hinne. Neither word is necessary to sense, or poetry, in ver. 8, but the latter introduces very happily the first line of ver. 9. For they shall come, read with LXX, they went forth, i. e., into exile (see isa. 55 : 12) ; and f0r and with supplications, read, but with consolations, D'Dinjri, tdnhu- mim, for D'lljnfi, tdhanUnim, as more appro priate to Jehovah as subject, with LXX. Jeho vah will cause them to walk by the rivers of waters, or, will bring them unto streams of water, in a straight, or, smooth, way. For the expressions of this verse, so far, cf. Ps. 126 : 6 ; Isa. 40 : 3 ; 35 : 7 ; 49 : 10 ; and for the concluding distich cf. ver. 20 ; 3 : 19 ; and according to LXX, 2 Sam. 19 : 43 [Heb. 44] ; also 1 Chron. 5:2; Hosea 11 : 1. This is the all-sufficient reason for the extraordinary compassion of Israel's God. Ephraim is often used for Northern Israel, on account of the preponderating influence of the tribe (of. 1 Kings 11 : 26 ; Isa. 7:2; Hosea 4 : 17 ; 11 : 3). 10-14. The Return Proclaimed to the Nations. 10. A message is to be taken by the nations to distant parts of the world, respecting the wonderful deliverance of Israel by Jehovah (ef. isa. 66 : 19). Isles are coast-lands (2 : 10). The message is based on such tender promises as are expressed in Isa. 40 : 11 ; Ezek. 34 : 12-16. Scattered (cf. 49 : 32; Lev. 26 : 33; Esek. 12 : 15). 11. Redeemed and ransomed of A. V. are to be transposed. These terms are not elsewhere used in Jeremiah, but are found frequently in the legal literature, in the second part of Isaiah, and in the Psalms. 12. Therefore they shall come and sing in the height of Zion (3 : 14), should be rendered, and they shall come to the height of Zion, and shall exult. The clause has been displaced in the Hebrew by the words and shall flow together, which is an erroneous introduction from Isa. 2:2. To the goodness should be about (reading by for 7X, as so frequently) the good things, or blessings, or bounty (Driver, of. 5 : 25) of Jehovah, here more closely defined in the expression, about grain, and about new wine (see Driver, Joel and Amos, pp. 79, 80), and about oil, the important prod ucts of the land (Hosea 2 : 8 [Heb. io] ). See H. B. D., arts. Corn, Food, Oil, and Vine. The peo ple will celebrate on Mount Zion the festival of thanksgiving for the abundant produce of their lands (see ver. 5, 6, and of. 17 : 12). The Hebrew sons of flock and herd, signifies individual sheep and oxen. For the last two members of the verse, see Isa. 58 : 11 ; 35 : 10. 13. Young and old shall be joyous. Together corresponds to Hebrew HIV, ydhddw, which, however, may 172 JEREMIAH [Ch. XXXI. their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord. 15 Thus saith the Lord; A voice was heard in Raman, lameutation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. 16 Thus saith the Lord ; Refrain thy voice from weeping, and thine eyes from tears : for thy work shall be rewarded, saith the Lord ; and they shall come again from the land of the enemy. 17 And there is hope in thine end, saith the Lord, that thy children shall come again to their own border. 18 I have surely heard Ephraim bemoaning him self thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned ; for thou art the Lord my God. 19 Surely after that I was turned, I repented ; and And I will turn their mourning into joy, [And will comfort them] , and make them re joice from their sorrow. 14 And I will satiate the soul of the priests with fatness, And my people shall be satisfied with my bounty, [says Jehovah] . 15 Thus says Jehovah : A voice is heard in Ramah, lamentation, Bitter weeping, Rachel weeping for her sons ; She refuses to be comforted [for her sons, be cause they are no more] . 16 Thus says Jehovah : Refrain thy voice from weeping, And thine eyes from tears : For there is a reward for thy work, [says Jehovah], And they shall return from the land of the enemy. 17 And there is hope for thy latter end, says Jehovah, And (thy) sons shall return to their own border. 18 I have surely heard Ephraim bemoaning himself : Thou hast corrected me, and I let myself be corrected, As an untrained calf ; Bring me back, that I may return For thou art Jehovah my God. 19 [For having turned and] having been instructed, I have repented, be read WIT, yihdu, with LXX, giving us the better meaning, shall be glad. For is and in the Hebrew. Omit and will comfort them , with LXX. From, i. e., after, their sorrow. On this verse see ver. 4 ; Zech. 8 : 4, 5 ; Isa. 61 : 3. 14. Satiate means, give to drink to the full. When the people prosper, the offerings are abun dant, and the priests' portion a generous one (see Lev. 7 .• 29-34) . The soul is the seat of the appetites. Fatness means rich or sumptuous food, some times in its liquid form (Job 36 : 16 ; Ps 36 : 8 [Heb. 9] ; of. isa. 30 : 23 : 55 : 2). LXX omits says Jehovah. 15-22. The Wonderful Result of the Divine Chastisement. This dates from the earlier period of Jeremiah's ministry. 15-17. The Weeping and Consolation of Rachel. Rachel, the maternal ancestor of Joseph and Benjamin, appears at her grave in Ramah, chanting a bitter lament over the exile of her descendants. The connection (ver. 18-20) indicates that the occasion of it is the exile of the Northern kingdom, which followed- the downfall of Ephraim and Manasseh (Joseph) at least, and that of Benjamin, so far as its territory was not absorbed already in Judah. The manifestation of interest by the dead in the fortunes of the living is not foreign to the Hebrew consciousness (sec isa. 14 : 9 ; 63 : 16). 15. The Ramah here mentioned lay five miles northerly from Jerusalem, near the border of Ephraim (Josh, is 25; isa. 10 : 29), and in its vicinity was Rachel's grave. (See H. B, D., arts, Ramah and Rachel.) For her children, sons, was incorrectly repeated by the Hebrew scribe and should be read but once. Because they were not is probably also a scribal addition. 16. For the labor of love of this mother, manifested in weary strivings for the prosperity of her descendants, and finally in the death-chant over their destruction, there is a reward, and the exiles shall return out of the hostile country. Omit saith the Lord (sec ond) with LXX. 17 offers a variation to the final couplet of ver. 16. The thought is some what loosely expressed, but seems to be that the future is hopeful for Rachel, and that her posterity shall return to their old home. 18-20. Ephraim Forgiven. Jehovah speaks (see ver. 20), and the says Jehovah of ver. 20 would be far more welcome in the first line of ver. 18. For chastised, was chas tised, render corrected, let myself be corrected (Driver). For as a bullock unaccustomed to the yoke, translate, as an untrained calf. The immaturity of the Northern kingdom is pre sented also in Hosea 7:8; 10 : 11 ; 12 : 1. For turn thou me, render, bring me back, with reference to a return to the home land. This is in order to a return to Jehovah himself, to a discharge of the old obligations to him (3 : 22 ; 15 : 19), not to a penitent disposition, which is already manifest. 19. After the experience of the divine chastisement, the exiled people repented of their conduct and felt their dis- Ch. XXXI.] JEREMIAH 173 after that I was instructed, I smote upon my thigh : 1 was ashamed, yea, even confounded, because I did bear the reproach of my youtb. 20 Is Ephraim my dear son ? is he a pleasant child ? for since I spake against him, I do earnestly remember him still : therefore my bowels are troubled for him ; I will surely have mercy upon him, saith the Lord. 21 Set thee up waymarks, make thee high heaps : set thine heart toward the highway, even the way which thou wentest : turn again, 0 virgin of Israel, turn again to these thy cities. 22 How long wilt thou go about, O thou back sliding daughter? for the Lord hath created a new thing in the earth, A woman shall compass a man. 23 Thus saith the Lord of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity ; The Lord bless I have smitten upon my thigh : 1 am put to shame, yea, even disgraced, Because I do bear [the] reproach [of my youth] . 20 Is Ephraim my dear son ? Or a delightsome child ? For as often as I speak of him, I do earnestly remember him [still] : Therefore, my bowels yearn for him, 1 must surely have compassion upon him, says Jehovah. 21 Set thee up waymarks, Make [thee] guide-posts : Set thine heart toward the high way, By the way by which thou wentest, return ; 0 virgin Israel, return To these thy cities ; 22 How long wilt thou go hither and thither, O thou loitering daughter? For Jehovah has created a new thing in the earth, A woman goes about like a man. 23 Thus says Jehovah of hosts, the God of Israel : Yet again shall they use this speech in the land of Judah, and in the cities thereof, when I shall change their fortunes : grace. It is probable that the verse began originally with the line, Saving been instructed, I have repented, and that Surely after that I was turned forms a kind of variant reading, not easily explained and difficult to arrange in poetic form. Ephraim smote upon his thigh in sorrow (see Ezet. 21 : 12 [Heb. 17]). I was ashamed, am, put to shame, he says, because I did bear, or, do bear, the reproach of my youth, reproach referring to the punishment of the exile. It is difficult to see the connec tion of this with of my youth, and these words may be spurious. And now again Jehovah speaks, 20, and Jeremiah here shows, to a peculiar degree, that strong interest in the for tunes of Northern Israel, to which allusion has been made in a note on 1 : 1. For pleasant, delightsome is better. Since I spake against him is an incorrect translation of words, mean ing as often as I speak of him. Still is a weak addition to the earliest text, fortunately later than LXX. Earnestly remember includes willing and prolonged thought. For are troubled and mercy, Isa. 63 : 15 has the better renderings, yearn and compassion. The verse is rarely beautiful, both in form and sub stance, and expresses most tenderly and truly the long-suffering love of our Father to his wayward children, attesting thereby the deep insight of Jeremiah into the mind of God (of. ver. 3; 2:2). Duhm reminds us of the parallel parable of the Prodigal Son. 21, 22. The Wanderer Summoned to Return. 21. Omit thee (second case) ; for high heaps read, guide-posts, D'iBfl, ttmrnS- rim, for DHVipfl, tdmrurim, and carry the first turn again, return, to the previous clause, all with LXX. The exiled people, now conceived of as a maiden (4 : n) away from her home, is exhorted in spirit to set up the signs that will make plain the homeward journey. 22. For backsliding daughter, which here seems inappropriate, LXX has with daughter a form probably derived from «t"|3, bdsh, to be ashamed. The P6lel form of this verb means delay, or, loiter, and it is perhaps wise to adopt Duhm's acute suggestion and to read ntffKten, hdbbdsh'shd, for n33ityn, hdshshdbhebhd. ' The conclusion of the verse has given endless diffi culty and no explanation thus far proposed is satisfactory. The simplest solution of the difficulty is to read the letters which form the last three words, namely, "131331Dnn3pJ as 1313 31'DO n3PJ, n'qebhd tissSbh k°gdbhir, making a change in a single letter (3 to 3), which indeed is not absolutely necessary, but occasions a more regular verbal form and a more natural construction with the following noun, and then to translate, a woman goes about like a man. This is an unseemly, an unheard-of thing, a new creation. The virgin, Israel, must return to the protecting seclusion of her home and not exhibit herself in this public manner. For similar uses of the verb, see Num. 36 : 7 2 Kings 3:9; Eccl. 12 : 5 ; Songs 5 : 7. 23-26. The Happy Life of the Re stored Israelites. 23, 24 give us a pro verbial expression expressive of the happy con dition of Judah in the new and golden age As yet, or, yet again, at the time when I shall bring again their captivity, change their fortunes («» •¦ "), they will say, The Lord 174 JEREMIAH [Ch. XXXI. thee, 0 habitation of justice, and mountain of holiuess. 24 And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. 25 For I have satiated the weary soul, and I have replenished every sorrowful soul. 26 Upon this I awaked, and beheld ; and my sleep was sweet unto me. 27 Behold, the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. 28 And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict ; so will I watch over them, to build, and to plant, saith the Lord. 29 In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. 30 But every one shall die for his own iniquity : every man that eateth the sour grape, his teeth shall be set on edge. Jehovah blesses thee, 0 seat of righteousness, O holy mountain, 24 And the inhabitants of [in it] Judah, and all the cities thereof, Together the husbandmen, and they that go about with flocks ; 25 For I have satiated weary souls, And every languishing soul have I replen ished. 26 Upon this I awoke, and beheld ; and my sleep was sweet to me. 27 Behold, the days come, says Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast. 28 And it shall come to pass, that like as I have been wakeful over them [to pluck up and to break down, and] to overthrow (aud to destroy], and to afflict, so will I be waketul over them to build and to plant, says Jehovah. 29 In those days, they shall say no more, The fathers have eaten sour grapes, and the sons' 30 teeth are set on edge ; but every one shall die for his own iniquity ; every man that eats the sour grapes, his teeth shall be set on edge. bless thee, O habitation of justice, and mountain of holiness, or, Jehovah blesses thee, O seat (Heb., pasture, dwelling-place, 6 : 2 ; 10 : 25 ; 25 : 30) of righteousness 1 (23 : 6 ; S3 : 16) 0 holy mountain. The reference here is to the city of Jerusalem, whose rights are vin dicated in the restoration, and which is made holy by the presence of the temple (see 3 : 14 ; 4 : "). Since 24 is scarcelyto be explained in the form represented by M. T., it must receive slight changes. With the help of LXX, the simplest emendation is to omit, H3, in it, as a scribal repetition and to read ,3I!'1, yosh'bM, inhabitants of, for 13tp^, ydsh'bhu. Translate then ; And the inhabitants of Judah, and all the cities thereof, Together the husbandmen, etc. , the words serving to specify, as recipients of the divine favor, resi dents of other cities, as well as the agricultural and nomad folk. 25. See ver. 12, 14. The thirsty soul is refreshed with drink, and the languishing soul is filled. The word weary refers to the fatigued and faint condition of one overcome by work, or distress, and especially to suffer ing from thirst (see Gen. 25 : 29, 30 ; Job 22 : 7 ; Ps. 63 : 1 [Heb. 2] , Prov. 25 25). In our passage, Jehovah gives to drink one thus affected. The word sorrowful is from a verb meaning lan guish, or pine away, with an acute sense of need. 26 is by a person who evidently regarded the discourse as complete. He wishes to say that, in contemplating chs. 30, 31, he has had a happy dream. Duhm suggests that the verse may be a note, penned in a half-serious, half- joking way, by the first owner of the MS of this discourse. It is difficult, at any rate, to regard it as the production, either of Jeremiah, or of the author of 23 : 25-32, since, if it is uttered earnestly, it exalts the dream at the expense of the illumination of the wide-awake mind. 27-40. Conclusion : The Blessings in Store for the Renewed People. 27, 28. The Renewed Grace to Israel and Judah. The days come, the new age dawns (3 : 16), when the chosen people shall be sown, and shall produce an abundant harvest in man and beast (of. Hosea 2 : 23 [Heb. 26]). 28 is based on 1 : 10, 12, which see. Omit to pluck up and to break down, and and to destroy, and, with LXX, as late introductions. 29, 30. Individual Responsibility. See Ezek. 18 : 2-20, where also A. V. has the correct term sour grapes for a sour grape of the Jere miah passage. In this (short) paragraph, it is evident that a time is contemplated (of. 7: 32), though not yet reached, when the absurd theory that men must be punished for the sins of others will no longer be maintained. On the contrary, in the new time (s : 16), every man will suffer for his own sins, and, it is implied, for no others. This thought is worthy of Jeremiah, and is worked out in great detail by Ezekiel. The latter prophet is emancipated completely from the notion, so prevalent in connection with the earlier family life of the people, that the indi vidual is an insignificant member of the society, which must be treated as one whole. The teaching of this passage should be emphasized for the people of our own time. There is nothing more mischievous to faith and works than the reflection, or tacit belief, on the part of many, that circumstances and dispositions are an inheritance from the past, the natural effects of Ch. XXXI.] JEREMIAH 175 31 Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah : 32 Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt ; which my covenant they brake, although I was a husband unto them, saith the Lord : 33 But this shall be the covenant that I will make with the house of Israel ; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts ; and will be their God, and thev shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord : for they shall all know me, from the least of them unto the greatest of them, saith the Lord : for I will forgive their iniquity, and I will remember their sin no more. 35 Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which di- videth the sea when the waves thereof roar ; The Lord of hosts is his name : 36 If those ordinances depart from before me, 31 Behold, the days come, says Jehovah, that I will make with the house of Israel and with 82 the house of Judah a new covenant : not ac cording to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt ; because they broke my covenant, and I rejected them, 33 says Jehovah. For this is the covenant that I will make with the house of Israel after those days, says Jehovah ; I will put my law in their inward parts, And upon their heart will I write it ; And I will be their God, And they shall be my people : 34 And they shall teach no more a man his friend, and a man his brother, saying, Know Jehovah : for they shall all know me, from the least of them unto the greatest of them, fsays Jehovah] : For I will forgive their iniquity, And their sin will I remember no more. 35 Thus says Jehovah, who gives the sun for a light by day, [the ordinances of] the moon and the stars for a light by night, who stirs up the sea, so that the waves thereof roar, Jehovah of 36 hosts is his name: if these ordinances depart which may not be withstood. The page of his tory is full of honorable illustrations of men who have overleaped inherited obstacles of every sort in their march to success, and all of us may recall instances, where apparently, out of most unfavorable conditions of outward life, has blossomed the flower of Christian manhood. 31-34. The Covenant Fellowship with God. 31. In the time to come (» ¦ 16) , a new cove nant (oh. n), or form of contract, shall be estab lished between Jehovah and his people, 32, not after the manner of the old one, which, or, be cause, says Jehovah, the people broke that, although I was a husband unto them, rather, and I rejected them (read 'Ppyj, ga'dlti, for "Foy.2, badlti, with LXX, and d. 14 : 19), sent them into exile for their sins. This episode is past, the law was not obeyed, the covenant was broken by the people, and the people have paid the penalty. Why the covenant may not be renewed in the old form is not distinctly stated, but it is implied in the following verses. 33. But, or, for, the new covenant made after those days (the last words to be connected with the preceding clause, as in R. V.) involves the engrossing of his law by Jehovah upon the plastic hearts of his people, so that, 34, the office of teacher to admonish them to know Jehovah, i. e., to love and obey him (2 : 8), will be no longer needed, since all will have the requisite attachment to him. It is easily seen that this conception of the prophet, connected as it is with his high estimate of the value of the individual, surpasses in depth of spiritual insight even the evangelical positions of Deuter onomy, e. g., Deut. 6:6-8; 30: 11-14. At the conclusion of the former covenant, the provisions of the law at best were presented in minute enactments, which had to be inculcated with utmost care, but now, apparently by an act of God, the law is fixed in the heart of the indi vidual in such a way that he recognizes it at once, loves to obey its provisions, and thereby manifests naturally the prophetic knowledge of God. Here again Ezekiel thinks through the problem of his master, and gives us the thought Of a new heart (see Ezek. 11:19; 36:26). The reasons with which our verse closes are to be connected with the entire promise of this para graph. The rejection of the exile will be re versed, and the former sin blotted out. It is doubtless true that Jeremiah's great promise has been annotated somewhat by a later writer, since it appears to be adapted to the situation after Judah went into exile, and contains several repetitions of familiar language, see, especially, 3 : 18 ; 7 : 22 ; 8 : 10 ; 11 : 3, 4; 23 : 35 ; 30 : 22. 35, 36, 37. The Perpetuity of the New People. The order in LXX is 37, 35, 36. In two forms the reader is given to understand that the promise of God cannot fail, but is as certain of realization as is the fixity of physical laws and the immensity and profundity of the universe. 35 contains a designation of Jeho vah as the creator of the heavenly luminaries and the cause of the stormy seas (of. Ps 107 : 25 ; isa. 51: 15; Amos 5 : b). On the verse end, see on 2 : 19 ; 10 : 16. And the ordinances of must be omitted, with LXX and the parallelism. The word came in by scribal error from ver. 36. It is assumed that Jehovah will maintain these 176 JEREMIAH [Ch. XXXII. saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever. 37 Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord. 38 Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. 39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord ; it shall not be plucked up, nor thrown down any more for ever. from before me, says Jehovah, then the seed of Israel also shall cease from being a nation before me for ever. 37 Thus says Jehovah : If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off [all] the seed of Israel for all that they have done, says Jehovah. 38 Behold, the days (come), says Jehovah, that the city shall be built to Jehovah from the tower 39 of Hananel unto the gate of the corner ; and further the measuring line shall go out straight onward as far as the hill Gareb, and shall turn 40 about to Goah. And the whole valley, the dead bodies and the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy to Jehovah ; it shall not be plucked up, nor overthrown any more for ever. arrangements intact and implied that the seed of Israel will be maintained forever as Jeho vah's people. 37. Omit the first all with LXX. 38-40. The Rebuilding of the Holy City. Come, assumed in A.. V., should be restored to the Hebrew text, according to LXX and the parallels (»i ; 27, si, etc.). The tower of Bananel was near the northeast point of the city wall, and the corner gate was near the northwest corner of the same (see zocb. i4:io), so that the northern wall is first considered. It is indeed probable that the tower was at the northwest point of the temple area and that the wall from that point eastward (in which was the gate of Benjamin) inclined to the south ward, and therefore in one passage (our verse), Hananel is regarded as the east point of the north line and in the other as the north point of the east line (see the articles named in notes on 39 :4). It would seem that next, the west and south walls are contemplated, for, 39, the measur ing line (read 'p_ with Q're) shall yet go forth, or, further, shall go out, over against it, rather, straight onward, upon, read as far as (7y_,'ddh for by.'dl, with LXX) the hill Gareb, a height at the southwest corner, prob ably (see Josh. 15: sandcf.E. bi.), since the line then shall compass about, or, shall turn about, to Goath, or, to Goah. This place is un known, but is doubtless on the south side, probably near the southeast corner of the city, since we are next brought to the east side of Jerusalem (but see Cheyne in E. Bi.). 40. The words of the dead bodies, and of the ashes, not found in LXX, offer a grammatical difficulty, for the word valley is provided with the article, an impossible construction if these words are genuine. It is more natural to take them as the marginal explanation by a reader of the word valley, as heretofore containing the offal of the city (of. 2 Kings 23 : 4). The valley is the valley of the Kidron, since it is included in a portion, all of which is holy to Jehovah, i. e., devoted to temple uses, and is associated with a 1 1 the fields (readniDTOn, hdshsh'dhemdth, with T instead of 1, as in 2 Kings 23 : 4) unto the brook, as far north as the horse gate toward the east, which is near the southeast point of the temple, and probably is the same as the gate of the guard (Neb. 12 : 39 ; of. Neh. 3 : 25, 2» ; Kiek. 43 : a). It would appear that the writer follows the city limits of Jeremiah's time, though many commentators understand that the valley of Hinnom on the south is to be included in the restored capital. 32 : 1 to 33 : 26. The Certainty and the Glory of the Return. (Compiled and united with book after 536 B. c, annotated as late as 200.) The historian has selected the passage, 32 : 6-15, and perhaps 33 : 4, 5, from Baruch's biographical work and, from them and from circumstances adapted to the case, he has produced chs. 32, 33 as a supplement to chs. 30, 31. This may have been a long time after the fall of the city. Notice that ver. 17-23 form a strange interruption of the prophet's tense thought, and proceed from the same circle of authorship, in the post-exilic period, as Neh. 9 : 6-37. Notice also the many repetitions of Scripture language found in 32 : 26 to 33 : 26. The passage 33 : 14-26, with its numerous quotations from Jeremiah (n-ie ffem 29 : 10 ; 23 : 5, 6 ; 17 from 35 : 19 ; 19, 20, 25, 26, from 31 : 35-37), and its em phasis upon the priesthood (", si, 22) was doubt less added at a somewhat late date Of the post- exilic period. This opinion is confirmed by the absence of these verses from many if not all of the MSS when the LXX was made, since the translators could have had no reason for omit ting the paragraph if it were present in their copy of the original. Ch. XXXII.] JEREMIAH 177 CHAPTER XXXII. 1 THE word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar. 2 For then the king of Babylon's army besieged Jerusalem : and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. 3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it. 4. And Zedekiah king of Judah shall not escape out of the hands of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes ; 5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord : though ye fight with the Chaldeans, ye shall not prosper? 6 And Jeremiah said, The word of the Lord came unto me, saying, 7 Behold, Hauameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth : for the right of redemp tion is thine to buy it. 8 So Hanameel mine uncle's son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country PartX. The Return.Sl its Certainty, 687 B. c. 1 THE word that came unto Jere miah from Jehovah in the tenth year of Zedekiah, king of Judah, which was the eighteenth year of 2 Nebuchadrezzar.. Now at that time the king ofBabylon's army besieged Jerusalem : and Jeremiah the prophet was shut up in the court of the guard, which was in the 3 king of Judah's house, where Zedekiah the king [of Judah] had shut him up, saying, Wherefore dost thou prophesy, and say, Thus says Jehovah, Behold, I will give this city into the hand of the 4 king of Babylon, and he shall take it; and Zedekiah [king of Judah] shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Bab ylon, and shall speak with him mouth to mouth, 5 and his eyes shall behold his eyes ; and to Bab ylon shall he lead Zedekiah, and there shall he be until I visit him, says Jehovah : if ye fight with the Chaldeans, ye shall not prosper. 6 And Jeremiah said, The word of Jehovah 7 came unto me, saying, Behold, Hanamel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Ana thoth : for the right of redemption is thine to 8 buy it. So Hanamel mine uncle's son came unto me [according to the word of Jehovah], unto the court of the guard, and said unto me, Buy my field, I pray thee, that is in Anathoth, Ch. 32. 1-44. Jeremiah's Confident Prediction of the Return. (Events of 587 B.C.; written by Baruch 586 ; annotated after 536. ) 1-5. Announcement of an Oracle from the Imprisoned Jeremiah During the Time of the Siege. 1. (ct. 7 : i.) The date is 587 B. C, probably during the temporary absence of the hostile army (37 : 5). 2. For then, or, Now at that time, Nebuchadrezzar's army was engaged in what proved to be the final campaign against Jerusalem, and Jere miah was confined in the court of the prison (or guard, seeH. B. D., art. Prison), which was in the royal palace, near the temple enclosure and the city wall (Neh. 3 : 25, 26). See ch. 37, 38, which give accounts of his ill treatment during the time of the siege, and designate the places of confinement. 3-5. For, perhaps better, where, refers to the place of confinement by order of the king (37 : 21 ; 38 : as). Omit of Judah in ver. 3 and king of Judah in ver. 4, both with LXX. The facts are here given with utmost brevity and we need the details of chs. 37, 38 in order to know that Zedekiah acted in a friendly manner to Jeremiah as far as his courage would allow and mitigated his suffering by placing him in the palace, while the princes took the initiative in making the prophet a prisoner of the crown (see 37 : 12-21 ; 88: 15-28). The prophecy herein given was in entire harmony with Jere miah's expectation of the world-wide dominion of Nebuchadrezzar (25 11). Until I visit him, says Jehovah, not found in LXX, may M have been borrowed by a scribe from 27 : 22. The words following form a brief summary of 21 : 3-5. 6-15. The Purchase by the Prophet of an Ancestral Field. This passage is of priceless value, since it gives us the most con vincing evidence of Jeremiah's faith in a resto ration for his people (ver 15). It is interesting in the light it throws upon the transfer of real estate in Judah at this time. Moreover, it introduces us intimately to the mind of the prophet, and we note the process of reflection through which he must often have come to well- assured belief (see ver. 6, 8, 16; cf. ver. 25). 6. After the long parenthesis, the expression, And Jeremiah said, is used to introduce the words of the message. By the word of Jeho vah, we must of course understand, not merely Jeremiah's foreboding of the coming of his nephew, which in itself was an event of com parative insignificance, but the divine promise of ultimate relief, that was involved in this visit (ver 15). 7. Banamel, the nephew of Jere miah, was to propose to him the redemption of a tract of land in Anathoth, the home of both (of- r = i). The implication is (see Lev. 25 : 25) that the nephew was poor and had mortgaged his property, or must now dispose of it, and it appears that the next of kin (ver. 8) was morally bound to purchase the property (of. Rutt 4 : 1-11). 8. Omit the phrases, according to the word of the Lokd (borrowed from the context), and which is in the country of 178 JEREMIAH [Ch. XXXII. of Benjamin : for the right of inheritance is thine, and the redemption is thine ; buy it for thyself. Then I knew that this was the word of the Lord. 9 And 1 bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. 10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. 11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open : 12 And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. 13 And I charged Baruch before them, saying, 11 Thus saith the Lord of hosts, the God of Is rael ; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open ; and put them in an earthen vessel, that they may continue many days. [which is in the land of Benjamin :] for the right of inheritance is thine, and the redemp tion is thine ; buy it for thyself. Then I knew 9 that this was the word of Jehovah. And I bought the field [that was in Anathoth] of Hanamel mine uncle's son, and weighed him [the money, even] seventeen shekels of [the] 10 silver. And I wrote it upon a paper, and sealed it, and called witnesses, and weighed out the 11 money with the scales. And I took the deed of the purchase, that which was sealed, [the com mandment and the statutes, and that which was 12 open :] and I delivered it [the deed of the pur chase] unto Baruch the son of Neriah, the son of Manseiah, in the presence of Hanamel mine uncle's (son) and in the presence of the wit nesses that subscribed the deed of the purchase, (and) iu the presence of all the Jews that 13 sat in the court of the guard. And I charged 14 Baruch before them, saying, Thus says Jehovah of hosts, [the God of Israel T\ Take [these deeds,] this deed" of the purchase, [both that which is sealed,] and the public notice, and put them in an earthen vessel ; that they may continue many Benjamin (from i : i), with LXX. Upon the appearance of Hanamel, Jeremiah became satisfied that he had not been mistaken in be lieving that he had a message from God. Our passage shows that, at least in this instance, the divine communication came to the prophet in a somewhat feeble impression of the truth he ought to teach, which was strengthened by the words of his relative, and by the necessity for action, so that now he could speak with a greater degree of confidence. And what was true in this instance was doubtless true of the predic tions of many prophets in Israel, and corre sponded to the norm. 9. Jeremiah proceeded to purchase the land, and to pay for it seven teen shekels of silver, about eleven dollars. Notwithstanding the smallness of the tract, the ordinary method of payment by passing coins, or articles of a definite weight of sil ver, was not followed; but the money was weighed out, as was done in larger transactions to ensure accuracy (Gen, 23 : 16; 2 Kings 12 : 10, 11 [Heb. 11, 12]). (See H. B. D., arts. Money and Weights and Measures.) Omit that was in Anathoth, and the money even, and the article before silver, all with LXX. The de tails, 10, are now given. I subscribed the evidence, rather, I wrote it upon apaper, or, deed. Use the word deed for evidence and book in ver. 11, 12, 14, 16. And sealed it, and took, or, called, witnesses, and then paid (omit Mm of A. V. as unnecessarily supplied) over the money. The document appears to have been tied up in a roll (of. isa. 8 : n>), sealed, and provided on the outside with the signatures of the witnesses. That the latter were already contained inside the deed is clear from ver. 12 ; possibly, as Duhm suggests, the names on the outside served as an indorsement of the correct ness of the inside, since no falsification could be made by Jeremiah, or Baruch, without break ing the seal. With ver. 11 begins a confusion in M. T., namely, that there were two deeds, one sealed and one left open, the mistake hav ing originated from a misunderstood phrase in ver. 14. LXX helps us to a correction of this error. Disregarding the both and according to, supplied by A. V., omit the law and custom, or, the commandment and the statutes, and that which was open, with LXX. There is but one document in ver. 12, which Jeremiah turned over to his friend Baruch (of. 36 : 4), in the most public manner. With LXX, omit the evidence of the purchase, aud supply son in connection with mine uncle's, and and, before before, or, in the presence of, all the Jews. The latter term is a synonym of Bebrews (34:9; 38 : 19), and is the name which was applied to the Palestinian people after Samaria fell (of. 2 Kings is : 26, 28). Prison is guard. The reason for this publicity is found in ver. 13-15, for a prophetic message is immediately given, 14, that the deed is to be preserved with utmost care in an earthen vessel. Here we are to expunge the God of Israel, these evidences, both which is sealed, and for this evidence which is open, we must read, the public notice, all with LXX. The notice is, lit., the paper of the published, and it was doubtless a brief transcript from the deed, which could be used by the purchaser to establish his claim before his fellow-townsmen. At this time it goes into the receptacle for the deed, for it cannot be used at once, owing to the state of siege. The deed itself is to be put in a safe place, because, 15 , after a time such trans actions shall be renewed in the land, and, it is implied, the present distress will be over. Jere- Ch. XXXII.] JEREMIAH 179 15 For thus saith the Lord of hosts, the God of Israel; Houses aud fields and vineyards shall be possessed again in this land. 16 Now when I had delivered the evidence of the purchase unto Barueh the son of Neriah, I prayed unto the Lord, saying, 17 Ah Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee : 18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them ; The Great, The Mighty God, The Lord of hosts, is his name ; 19 Great in counsel, and mighty in work : for thine eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings : 20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men ; and hast made thee a name, as at this day ; 21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror ; 22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey ; 23 And they came in, and possessed it ; but they obeyed not thy voice, neither walked in thy law ; they have done nothing of all that thou command- edst them to do : therefore thou hast caused all this evil to come upon them. 24 Behold the mounts, they are come unto the city to take it ; and the city is given into the hand 15 days. For thus says Jehovah [of hosts, the God of Israel] , Houses and fields and vineyards shall yet again be bought in this land. 16 And I prayed unto Jehovah after I had de livered the deed of the purchase unto Barueh 17 the son of Neriah, saying, Ah Lord Jehovah! behold, thou hast made the heaven and the earth by thy great power and by thy stretched out arm ; there is nothing too hard for thee : 18 who showest mercy to thousands, and recom pensest the iniquity of fathers unto the bosom of their sons after them : the great, the mighty 19 God, Jehovah of hosts is his name : great in counsel, and mighty in work : whose eyes are [open] upon [all] the ways of the sons of men, to give every one according to his ways, [and 20 according to the fruit of his doings] : who nast set signs and wonders from the land of Egypt and unto this day,* in Israel and among man kind ; and hast made thee a name, as at this 21 day ; and didst bring forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a 22 stretched out arm, and with great terror; and gavest them this land, which thou didst swear to their fathers to give them, a land flowing with 23 milk and honey ; and they came in and pos sessed it ; but they hearkened not to thy voice, neither walked in thy law ; they have done nothing of all that thou commandest them to do : therefore thou hast caused all this misfort' ne to 24 come upon them : behold the mounds have reached the city to take it ; and the city must miah does not here predict a return from cap tivity in so many words, but he does contem plate a return of individuals to ordinary civil life, after the destruction of the city. Probably he did not inquire how it was all to be brought about, he certainly has nothing to say here about a political upheaval and national success, but he was confident that the ordinary relations of life would be resumed in the days to come by ordinary men. Omit of hosts, the God of Israel, with LXX. 16-25. The Prophet's Prayer Express ing His Misgivings Over the Purchase, and His Retrospect of Jehovah's Power; Justice, and Love. The news seemed too good to be true, even to the prophet himself, and he gives utterance to his fears. These are expressed in terms greatly enlarged by his com mentator. 16. He goes to the Supreme Being, 17, with his doubts. For the expressions of this verse, see 27 : 5 ; Neh. 9:6; Gen. 18 : 14. 18. Thou shewest lovingkindness, or, who showest kindness. For this verse, cf. Exod. 20 : 5, 6; Deut. 10 : 17; Isa. 65 : 6, 7; Jer. 10 : 16. The bosom is here likened to a receptacle which holds the iniquity, see Ps. 79 : 12, and especially Prov. 17 : 23. Commentators derive the notion from the use of the hollow in a gar ment to convey articles from place to place (Ruth 3 : 15). Cf. the bosom of a chariot (i Kings 22 : 35). For Jehovah's name, see 2 : 19; 10 : 16. 19 consists of familiar thoughts (of. isa. 28 : 29 ; Pb. 65 : 5 ; Job 34 : 21 ; Jer. 17 : 10 ; 21 : 14) . LXX omits open, all, and and according to the fruit of his doings, doubtless giving the cor rect tradition. For 20, see Neh. 9 : 10. For first in, read from (see n : 7), for even supplied by A. V. , read and with some Greek witnesses, and omit and before in Israel, with several Vrss. In 21, 22, use past tenses instead of perfects, the author here developing ver. 20 in respect to a single period of the history. The deliverance from Egypt is presented in familiar words, see especially 21 : 5 ; Deut. 4 : 34 ; 7 : 19. The terror was felt of course by the enemies of Israel (Deut. 34 : 12). Here follows, 22, God's gift of land promised to the forefathers (see 11 : 5) . In 23, the disobedience and punishment of the people are emphasized, as so frequently in our book (see 6 : 19 ; 11 : 10, 11 ; 19 : 15 ; end cf. Neh. 9 : 23- 26). Law is plural in M. T., but the vowel letter 1 has probably been transposed in the Hebrew. Most Vrss. have the singular. Caused ... to come is from the verb X^P, qdra, equivalent here to rPP, qdrd. The evil, or, misfortune, is, 24, the investment and cer tain fall of the city. Omit they as unnecessary and misleading. The subject of the verb is the mounts (mounds A. R. V.), or siege-works, in the form of a raised way from the hostile camp, now advanced to the very walls, for the purpose of breaking them down, or of carrying the city 180 JEREMIAH [Ch. XXXII. of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence : and what thou hast spoken is come to pass ; and, behold, thou seest it. 25 Aud thou bast said unto me, O Lord God, Buy thee the field for money, and take witnesses ; for the city is given into the hand of the Chaldeans. 26 Then came the word of the Lord unto Jer emiah, saying, 27 Behold, I am the Lord, the God of all flesh : is there anything too hard for me ? 28 Therefore thus saith the Lord ; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it : 29 And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the bouses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. 30 For the children of Israel and the children of Judah have only done evil before me from their youth : for the children of Israel have only provoked me to anger with the work of their hands, saith the Lord. 31 For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day, that I should re move it from before my face ; 32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. 33 And they have turned unto me the back, and not the face : though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. 34 But they set their abominations in the house, which is called by my name, to defile it. 35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech ; which I commanded them not, fall into the baud of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence : and what thou hast spoken has come to pass ; and, behold, thou 25 seest it. And thou sayest unto me, O Lord Jeho vah, Buy thee the field for money, and call wit nesses ; whereas the city must fall into the hand of the Chaldeans. 26 Then came the word of Jehovah unto me, saying, 27 Behold, I am Jehovah, the God of all flesh : is 28 there anything too hard for me ? Therefore thus says Jehovah : Behold, I will give this city into the hand of the [Chaldeans, and into the hand of Nebuchadrezzar] king of Babylon, and he 29 shall take it: and the Chaldeans, that fight against this city, shall come and set this city on fire, and burn it, with the houses, upon whose roofs they have burned sacrifice to Baal, and poured out drink offerings to other gods, to pro- 30 voke me to anger. For the sons of Israel and the sons of Judah have done only that which was evil in my sight from their youth : of the sons of Israel have only provoked me to anger 31 with the work of their bands, says Jehovah. For this city has been to me the object of mine anger and of my fury from the day that they built it even unto this day ; that I should remove it 32 from before my face : because of all the evil of the sons of Israel and of the sons of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, [and] the men of Judah, 33 and the inhabitants of Jerusalem. And they have turned unto me the back, and not the face: and though I taught them rising early and teaching them, yet they have not heark- 34 ened to receive discipline. But they set their detestable things in the house which is called by 35 my name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass (tnrougrh tbe fire) to by assault (see H. B. D., art. War). The city is given (is as good as given), must fall, into the hand of the Chaldeans (21 : 4). The terms used here presuppose a somewhat later situation than that implied in ver. 1, 7, and pos sibly ver. 24 proceeds from 586, just before the capture of Jerusalem . 25 is a somewhat general statement, which regards the purchase as com manded by Jehovah, since it was in obedience to a hint from him that the transaction was car ried through. This appears to the prophet to be Jehovah's will. For is and, in the sense of whereas. 26-35. Jehovah's Recognition of the Coming Calamity. This is the first part of Jehovah's answer. It is couched in the most familiar language, derived partly from the pre ceding prayer. 26. For unto Jeremiah, read unto me, with LXX. 27. (see ver. 17.) In 28, we should omit Chaldeans, and into the hand of Nebuchadrezzar, with LXX (of. ver. 25). 29. (See 1 : 16 ; 2 : 8 ; 19 : 13 ; 21 : 4 ; 34 : 22 ; 2 Kinge 25 : 9.) The generalizing method of the writer is manifest in 30, where the sons of northern Israel are brought into the problem. The last part of the verse is younger than LXX. 31. Jerusalem is an old offender (of. Ezet. 16 : s- 6), says Jehovah, having become from the begin ning to me as a provocation of mine anger, and of my fury, lit., to me my anger and my fury, i. e., the object of mine anger and °f my fury. Here the preposition by before anger and fury has been disregarded, for it probably stands for b which it is not customary to translate in such clauses. We have the con struction in 2 : 15, and often. For this verse, cf. 27 : 10 ; 52 : 3. Both Isaiah and Jeremiah look at the matter from a slightly different point of view (see Isa. 1 : 21 ; Jer. 2:2). 32. (See 1 : 18 ; 4:i; n : 17, etc.) Omit and before the men of Judah, with the best Vrss. 33. (see 2: 27; 7: is.24-26; 17 : 23.) Though I taught themis implied in the connection, although and teach ing them is the lit. rendering of the Hebrew. The infinitive is frequently used for a finite verb (see 7 : is). Instruction is discipline. 34. Abominations axe detestable things. (See4:i; 7:30b.) 35. (See 2 : 8; 7 : 31 ; Deut. 18:31; or. Jer. 19:6.) Through the fire should probably be supplied with A. V., R. V. (see 2 Kings 23 : 10). The speci fications of the divinities show an advance on 7 : 31. See the notes on that verse. Molech Ch. XXXII.] JEREMIAH 181 neither came it into my mind, that they should do this abomination, to cause Judah to sin. 36 And now therefore thus saith the Lord, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence ; 37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath ; and I will bring them again unto this place, and I will cause them to dwell safely : 38 And they shall be my people, and I will be their God : 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them : 40 Aud I will make an everlasting covenant with them, that I will not turn away from them, to do them good ; but I will put my fear iu their hearts, that they shall not depart from me. 41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. 42 For thus saith the Lord ; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. 43 And fields shall be bought in this land, whereof ye say, It is desolate without man or beast ; it is given into the hand of the Chaldeans. 44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusa lem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south : for I will cause their captivity to return, saith the Lord. Molech ; which I commanded them not, neither came it into my mind, that they should do this 36 aDomination, to cause Judah to sin. And now [therefore] thus says Jehovah, the God of Israel, concerning; this city, whereof ye say, It must fall into the hand of the king of Babylon by the sword, and by the famine, and by the pesti- 37 lence : Behold, I will gather them out of all the countries, whither I have driven them in mine anger, and in my fury, aud in great wrath ; and I will bring them again unto this place, and I 38 will cause them to dwell safely : and they shall 39 be my people, aud I will be their God : and I will give them one heart and one way, that they may fear me forever ; to the end that good may 40 come to them, and to their sous after them : and I will make an everlasting covenant with them, that 1 will not turn away from after them, [to do them good] ; and I will put my fear in their 41 heart, that it may not depart from me. And I will rejoice over them to do them good, and I will plant them faithfully in this land, with my 42 whole heart and with my whole soul. For thus says Jehovah : According as I have brought all this great misfortune anon this people, so will I bring upon them all the good that I have 43 promised them. And (ag-ain) fields shall be bought in this land, whereof ye say, It is desolate, without man or beast, it must fall into 41 the hand of the Chaldeans. Men shall buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Ben jamin, and in the places about Jerusalem, and m the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the south : for I will change their fortunes, says Jehovah. is doubtless a religious transformation of Melekh (king). Cf. the words Topheth, Bosheth. To cause to sin is N'Bnri, hdhHi', but a copyist has carelessly omitted the final X, it being repeated in the next letter. 36-44. Jehovah's Emphatic Promise of Ultimate Favor. The author now comes to the subject suggested in ver. 24, 25. Omit therefore with LXX. Concerning of A. V. is correct, though 7N must be changed to by. The residents of the city (here representative of the whole country), contemplate the fall of Jerusalem, and the end of the nation, and noth ing further. But Jehovah, 37, contemplates the restoration from foreign lands. For the verse, see 21 : 5; 23:3,6; 24: 6. 38. (See7: 23; 11 : 4 ; 24 : 7 ; 30 : 22.) 39. (See 24 : 7 ; Deut. 6 : 24.) In the good time coming there will be no con flict of interests, but one mind and one method of life. Fear is a verbal noun, equivalent to the infinitive mood. For the good of them, i. e., to the end that good may come to them. 40. Jehovah guarantees that the new covenant with the people (si : 31-34) shall be kept forever, for he will be their God continually (omit to do them good, with LXX), but, and, he will put his fear in the people's hearts (better, heart), so that the latter may beat true to him. The position of Jehovah as guide, walking in rear of his people, is assumed also in Isa. 30 : 21. 41. (See 24:6; Deut. 28:63.) Jehovah Will plant his people assuredly, lit., in truth, i. e., faithfully (l Sam. 12 : 24 ; Isa. 48 : 1); see H. B. D., art. Truth. He will do it too, with all the strength of his personality (see Driver on Deut. 4 : 29). Jehovah's faithfulness and kindness are here em phasized, to the neglect of, some think to the prejudice of, earlier exhibitions of these divine qualities; but probably the author, like other Scripture writers, makes his point so earnestly, that he does not reflect over this possible impli cation in what he says. 42 contains a sort of resumi of ver. 36-41. Evil is misfortune. Upon is correct, but read by. for ?K, with the next clause. 43. Enter the word "11,1?, '6dh, again, after and, with LXX. The plurals, fields shall be bought, are probably to be read, with LXX and ver. 44, instead of the singulars as in Heb. (of- ver. 15) . Let the Hebrew student com pare the expression for without man or beast with those in 33 : 10, 12. 44. For subscribe evidences, render, subscribe the deeds. The verb is an infinitive, rightly regarded as con tinuing the finite verb (see 1 ¦. is). The writer here goes into detail, repeats the formalities of a sale of land, and gives an enumeration of dis tricts within the territory of Judah. Benja min (see 1 : 1). For the mountains, render, the hill-country, a territory comprising the southern portion of the great central range ex tending to southern Judah. The valley, or, lowland, comprises the foot-hills between the 182 JEREMIAH [Ch. XXXIII. CHAPTER XXXIII. 1 MOREOVER the word of the Lord came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying, 2 Thus saith the Lord the maker thereof, the Lord that formed it, to establish it ; the Lord is his name ; 3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. 4 For thus saith the Lord, the God of Israel, con cerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword ; 5 They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, aud for all whose wickedness I have hid my face from this city. 6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. 7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 8 And I will cleanse them from all their iniquity, whereby they have sinned against me ; and I will pardon all their iniquities, whereby they have sinned, and whereby they;have transgressed against I AND the word of Jehovah came 52. unto Jeremiah the second time, ,™Sl0|i while be was yet shut up in the "S™1 court of the guard, saying, 2 Thus says Jehovah who made the earth, Je hovah that formed it to establish it, Jehovah 3 is his name : Call unto me, and I will answer thee, and will tell thee great things, and liiii- 4 den,1 which thou knowest not. For thus says Jehovah, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are to be torn down for mounds, and for the barricade, 5 when they begin to fight with the Chaldeans, and which are to be filled with the dead bodies of men, whom I have smitten in mine anger and in my fury, and from whom I have hid my face, 6 because of all their wickedness. Behold, I will make new flesh grow to it and (will induce) healing, [and I will heal them] ; aud I will re- 7 veal to them ways of abiding peace. And I will change the fortunes of Judan and the for tunes of Israel, and will build them as at the 8 first; and I will cleanse them from all their in iquity, whereby they have sinned against me, and I will pardon all their iniquities, [whereby they have sinned against me, and] whereby they mountain range and the Philistine plain, in cluding, according to some writers, the latter itself. The south, R. V., South (see II. B. D., art. Negeb), extends from the vicinity of Hebron to the southern boundary of Palestine. For the various districts here briefly described, consult H. B. D. Cause their captivity to return, should be, change their fortunes (29 : 14 ; S3 : 11). Ch. 33. 1-26. The Glory of the Re turn (587 B. C, annotated as late as 200). 1. A Second Oracle. For prison, render, guard (82 : 2). 2, 3. The Reward for Large Faith. An introduction to the new prophecy. For the language, see Isa. 45 : 18 ; 48 : 6 ; 65 : 24 ; cf. Jer. 10 : 12 ; 32 : 17, 18. For the maker thereof, read, who made the earth, yiK n*VJ?, 'dsf 'iris, with LXX, and for mighty, read, hidden,' JMTSfJ, n'surdth, for fll'IM, besur6th, with Isa. 48 : 6. ShewisteK. The key to unlock mysteries comes by the way of prayer ( 32 : ie) . 4 - 9 . The Rehabilitation of Jerusalem and the Renown in Store for It. 4, 5, cannot be explained, if we follow the form as sumed in M. T. With a few slight changes, a tolerable sense may be secured. The reference is evidently to houses of the besieged, which are to be torn down for defensive works, and, never theless, are to be filled with the dead bodies of the defenders. For which are thrown down, render, which are to be torn down; and for by the mounts and by the sword they 1 With Isa, come, etc., read, for the mounds and for the barricade (of- isa. 22 : 10) when they begin to fight with the Chaldeans. Here LXX helps us to read DK'33 ^>DP~^.. 'ei-hdUl b'bhoam, for O'N! 3inn b$, 'SI Mhdribh bd'im. Moreover, for but it is to fill them, read, and which are to be filled, D'S^Dfll, WhdmHeim, for DN^D^l, ulemdle'dm, in accordance with the construction of the verb with which this one is connected by 1. The last clause should be translated, and from whom (07)13 . . . ItyXl, wd'asher mehlm, instead of and . . . whose . . . from this city, with LXX), I have hid my face, because of all their wickedness. Here is presented the contrast of the ruin of the capital (of. 19 : is) with the restoration. 6. Bring it health signifies, make new flesh grow to it (s : 22) . Cure is healing, as in 14 : 19. Translate, and (will induce) healing. The pro noun it refers to the city. And I will cure them is unnecessary and probably is a scribal addition. The word translated abundance is obscure. Substitute for HTIIJ?, 'nhirith, nniK, 'brhdth, and translate ways of (see Ps. 25 : 4; Prov. 2 : 19; lea. 2:3; of. Prov. 3 : 17). Peace and truth, in 14 : 13, peace of truth with the same thought in mind, means peace of stability, abid ing peace (see H. B. D., art. Truth). 7. The fortunes of Judah and Israel will then be changed indeed. For the translation, see 29 : 14. Here the causative (Biph'il) stem is used, contrary to most passages. 8. There follow the purification and pardon of the transgressors. Omit the second whereby they have sinned . 48 : 6. Ch. XXXIII.] JEREMIAH 183 9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them : and they shall fear and tremble for all the good ness and for all the prosperity that I procure unto it. 10 Thus saith the Lord ; Agaiu there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without mau, and without inhabitant, and without beast, 11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts : for the Lord is good ; for his mercy endureth for ever : and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. 12 Thus saith the Lord of hosts ; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be a habitation of shepherds causing their flocks to lie down. 13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusa lem, and in the cities of Judah, shall the floclis pass again under the hands of him that telleth them, saith the Lord. 14 Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David ; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jeru salem shall dwell safely: and this is the name 9 have rebelled against me. And Jerusalem shall be for joy, for praise, and for glory, to all the nations of the earth, which shall hear of all the good that I do [them], and shall fear and tremble concerning all the good and concerning all the peace that I procure for it. 10 Thus says Jehovah : Again there shall be heard in this place, whereof ye say, It is waste, with out man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are devastated, without mau [and without inhabit- 11 ant] , and without beast, the sound of joy and the sound of gladness, the voice of the bride groom aud the voice of the bride, the voice of them that say, Give thanks to Jehovah of hosts, for Jehovah is good, for his mercy (endures) for ever: (and) of them that bring thank offerings into the house of Jehovah ; for I will change the fortunes of the land as at the first, says Jehovah. 12 Thus says Jehovah of hosts : Again there shall be in this place which is waste, without men and without beast, and in all the cities thereof, a pasturage for shepherds causiug their flocks to 13 lie down ; in the cities of the hill-country, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks again pass by the hands of him that counts them, says Jehovah. 14 Behold, the days come, says Jehovah, that I will perform that good word which I have spoken concerning the house of Israel and concern- 15 ing the house of Judah. In those days, and at that time, will I cause a shoot of righteousness to grow up for David, and he shall execute judgment and righteousness in the land. 16 In those days Judah shall be saved, And Jerusalem shall dwell safely : against me and the following and, with LXX. 9. Since this verse begins with a verb in the third pers. fem., and closes with pronoun of the third fem., it is evident that Jerusalem is in the mind of the author, and since the words to me a name of are not found in LXX, it is likely that the original Heb. did not contain them. The letters of this phrase are DtvW.and they may be a corruption of D^ BO T ( Jerusalem ) , as Giesebrecht suggests. This place shall be for joy, for praise, and for honour, or, glory, be fore, or, to all the nations. Unto them is to be omitted, with LXX. It shall be a city hon ored throughout the wide world. The fear and trembling are manifestations by the nations of surprise and joy at such surpassing favor (isa. eo : 5) rather than of dread as to the unfortunate consequences to themselves. 10-13. The Repopulation of the Land OF JUDAH. 10, 11. (See 7 : 34 ; 16 : 9 ; 17 : 26 ; 25 : 10 ; 29 : 14 ; 32 : 43 ; Ps. 106 : 1 ; 107 : 1.) This place (' : ») is described in great detail. For which ye say shall be desolate, translate, whereof ye say. It is waste. For desolate (2d case) substitute devastated. Omit and without in habitant, with LXX. In the liturgical formula, for praise and sacrifice of praise, render, give thanks and thank-offerings. Before the latter the and supplied by A. V. should be added to the Heb., with LXX. This supple ment closes with the promise of a change of fortunes (29 : 14). Whether TltfX, 'dshibh (Blph- 'illmpf.) is correct, or should be changed to 2)V>K, 'ashubh, is uncertain. When the Perfect is used, it is almost always in the simple (Qdl) stem. 12, 13 offer another specification of the coming prosperity. This place is of course still the land, though Jerusalem may stand for the land (»eo 34 : 1 and of. 31 : 5). Without before beast is probably original (LXX). For a habitation of, render, pasturage for. For the enumeration of localities, see 32 : 44, which con tains much the better order of phrases. In the closing words, we can see the shepherd's hand moving up and down, as he counts his sheep, one by one. 14-16. The Righteous Successor of David. A parallel, or supplement, to 23 : 5, 6, differing from that passage in this, that here Je rusalem is called by the new name (R. V. has the more exact representation of the original). For the interpretation see the former verses. 14. For the term good thing, word, cf. 29 : 10. b» is an evident error for by. 15- Branch is' shoot. 16. For in those days, see 3 : 16. For the double form in ver. 15, see 50 : 4, 20. 184 JEREMIAH [Ch. XXXIII. wherewith she shall be called, The Lord our Righteousness. 17 For thus saith the Lord ; David shall never want a mau to sit upon the throne of the house of Israel ; 18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kiudle meat offerings, and to do sacrifice continually. 19 And the word of the Lord came unto Jer emiah, saying, 20 Thus saith the Lord ; If you can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season ; 21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne ; and with the Levites the priests, my ministers. 22 As the host of heaven cannot be numbered, neither the sand of the sea measured ; so will I multiply the seed of David my servant, and the Levites that minister unto me. 23 Moreover the word of the Lord came to Jer emiah, saying, 24 Oonsiderest thou not what this people have spoken, saying, The two families which the Lord hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. 25 Thus saith the Lord ; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth ; 26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his And this is (her name) by which she shall be called, Jehovah is our righteousness. 17 For thus says Jehovah : David shall never lack a man to sit upon the throne of the house of 18 Israel ; neither shall the priests the Levites lack a man before me to offer burnt offerings, and to burn oblations, and to do sacrifice continually. 19 And the word of Jehovah came unto Jeremiah, 20 sayiug, Thus says Jehovah: If can be broken the covenant of the day, and the covenant of the night, [and] that there should not be dav 21 and night m their season ; then can also my covenant be broken with David my servant, that he should not have a son to reign upon his throne, and with the Levites the priests, my ministers. 22 As * the host of heaven cannot be numbered, Neither the sand of the sea measured ; So will I multiply the seed of David my servant, And the Levites that minister to me. 23 And the word of Jehovah came unto Jeremiah, saying, 24 Considered thou not what this people have spoken, sayiug, The two families which Jehovah chose, he has cast them off? Thus do they de spise my people, that they should be no more a 25 nation before inc.- Thus says Jehovah : If I have not created day and night, if I have not 26 fixed the ordinances of heaven and earth ; then will I also cast away [the seed of Jacob, and of] David my servant, so as not to take of his seed Ber name, or, the name, must be inserted in the Heb. 17-22. The Perpetuity of Royalty and Priesthood in Israel. This is taught in three paragraphs. 17, 18. David (ver. 15) shall never want, i. v., lack, a royal repre sentative (cf. 35:19; Ps. 132:12). Probably the promise is intended to apply to the time follow ing the prediction and that previous interregna are not definitely contemplated. It is most naturally to be referred to the period of Simon the Maccabee, not long before the union of regal and priestly functions in one person (ef. zeoh. 6 : 13). For the rest, literal descent in the family line of David must not be put in the mind of the author (see on 17 : 25, and of. Zeoh, 12 : 12). Nor shall there be a lack of a Levitical priest (zeoh. 12 : is) to present the sacrifices. For these offer ings, see 7 : 21 ; 14 : 12 ; 17 : 26 ; and for the term the priests the Levites, cf. the book of Deuteronomy (see H. B. D., art. Priests and Levites.) 19-21. (see si: 35, se.) 20. If ye can break my covenant of the day is strange in form and substance, and we do well to omit two vowel-letters (1 and '), and to translate if the covenant 0/ (JV13, b'rith) the day and the cove nant of the night can be broken OSH, tuphdr), in conformity with the construction in ver. 21. Day and night are represented as succeeding one another according to covenant or contract. i Cf. Isa. 54 : 9. 2 For DDl1, y6mdm, read Dl1, ydm, here and in ver. 25. So inviolate are the relations between Jehovah and his servants in palace and temple. 22. The multiplication of the Hebrews, promised in Gen. 22 : 17 and elsewhere, is here applied to the royal and priestly house, and in this case the language becomes still more ex traordinary. So calls for an as at the begin ning as in A. V., but this demands in the original "liS'NS, k&Hher, instead of "IIS'K, '"sher, and several Vrss. confirm the reading. The double expression of the pronoun me after minister is of course an error in the Heb. text (read TNt DWItfrj, m'shdrHhim 'dthi). 23-26. The Reestablishment of the Davidic Dynasty (of. si : se, 37). A further specification, lit. applicable to one of the families, though that the same sentiment is to be understood for both appears in the term the two families ; i. e., those of ver. 22. 24. This people appears to be the Israelitish com munity from the point of view of the hopeless members of it (of. ps. 89 : 34-39), and my people the same body as the object of the divine favor and promise. B efore th em should be changed undoubtedly to before me, 133?, l°phdnay, with several Vrss. and 31 : 36. 25. For ,fV'l3, b'rithi (my covenant), we should read, TW}|> bard'thi (I have created), as a parallel with the second member of the verse. 26. Omit the seed of Jacob, and, incorrectly entered With several authorities. Ch. XXXIV.] JEREMIAH 185 seed to be rulers over the seed of Abraham, Isaac, and Jacob : for I will cause their captivity to return, and have mercy on them. to be rulers over the seed of Abraham, Isaac, and Jacob : for I will change their fortunes, and will have compassion on them. CHAPTER XXXIV. 1 THE word which came unto Jeremiah from the Lord, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying, 2 Thus saith the Lord, the God of Israel ; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the Lord ; Behold, I will give this city into the hand of the king of Babylon, aud he shall burn it with fire : 3 And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand ; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon. 1 THE word that came unto Jere miah from Jehovah, when Nebu Part XI. Prophecy chadrezzar king of Babylon, "and jrluof all his army, and all [the kingdoms Jerusalem, of] the land of his dominion, [and 587 b. all the peoples], fought against Jerusalem, aud against all the cities thereof, saying : 2 Thus says Jehovah, the God of Israel, Go and speak unto Zedekiah king of Judah, and say unto him, Thus says Jehovah, Behold, I will give this city into the hand of the king of Babylon, (and he shall take it) and burn it 3 with fire : and thou thyself shalt not escape out of his hand, but shalt surely be taken, and de livered into his hand ; and thine eyes shall be hold the eyes of the king of Babylon, and thon ' shalt speak with him i mouth to mouth, and from a later clause in the verse. Cf. the use of his seed in the next sentence. Over the seed of Abraham, etc., is correct, but by is to be un derstood instead of ?X. The fathers are referred to as in Exod. 2 : 24 ; 3:6; reference being had to the identical promise to all. Isaac is written pntS1, instead of the usual pnX\ For the last two clauses, see 29 : 14 ; 31 : 20. Ch. 34. 1-7. The Prophecy of Jerusa lem's Fall. (Events of 587 B. c. ; written by Baruch later ; introduced into chapter and into book after 536. ) In the exposition of chs. 30 to 33 we have been compelled to anticipate a little. We now go back a few months to the early part of the final war of conquest by Nebuchadrezzar, 587, 586, when there still remained three fortified cities for the Chaldean army to capture. Chs. 34 and 37 seem to relate events covering sub stantially the same period, and should be read in the order, 34 : 1-7 ; 37 : 1-10 ; 34 : 8-22 ; 37 : 11- 21. That these passages are now separated from each other by unrelated material seems to add another confirmation to the view that selections were successively made for the book of Jere miah, and that ch. 34 was included in a larger collection, before ch. 37 was admitted to it. And indeed chs. 35, 36, were probably put in succes sion at the end of an edition of Jeremiah's life and work, for the sake of their preservation (cf. Introd. VI). Possibly the combination, chs. 1 to 25, 46 to 49, 30 to 36, was made quite early in the post-exilic period. The reader should recall at this point the leading facts in the life of King Zedekiah. It will be remembered that after the stirring events suggested in chs. 27 to 29, Zedekiah seems to have considered it wise to assure Nebuchad- 1 With some rezzar of his loyalty and to yield him his homage (see Introd. to chs. 21 to 24), and there was no open opposition to his rule over Judah for some years afterward. In due time, however, whis pers of an existing coalition against his over- lordship came to the ears of Nebuchadrezzar, and he set out against his "Western foes (Ezet. 21:18-23), reaching Jerusalem early in the year 587. Jeremiah immediately announces his cer tainty of Nebuchadrezzar's victory, and the futility of resistance (21:1-10; 34 : 1-7). The coming of a relief force from Egypt, and the consequent raising of the siege by Nebuchad rezzar, gave the Judeans a hope of deliverance, which, however, was not shared by Jeremiah (37 : 1-10; 34 : 8-22), and soon afterwards the Chaldeans overcame the Egyptians and re turned to Jerusalem flushed with victory ; and in a few months captured and destroyed it (37 : 11 to 39 : 8). In his treatment of Jeremiah during the eighteen months of the war, Zedekiah shows that weakness and vacillation which were the distinguishing characteristics of his career. 1-7. The Prediction of the Fall of the Capital and of the Exile of the King. For ver. 1, we have to thank the com piler (see ver. 7 ; 7 : i). Omit the kingdoms of and and all the people, peoples, with LXX. The earth, or, land, of the dominion of his hand, as the phrase runs in Hebrew, is a longer form for the land of his dominion (si ; 28), and the reference is to the dependent peoples, whose soldiers were probably brought into the war (of. 2 Kings 24:2). Forcities of Jerusalem, cf. 31 : 5. 2. Enter in the Hebrew text, y\"\^,ul'khddhdh, and he shall take it, after the king ofBabylon, in accordance with LXX. 3. He shall speak with thee,should probably.be read,'thou shalt ancient Vrss. 186 JEREMIAH [Ch. XXXIV. 4 Yet hear the word of the Lord, O Zedekiah king of Judah ; Thus saith the Lord of thee, Thou shalt not die by the sword ; 5 But thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odours for thee ; and they will lament thee, saying, Ah lord ! for I have pronounced the word, saith the Lord. 6 Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem. 7 When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah : for these defenced cities remained of the cities of Judah. 8 This is the word that came unto Jeremiah from the Lord, after that the king Zedekiah had made a covenant with all the people which were at Jeru salem, to proclaim liberty unto them ; 9 That every man should let his manservant, and every man his maidservant, being a Hebrew or a Hebrewess, go free ; that none should serve himself of them, lo wit, of a Jew his brother. 4 thou shalt go to Babylon. Only hear the word of Jehovah, O Zedekiah king of Judah : Thus says Jehovah concerning thee, Thou shalt not 5 die by the sword, thou shalt die in peace; and like the burnings of thy fathers, [the former kings who were] before thee, so shall they make a burning for thee, and they shall wail for thee, (saying), Ah! lord, for I have given a promise, says Jehovah. 6 Then Jeremiah [the prophet] spoke all these words unto Zedekiah the king [of Judah] in Jeru- 7 salem, when the king of Babylon's army fought against Jerusalem, [and against all the cities of Judah that were left], against Lachish and against Azekah ; for these remained of the cities of Judah as fortified cities. 8 The word that came unto Jere- Part XII. miah from Jehovah, after that the Tsa,sl'"c¦¦ king Zedekiah had made a cove- B' "¦ nant with all the people which were at Jerusa- 9 lem, to proclaim liberty [unto them] ; that every man should let his manservant, and every man his maidservant, being a Hebrew or a Hebrewess, go free ; that no[neof them] Jew should beheld speak with him, according to several Vrss. 4, 5. Yet, Hebrew only, is restrictive, and there follows a word of consolation to the king. He is to die a peaceful death and for him (not of him, see 2 Chron. 16 : 14 ; 21 : 19 ; H. B. D. art. Burial) shall they, i. e., people, burn odours, or, make a burning, with, or, like, the burn ings of his fathers. The word like (Hebrew 3 instead of 2) is needed as a correlative to so, and is attested by LXX. We should expunge the former kings which were, also with LXX. Here is predicted for Zedekiah, save for the loss of his kingdom, a tolerable future, and the promise is solemnly reaffirmed at the cloBe of ver. 5. For Ah, lord ! see 22 : 18. 6, 7. It seems that these three fortified places were the last to yield to the enemy. The two smaller cities were to the southwest of Jerusalem. Lachish has been definitely located at Tell el-Besy, sixteen miles northeast by east of Gaza. It was a strong hold in the time of Hezekiah (is». 36 : 2), and appears to have been a place of importance from early times (say 1700 B. c.) to 400 B. c. (See H. B. D. art. Lachish). Omit the prophet, of Judah, all, and that were left, all with LXX. Probably and against and the cities of Jndah are spurious also, the same being in cluded substantially in the last clause of the verse. Read by. (twice) for ?K. Defenced is fortified. 8-22. Slaves in the Besieged Capital. (Events of 587 B. c, written by Baruch later ; added to book after 536. ) The historian finds in Baruch's account of the release of slaves and their subsequent reduction to bondage, the occasion for condemning the people for their failure to keep the law respecting the manu mission of slaves at the end of six years of service (Dent. 15 : 12), though the reader will do well to remember that the lawgiver does not contemplate a common seventh year for the discharge of slaves, but a time varying with each family, according to the date when their brethren entered upon their period of servitude. Indeed, it may be that the object of the besieged inhabitants, in letting their slaves out of their hands, was not primarily a religious one, but that they wished to relieve themselves of the burden of supporting the slaves in a time when supplies must necessarily be scarce. Their action, however, amounts to a formal accept ance of the Deuteronomic covenant, so far as obedience could be rendered after a long period of neglect, and the compiler regards the episode from this point of view. The language of this section is diffuse and largely borrowed. 8-11. The Slaves Set Free and Again Placed in Bondage. 8. (see 7 1.) Omit this is, unnecessarily supplied by A. V., and unto them, with LXX. It appears that Zedekiah was the leader in the plan of manu mission, while all entered freely into the com pact. The prophetic message came strictly, not at the time of the release, but when the slaves were recalled into bondage. Liberty is here used for the freedom of all slaves (of. Lev. 25 : 10 ; isa. 6i •. 1) and not of the system of Deuteronomy, under which each slave becomes free after six years Of Service (Ezek. 46 : 17 ; or. Exod. 21 : 2; Deut. 15 : 1, 12). 9 contains the contents of the procla mation. It has a superfluous word, or more, and we should omit at least of them with LXX. It was probably introduced here from ver. 10. For Jew, see 32 : 12. His brother is not found in LXX and is discarded by recent writers (Giesebrecht, Duhm). The expression Ch. XXXIV.] JEREMIAH 187 10 Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant and every one his maidservant, go free, that none should serve themselves of them any more ; then they obeyed, and let them go. 11 But afterwards they turned, and caused the " servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids. 12 Therefore the word of the Lord came to Jeremiah from the Lord, saying, 13 Thus saith the Lord, the God of Israel ; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying, 14 At the end of seven years let ye go every man his brother a Hebrew, which hath been sold unto thee ; and when he hath served thee six years, thou sbalt let him go free from thee : but your fathers hearkened not unto me, neither inclined their ear. 15 And ye were now turned, and had done right in my sight, in proclaiming liberty every mau to his neighbour ; and ye had made a covenant before me in the house which is called by my name : 16 But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom he had set at liberty at their pleasure, to return, and brought them into subjec tion, to be unto you for servants and for handmaids. 17 Therefore thus saith the Lord ; Ye have not hearkened uuto me in proclaiming liberty, every one to his brother, and every man to his neigh bour : behold, I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine ; and 1 will make you to be removed into all the kingdoms of the earth. 18 And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before 10 in subjection I by his brother | : and all the princes and all the people hearkened, who had entered into the covenant, that every one should let his manservant, and every one his maid servant, go free, that they should not be held in subjection any more ; they hearkened, and let 11 them go : but afterward they turned aud caused the manservants and the maidservants, whom they had let go free, to return, and brought them into subjection for servants and for hand- 12 maids: therefore the word of Jehovah came unto Jeremiah [from Jehovah], saying, 13 Thus says Jehovah, the God of Israel : I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, 14 out of the house of bondmen, saying, At the end of seven years ye shall let go every man his brother that is a Hebrew, who has sold himself to thee, and has served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their 15 ear. And ye had turned, and had done that which is right in mine eyes, in proclaiming liberty every man to his fellow ; and ye had made a covenant before me in the house over 16 which my name has been called : but ye turned and profaned my name, and caused every man bis manservant and every man his maidservant, whom ye had let go free at their pleasure, to re turn ; and ye brought them into subjection, to 17 be to you for servants and for handmaids. There fore, thus says Jehovah : Ye have not hearkened unto me, to proclaim liberty, every man to his brother, and every man to his friend : behold, I proclaim to you a liberty, says Jehovah, unto the sword, unto the pestilence, and unto the famine ; and I will make you a consternation to all the 18 kingdoms of the earth. And I will give the men that have transgressed my covenant,, [who have not performed the words of the covenant] , serve himself of them is to be understood as in 25 : 14; 27 : 7. 10, 11 afford an illustration of some stages of growth in our present Heb. text, translated with substantial (ef- ver. 9 ; 25 : 14 ; 27 : 7) correctness by R. V. LXX has them in the form : And all theprinces and all thepeople, who had entered into the covenant, that every one should let his manservant, and every one his maidservant, go free, turned and brought them into subjection for servants and for handmaids. The genuine Jeremiah and his friend Baruch are not responsible for the diffuseness, which has been made an excuse for neglecting the messages of the terse and suggestive prophet. The reason for this change of policy toward the slaves was the departure of the Babylonian army and the hope that it would not return (ver. 21). In the word brought them into subjection, omit a ' with Q"ri> and ver. 16. The verb is in the simple stem (QW2y, ylkhb'shum), not the causative. 12-16. The Consequent Profanation of Jehovah's Name. Follow the translation of R. V., using M, has sold himself, for hath been sold. 12. Omit from the Lord, with LXX. 13. For the phrases of this verse, see 7 : 22 ; 31 : 32 ; Deut. 6 : 12. The covenant is given in 14. In Deuteronomy (see 15 : 12) it is commanded that the Hebrew who sells himself as a slave for lack of means must be released at the end of six years of service. Here seven years is used for six (cf. Deut. 15 : 1). Such loose expressions are familiar in other languages, cf. our thirty, sixty, ninety days; German, heute uber acht Tage ; French, quinze jours. For the last clause, see 7 : 26. 15. Neighbour is fel low. For Jehovah's house, see 7 : 10, 12, 14. Which is called by my name, rather, over which my name has been called. After the de parture of the Chaldeans, the people, 16, turned from their covenanted action, enslaved their brethren and thereby polluted, ox, profaned Jehovah's name (Lev. 19:12; Ezek. 36:20). At their pleasure, lit., to their soul, is derived from Deut. 21 : 14. For the verse see ver. 11. 17-22. The Punishment. 17. Jehovah will set the Judeans free in a similar manner. Neighbour is friend, as in 9 : 4 [Heb. 3] ; 19 : 9. The familiar expressions of the verse may be found, e. g., in 7 : 26 ; 9 : 4, 5 [Heb. 3, 4] ; 5 : 12 ; 14 : 12 ; 15 : 4 (where to be removed into, or, a consternation to, is explained) . 18. The words which have not performed the words of the covenant, were used by a scribe to define the word transgressed, which is used in a different sense in the last clause and in ver. 19. For before me when they cut the calf in twain, and passed between 188 JEREMIAH [Ch. XXXV. me, when they cut the calf in twain, and passed between the parts thereof. 19 The princes of Judah, and the princes of Je rusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf ; 20 I will even give them into the hand of their enemies, and into the hand of them that seek their life : and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. 21 And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you. 22 Behold, I will command, saith the Lord, and cause them to return to this city ; and they shall light against it, and take it, and burn it with fire : and I will make the cities of Judah a desolation without an iuhabitant. which they made before the calf, [which they cut in twain] , between whose parts they passed ; 19 the princes of Judah, and [the princes of Jeru salem] the eunuchs, and the priests, and all the people fof the land], who passed between the 20 parts of the calf, I will even give them Into the hand of their enemies, and into the hand of them that seek their life : and their dead bodies shall be for food to the birds of heaven, and to 21 the beasts of the earth. And Zedekiah king of Judah, aud his princes, will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, who have gone up from 22 you. Behold, I will command, says Jehovah and cause them to return to this city ; and they shall fight against it, and take it, and burn it with fire : and I will make the cities of Judah a desolation, without inhabitant. CHAPTER XXXV. 1 THE word which came unto Jeremiah from the Lord, in the days of Jehoiakim, the sou of Josiah king of Judah, saying, 2 Go unto the house of the Rechabites, and speak unto them, and bring them iuto the house of the Lord, into one of the chambers, and give them wine to drink. 3 Then I took Jaazauiah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites ; 4 And I brought them into the house of the Lord, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door : 1 THE word that came unto Jere- Part XIII. miah from Jehovah in the days of _ ™0., Jehoiakim the son of Josiah, king 59?, ""' of Judah, saying, 2 Go unto the house of the Rechabites , [and speak with them], and bring them into the house of Jehovah, unto one of the chambers, 3 and give them wine to drink. Then I took Jaazaniah the son of Jeremiah, the son of Ha- bazziniah, and his brethren, and [all] his sons, 4 aud the whole house of the Rechabites ; and I brought them into the house of Jehovah, unto the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the the parts thereof, render before, 'JS?, Upline", the calf between whose parts they passed. The omission is supported by LXX. For the trans lation, cf. Gen. 15 : 9-17 (see H. B. D., art. Covenant). 19. Omit the princes of Jeru salem, with LXX. For the classes, cf. 1 : 18 ; 2:8; 29 : 2. 20. (Soe 7 :S3; 19 : 7 ; 21 :7.) Fowls of the heaven is birds of heaven. 21. Zede kiah is not to be omitted when punishment is meted out. The last clause is explained by 37 : 5. 22. (See 21 : 4, 10 ; 32 : 29 ; 9 : 11 [Heb. 10] . ) Ch. 35. 1-19. The Constancy of the Rechabites Contrasted with Israel's Disobedience. (Events of 597 b. c. ; written by Baruch about 590 ; added to book after 536. ) We must turn back temporarily to a period ten years earlier, for this section belongs to the year 597, in the distressing times preceding the in vestment of Jerusalem (of ver. 11 wltt 2 Kings 24: 2), For a brief account of the period, see Introd. to 12 : 7-17. The narrative parts of the chapter were doubtless written by Baruch during the reign of Zedekiah, and these were enlarged and appended to the preceding parts of the Jeremiah book after the exile. 1-11. The Fidelity of the Rechabites to their Ancient Institutions. 1. See 7 : 1 and the Introd. note to this chapter. 2. The house, i. e., family, or, clan, of the Rechabites, is traced to an ancestor named Hammath in 1 Chron. 2 : 55, and it appears to be a branch of the Kenites, a tribe which was closely connected with Judah (i Sam. is : 6), and occupied territory in the south land (32 : 44) of Judah, and the adjacent wilderness (i sum. 27 ; 10 ; so : m). Some branches of the Kenites were nomads (Gen. 4 : 17-22), and it is probable that the Rechabites of earlier times lived in the north of Israel, rather than in the south (see judg. 4 : 17 ; 5 : 24), (see H. B. D., art. Kenites, Rechabites). Omit and speak unto them, with LXX. It seems that the chambers in the temple might be used for purposes not connected with the worship (ef. 36 : 10). For the temple building, see H. B. D., art. Temple. 3. Omit all before his sons, with LXX. The presenthead of the clan, and all that had come to Jerusalem with him, 4, were brought into the chamber of the sons of Hanan in the second story, beside the principal guest-room of the temple. One of the chief uses of these rooms was probably for sacrificial and festival meals (see Exod. is : 12 ; 20 : 24 ; 1 Sum. 1:8-5; 1 Kings 8 : 63), and the more prominent families, or classes of officials, appear to have had rooms assigned to them, with the right to grant the use of them to suitable friends. Maaseiah, the keeper of the door, or, Ch. XXXV.] JEREMIAH 189 5 And I set before the sons of the house of the Rechabites pots full of wine, aud cups ; aud I said unto them, Drink ye wine. 6 But they said, We will drink no wine : for Jona- dab the son of Kechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever : 7 Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be strangers. 8 Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters ; 9 Nor to build houses for us to dwell in ; neither have we vineyard, nor field, nor seed : 10 But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us. 11 But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of . the army of the Chaldeans, and for fear of the army of the Syrians : so we dwell at Jerusalem. 12 Then came the word of the Lord unto Jere miah, saying, 13 Thus saith the Lord of hosts, the God of Israel ; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words ? saith the Lord. 5 keeper of the threshold : and I set before (them) [the sous of the house of the Recha bites] jugs full of wine, and cups, and I said 6 unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons, 7 for ever : neither shall ye build house, nor sow seed, nor shall [ye plant] vineyard [nor shall it] be yours : but all your days ye shall dwell, in tents ; that ye may live many days in the land 8 wherein ye sojourn. And we have hearkened to the voice of Jehonadab the son of Rechab our father [in all that lie commanded us], to drink no wine all our days, we, our wives, 9 our sons, and our daughters ; nor to build houses for us to dwell in ; and that we should have 10 neither vineyard, nor field, nor seed: and we have dwelt in tents, and have hearkened, and done according to all that Jonadab our father 11 commanded us. But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come and let us go to Jeru salem for fear of the army of the Chaldeans, and for fear of the army of Aram ; so we settled in Jerusalem. 12 Then came the word of Jehovah unto me, saying, 13 Thus says Jehovah of hosts, the God of Israel : Go and say to the men of Judah and the inhabi tants of Jerusalem, Will ye not receive dis cipline to hearken unto my words? says Je- threshold, doubtless to protect the temple from intrusion (et. 29 : 26) , is regarded as the same man as is mentioned in 21 : 1 ; 29 : 25 ; 37 : 3 ; otherwise the names here are unknown ones. Man of God is probably in apposition with Hanan (although it may be with Igdaliah), and the most natural inference is that the latter Was a prophet (see 1 So.m. 9 : 6; 1 Kings 12 : 22), who had been held in high esteem by the nation (see H. B. D., art. Prophecy and Prophets) . 5. We may reject the sons of the house of the Rechabites, and supply them with LXX. For pots, render, jag's, for the vessel indicated by Heb. text is a high cup-like vessel, such as a pitcher, or jug. Here it is evident that it con tained wine to be poured into the cups, the ordinary drinking vessels (25 : 15 ; Gen. 40 : 11 ; 2 sam. 12 : 3). 6. The Rechabites refused to drink, on the ground that total abstinence had been laid upon them as an obligation by the leader of the clan, for so it is better to consider the term father (cf. 2 KingB 6 : 21). Jonadab, or, Jehona dab (ver. 8, Hei>. ), is introduced to us in 2 Kings 10 : 15, 16, 23, as the zealous friend of Jehu in his re forms, and it is to be presumed that he fixed the customs of this nomad clan into statutory relig ious law, although as we have seen the family goes back to earlier times. Other customs of nomad tribes were also enjoined. 7. One of the prohibitions is given in two forms in M. T., and we are to expunge shall yeplant and and not, with LXX, and render, nor shall vineyard be to you. For where ye be strangers, it is better to ren der, wherein ye sojourn ; the persons so desig nated having a permanent residence in a country not their own, and living under the protection of that land, without rights of citizenship. 8-10. The Rechabites recount their faithful observance of the requirements of their law. 8. In all that he hath charged us is found almost word for word in ver. 10, and is to be omitted here, with LXX. Obeyed is have hearkened to. 9. For neither have we vineyard, etc., render, and that we should have neither vineyard, etc. 10. But, i. e., and. Obeyed is hearkened. 11. The resort to Jerusalem was on account of the disturbances occasioned by the Chaldeans and from Aram. The latter included a number of principalities, and covered in all a large terri tory northeast of Palestine, all the way to the Babylonian border. Aram-Damascus is not specially in mind here, and the reference is of course to the Aramaic soldiers in the Babylo nian army. The remaining recruits for the king of Babylon's army (2 Kings 24 ; 2) doubtless joined the contingent from Babylon and Aram upon their arrival at the field of action. The compiler hereto adds the verses, 12-17. Judah's Impending Misfortune Because of Her Continued Unfaithful ness. 12. For unto Jeremiah, read, unto me, with LXX and the context. 13. If Jere miah is still in the temple chamber, he would have merely to call through the window into the court or pass out into the latter to deliver a message to his own people. Go and tell may mean simply proceed to tell. Instruction is discipline, as in 32 : 33. 14. The translation of 190 JEREMIAH [Ch. XXXVI. 14 The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed ; for unto this day they drink none, but obey their father's commandment : notwithstand ing I have spoken unto you, rising early and speaking ; but ye hearkened not unto me. 15 I have sent also unto you all my servants the prophets, rising up early aud sending them, saying, Return ye now every man from his evil way, aud amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers : but ye have not inclined your ear, nor hearkened uuto me. 16 Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them ; but this people hath not hearkened unto me : 17 Therefore thus saith the Lord God of hosts, the God of Israel ; Behold, I will bring upon Judah aud upon all the inhabitants of Jerusalem all the evil that I have pronounced against them : because I have spoken unto them, but they have not heard ; and I have called unto them, but they have not answered. 18 And Jeremiah said unto the house of the Re chabites, Thus saith the Lord of hosts, the God of Israel ; because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath com manded you ; 19 Therefore thus saith the Lord of hosts, the God of Israel ; Jonadab the son of Rechab shall not want a man to stand before me for ever. 14 hovah. The words of Jehonadab the son of Rechab, in which he commanded his sons not to drink wine have been performed, and uuto this day they have drunk none, for they have heard their father's commandment : but I have spoken unto you, rising early and speaking, and ye have 15 not hearkened [unto me], I have sent also unto you all my servants the prophets, rising early and sending them, saying, Return ye now every man from his evil way, and amend your doings and go nqt after other gods to serve them, and dwell in the land which I have given to you and to your fathers : but ye have not inclined 16 your ear, nor hearkened unto me. For the sons of Jehonadab the son of Rechab have performed the commandment of their father [which he commanded them], but this people have not 17 hearkened unto me ; therefore, thus says Jeho vah, the God of hosts, the God of Israel : Be hold, I will bring npon Judah and upon all the inhabitants of Jerusalem all the misfortune that I have pronounced upon them : because I have spoken unto them, but they have not heard, aud I have called to them, but they have not • answered. 18 And to the house of the Rechabites Jeremiah said: Thus says Jehovah of hosts, the God of Israel : Because ye have hearkened unto the command ment of Jehonadab your father, [and kept all his precepts], and done according to all that he 19 commanded you ; therefore, thus says Jehovah of hosts, the God of Israel : Jonadab tbe son of Rechab shall not lack a man to stand before me for ever. R. V. is an improvement on that of A. V. The words . . . are performed, i. e., the com mands have been observed. O bey is have heard. Omit unto me, with LXX. For this verse, Cf. 7 : 25, 26. 15. (See 7 : 3, 6, 7, 25, 26 ; 18 : 11.) In, or, upon, the land (read by. for 7N). 16. It is better to omit the unnecessary words, which he commanded them, with LXX. 17. (see 19 : 15; 7 : 13.) Upon is correct in both in stances, but for b^, read by (aEB •» : *2). For against, render, upon, with the Hebrew. 18, 19. The Establishment of the Rechabites as Jehovah's People. These verses have been greatly enlarged from the original promise. LXX has the same ideas clothed in a simpler and more natural form of expression, beginning with: "Therefore, thus says Jehovah," and containing no further allu sion to Jehovah. The promise is that the family of the Rechabites shall at no time lack (33 : 17) a man of God (see on 15 : 19) to represent him before men. It is significant that in LXX an inscrip tion before Ps. 71 mentions the sons of Jonadab, showing the regard in which the family con tinued to be held. For obeyed, hearkened unto is better (?X for by_). Omit and kept all his precepts, with LXX. We must not understand that either Jeremiah or his commentator here says anything about the wisdom of the Rechabite regulations, that is not his point ; but he commends the family for their steadfast obedience to duties which they had assumed, and contrasts the fickle conduct of the Israelites with it. No doubt the Rechabites had a narrow view of life, and that more social and settled customs might have brought breadth and culture ; but the life of Israel, with all the advances they had made in material things, had degenerated sadly, and when it came to real obedience to their inherited principles, the people were put to the blush by these nomads from the desert. Jeremiah commended them at a single point, without passing upon the value of their theories. Ch. 36. 1-32. Jehoiakim's Scornful Treatment of the Divine Warnings. (Events of 604, 603 B. C ; written by Baruch somewhat later ; added to book after 536. ) This part takes us back again to the time of Nebu chadrezzar's victory at Carchemish and to the following year. For the interesting facts of this chapter, as well as for those of chs. 32 to 35, 37 to 45, 26 to 29, doubtless we are indebted to Baruch, who may have written ch. 36 in the later years of Jehoiakim. Before reading this passage, the notes at the beginning of ch. 25 should be read. 1-8. The First Prophetic Roll. 1. (SM ' : i- ) LXX here reads unto me, instead of unto Jeremiah. This is incorrect, but from mis takes of this sort, Duhm supposes that in the earlier MSS abbreviations were made of words in frequent use. See, e. g., his note on ^'S, 'thh Ch. XXXVI.] JEREMIAH 191 CHAPTER XXXVI. 1 AND it came to pass in the fourth year of Je hoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the Lord, saying, 2 Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the na tions, from the day I spake unto thee, from the days of Josiah, even unto this day. 3 It may be that the house of Judah will hear all the evil which I purpose to do unto them ; that they may return every man from his evil way ; that 1 may forgive their iniquity and their sin. 4 Then Jeremiah called Baruch the son of Ne riah : and Barueli wrote from the mouth of Jere miah all the words of the Lord, which he had spoken unto him, upon a roll of a book. 5 And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the Lord: 6 Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord's house upon the fasting day : and also thou shalt read them in the ears of all Judah that come out of their cities. 1 AND it came to pass in the Partxiv. fourth year of Jehoiakim the son Jeremiah of Josiah king of Judah, that 3e^im this word came unto Jeremiah ii,; 2 from Jehovah, saying, Take thee a ' ' roll of a book, and write upon it all the words that I have spoken unto thee concerning Jeru salem, and concerning Judah, and concern ing all the nations, from the day I spoke unto thee, from the days of Josiah (king; of Ju- 3 data), even unto this day. It may be that the house of Judah will hear all the misfortune which I purpose to do to them ; that they may return every man from his evil way, and that I may forgive their iniquity and their sin. 4 And Jeremiah called Baruch the son of Neriah, and Baruch wrote from the mouth of Jeremiah all the words of Jehovah, which he had spoken 5 unto him, upon a roll of a book. And Jeremiah commanded Baruch, saying, I am restrained, I 6 cannot go into the house of Jehovah : but go thou, and read in the roll, which thou hast writ ten from my mouth, the words of Jehovah in the ears of the people in Jehovah's house upon a fast day ; and also thou shalt read them in the ears of all Judah that come out of their cities. (s : 19), which LXX read as 'D 7"IVT JDX, 'amen Ydhwi khi. The letter ' after the preposition ?S might mean me, or in Duhm's theory, it would mean Jeremiah, whose initial letter it is. 2. Jeremiah is to commit to writing in perma nent form all his deliverances during the twenty-three years (25 s) of his ministry. From the brief and vivid form manifest in the first part of Jeremiah, as well as from the nature of the case, it is safe to assume (1) that a digest of addresses is here intended, and (2) that Jeremiah had made notes of his discourses either before or after delivery. The words spoken to Jeremiah are of course largely the prophecies he has delivered with divine author ity (ef. i:i-3; 2:1, etc.). They are against, or, concerning, Israel, rather, Jerusalem, with LXX, since they are words intended to warn Judah and move her to repentance (ver. 3)) and probably did not include the consolatory mes sages of chs. 30, 31, though these, so far at least as Israel is concerned, were undoubtedly deliv ered in the earlier period of Jeremiah's minis try. Note the fact that the prophecies of chs. 1 to 17 contain, for the most part, representa tions of the wickedness of the people and pre dictions of coming misfortune. The prophecies were also against, concerning, Judah and concerning all the nations. If the last words are genuine, the reader should be guarded against supposing that the phrase refers to the full prophecies of chs. 46 to 51, or even to the announcements of ch. 25, or to any other sys tematic productions. The reference is rather to those scattered allusions, spoken incidentally of the nations as they were concerned with the history of the chosen people (2 : is, 36 ; 5 : is ; s : 16; 12 : 7, 14; 25 : 9 ; «ee on ver. 29). The roll was probably prepared of skins stitched together at the sides, or of papyrus sheets joined at the sides (see H. B. D., art. Writing). Therein, M. T. unto it, should give place to, upon it, y)y, 'dKyhd, with LXX and ver. 4, 29, 32. 3. Evil is misfortune. For the sentiments of the verse, cf. 4 : 4 ; 6 : 8, 16 ; 13 : 15, 16. 4 tells us that Jeremiah called Baruch, his friend (32 : 12, 16), a scribe, or copyist, by occupation (ver. 26), and the brother of Seraiah, later a high official at the court of Judah (si : 59), and that he be came his amanuensis for the collection of dis courses. This is a most interesting and inform ing statement, and it has important suggestions respecting the methods of biblical authors in publishing their addresses. 5. A year after ward, or thereabout (ver. 9), the MS is finally ready, though Jeremiah for some reason finds himself prevented from presenting the series of discourses in the usual place of public gather ings (26 : 2). He was shut up, or, restrained, not by incarceration as in 32 : 2, for he appears to have moved about freely, but he was pre vented by some consideration unknown to .us from entering the temple. Whether the frank ness with which he had spoken previously made his presence unwelcome there, or whether there was some ritual impurity attaching to his per son, we cannot say. At any rate he requests Baruch, 6, to be his representative, and to read the contents of the roll in the ears of the Judeau people at the time of the fast mentioned in ver. 9. This word is without the article in the Heb., and probably was an extra day of fasting due to 192 JEREMIAH [Ch. XXXVI. 7 It may be they will present their supplication before the Lord, and will return every one from his evil way : for great is the anger and the fury that the Lord hath pronounced against this people. 8 And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the Lord in the Lord's house. 9 And it came to pass in the fifth year of Jehoia kim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the Lord to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem. 10 Then read Baruch in the book the words of Jeremiah in the bouse of the Lord, in the cham ber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the Lord's house, in the ears of all the people. 11 When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the Lord, 12 Then he went down into the king's house, into the scribe's chamber : and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. 7 It may be that their supplication will fall before Jehovah, and that they will return every one from his evil way : for great is the anger and the fury that Jehovah has pronounced upon this 8 people. And Baruch (the son of Neriah] did according to all that Jeremiah [the prophet] commanded him, reading in the book the words of Jehovah in Jehovah's house. 9 And it came to pass in the fifth year of Jehoia kim the son of Josiah, king of Judah, in the ninth month, that all the people in Jerusalem, and all the people that came from the cities of Judah, proclaimed a fast before Jehovah [in 10 Jerusalem] . Then read Baruch in the book the words of Jeremiah in the house of Jehovah, in the chamber of Gemariah the son of Shaphan, the secretary, in the upper court, at the entrance of the new gate of Jehovah's bouse, in the ears 11 of all the people. And heard Micaiah the son of Gemariah, the son of Shaphan, all the words 12 of Jehovah out of the book, and he weut down to the king's house, unto the secretary's cham ber ; and, lo, all the princes sat there, Elishama the secretary, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of the exigencies of the time. Jeremiah doubtless anticipated such an appointment and made provision for the reading before the day was actually fixed. The size of the expected audience, and their probable temper of mind, were alike favorable to the prophet's design. Had it not been for this occasion, some other opportune season would have been chosen, it is likely; and it may be true, as Duhm supposes, that the words were to be read to the people be cause Jeremiah for some reason was not per mitted to continue his oral addresses. 7. The desire of the prophet is that the people will pray humbly to Jehovah and turn from their evil way. Supplication is request, or prayer, for help, made to fall by the suppliant (ss : 26; 42 : 9 ; Dn,n. 9 : is, 20) at the feet of the person of whom request is made. Here supplication is con ceived of as falling before God, in 37 : 20 be fore the king. The corresponding verb means incline, be gracious, and the figure fall is derived from the posture of the petitioner in urgent prayer (see H. B. D., art. Prayer). In 8, per haps the son of Neriah and the prophet should be omitted with LXX. The verse antici pates the account given in the following verses. 9-19. The Preliminary Readings. 9. A fast was proclaimed in November-December, 603 (see note on 28 : i). LXX has the eighth year instead of the fifth, a fact adduced by Duhm as evidence for the use, at times, by Hebrew writers, of the alphabetical symbols for numerals instead of the fully spelled words of our present texts, for on this supposition the mistake of LXX can be accounted for most readily (in this system H =5 and n=8, and these letters are often confused by readers). For a discussion of the merits of the general question, see H. B. D., art. Number. The fast was proclaimed by all the people (et. 34:8), as is recognized by R. V. Unto Jerusalem, rather, in Jerusalem, is to be omitted, with LXX, as a repetition from the preceding line. Indeed, after the first Jerusalem, LXX has only the words house of Judah, and it may be that the fuller form is borrowed from ver. 6, since it is improbable that the fast was first proclaimed upon the arrival of the country people in the capital. 10. Baruch read from the temple chamber (35:4) of Gemariah the son of Shaphan, who was secretary, or prominent minuter in Josiah's time (2 Kings 22 : s), and whose son Ahikam had already proved friendly to Jeremiah (26 : 24), to the people gathered in the outer court. Gemariah 's chamber was in the higher (upper) court, at the entrance of the new, i. c, the north, gate, of the temple. For the explanation of these localities, see 20 : 2 ; 26 : 10. The word 12'D, s6pher, scribe, is ap plied just as widely as our word secretary, so that it may designate the simple office of Baruch (ver. 26) as well as that of the distinguished min ister Shaphan (here), or Elishama (ver. 12), while it is used also of military leaders, as in 52 : 25 (of. Jnag. 6 : 14 ; Jer. 51 : 27). 11. Gemarfah'S son Micaiah, perhaps by direction of his father, since the latter was occupied, was present and, 12, went down (contrast went up in 26 : 10) to the palace into (Heb. by should be changed to^N) the scribe's chamber (a royal secre tory is meant by scribe), where his father and the other chief ministers were seated, of whom, besides Gemariah, we have met Elnathan before (26 : 22). Here, 13, Micaiah told his story, and Ch. XXXVI.] JEREMIAH 193 13 Then Michaiah declared unto them all the words that he had heard, when Baruch read the hook in the ears of the people. 14 Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. 15 And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. 16 Now it came to pass, when they had heard all the words, they were afraid both one aud other, and said unto Baruch, We will surely tell the king of all these words. 17 And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth ? 18 Then Baruch answered them, He pronounced all these words uuto me with bis mouth, and I Wrote them with ink in the book. 19 Then said the princes uuto Baruch, Go, hide thee, thou and Jeremiah; and let no man kuuw where ye be. 20 And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. 21 So the king sent Jehudi to fetch the roll ; and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king. 22 Now the king sat in the winter house in the 13 Hananiah, and all the princes. Then Micaiah declared to them all the words that he had heard, when Baruch read the book in the ears of the 14 people. Thereupon all the princes sent Jehudi the son of Nethaniah, the sou of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thy hand the roll wherein thou hast read in the ears of the people, aud come down. So Baruch the son of Neriah took the roll in his hand, 15 and went unto them. And they said unto him, sit down now, and read it in our ears. So Baruch 16 read it in their ears. And it came to pass, when they had beard all the words, they looked upon one another in terror, and said [unto Barueh] , We must surely tell the king of all these words. 17 And they asked Baruch, saying, Tell us now, how didst thou write all these words [at his 18 mouth] ? Then Baruch answered them, Jere miah pronounced all these words unto me with bis mouth, and I wrote them upon the book with 19 my hand. Then said the princes unto Barueh, Go, hide thee, thou and Jeremiah, aud let no man know where ye are. 20 And they went in unto the king to his cham ber s> but they had laid up the roll in the cham ber of Elishama the secretary, and they told all 21 the(se) words in the ears of the king. And the king sent Jehudi to bring the roll : and he took it out of the chamber of Elishama the secretary. And Jehudi read it in the ears of the king, and in the ears of all the princes who stood beside 22 the king. Now the kiug sat in the winter bouse from here, 14, the assembled officials sent » messenger to summon Baruch to their presence with the roll. The name of this messenger is Jew and that of his great-grandfather is Ethio pian, and the names were given undoubtedly for some special reason connected with these two peoples, but for what we cannot divine. For and come (Heb., }J1, wdlekh), read, and come down ("PI, wdredh), with the whole con text. Upon Baruch's arrival, 15, he proceeded to read the roll again, producing, 16, general trembling among the ministers. They were afraid both one and another, lit., they trembled each unto his fellow, they were ter rified as they looked upon one another, they looked upon one another in terror, and they said (omit unto Baruch with LXX) we will surely, must surely, tell the king. It is evident that these words were new to them, that the country appeared to them in danger such as the prophet described, and that patriotism drove them to the king. For these reasons we must infer that Jeremiah had not heretofore spoken much in public, and that he was not a well-known man at court, though it is evident from his relations with Barueh and Gemariah and the sons of Hanan (ss : 4) that he had good friends among the highest classes. The high officials wished, 17, the last detail concerning the composition of this novel and disconcerting roll. Omit at his mouth, with LXX, for it anticipates the answer in the question. 18. LXX has retained an original Jeremiah as sub ject of pronounced, and surely it should be restored to the text. For with ink read, with my hand, substituting 'TS b'yddhi, for VIS. b&dd'yd. The officials could see what writing fluid had been used, and Baruch wishes to make a contrast between Jeremiah's part and his own in the production. Moreover, the book might have been written conceivably by an assistant of Baruch. The full statement leaves no room for doubt that the work was dictated by the prophet and entered upon the MS by Baruch. 19 shows that the heads of the nation appre hended grave danger to Jeremiah and Baruch from the well-known impetuosity of Jehoiakim's disposition, and that they were anxious to shield these good men from the wrath of the crown (of. 26:20-23), 20-26. The Reading Before the King and Jehoiakim's Destruction of the Roll. 20 shows that the leaders appreciated the gravity of the situation for the State, and the importance of communicating at once with the king. They therefore sought him in his chamber. We should .reject rnsn, hdserd, into the court, of M. T., for the king was in his winter quarters near the fire (ver. 22), and substitute ITI'inn, hdhddhrd, to the chamber, with Rothstein, Giesebrecht, Duhm (see 1 Kings 1 : 15). For the words, read, these words, with LXX. 21. Jehudi may have been a scribe of the king. While he was reading, 22, the king himself 1 See 1 Kings 1 : 15. N 194 JEREMIAH [Ch. XXXVI. ninth month : and there was a fire on the hearth burning before him. 23 And it came to pass, that when Jehudi had read three or four leaves, he cut it with the pen knife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth. 24 Yet they were not afraid, nor rent their gar ments, neither the king, nor any of his servants that heard all these words. 25 Nevertheless Elnathan and Delaiah and Gem ariah had made intercession to the king that he would not bum the roll ; but he would not hear them. 26 But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the Lokd bid them. 27 Then the word of the Lord came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jere miah, saying, 28 Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. 29 And thou shalt say to Jehoiakim king of Judah, Thus saith the Lokd ; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? [in the ninth month] : and the lire of the brazier 23 was burning before him. And it came to pass, when Jehudi had read three or four columns, that (the king) cut it with the penknife, and cast it into the fire that was upon the brazier, until all the roll (had been thrown) into the 24 fire that was upon the brazier. And they were not afraid, nor rent their garments, neither the king, nor [any of] his servants that heard all 25 these words. Moreover Elnathan and Delaiah and Gemariah had entreated the king that he would not burn the roll, but he did not hearken 26 unto them. And the king commanded Jerah meel the king's son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Barueh the scribe aud Jeremiah the prophet, but Jehovah hid them. 27 Then the word of Jehovah came unto Jere miah, after that the king had burned the roll, all the words which Baruch wrote at the mouth of Jeremiah, saying, 28 Take thee again another roll, and write [upon it] all the [former] words that were upon the [hrst] roll, which Jehoiakim the king [of Judah] 29 burned. And concerning Jehoiakim king of Judah thou shalt say, Thus says Jehovah : Thou hast burned this roll, saying, Why hast thou written upon it, saying. The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? was seated in the winter house, since it was late in the year (ver. 9). The cold, or rainy, season lasted from November to March (ef. Gen, 8 : 22; Deut. n . 14). In the ninth month (omitted by LXX) is here superfluous, and dis turbs the relation of this verse to the preceding. For there was a fire on the hearth burning, read, the fire of the brazier was burning, with Duhm, upon a hint from LXX, which has the word, fire, though it is the second word of the compound, as in Zech. 12 : 6 (like a pan of fire). 23. The representation seems to be that the young autocrat listened to the unwelcome sounds as long as his impatience would permit, and then seized the secretary's knife, made a slit through the roll, and destroyed the hated words ; every little while the royal listener re peated his action, till the whole book had been destroyed. Three or four (Heb., three and four, but correctly translated, see Job 5 : 19 ; Micah 5 : 5 [Heb. 4]) leaves of a roll are, lit., so many doors, i. e., door-shaped pieces of writ ing, columns. The king of course worked the destruction, not his secretary. For hearth, render, brazier. On is correct, but by. is to be entered in Heb. text, according to the second expression on the hearth, brazier. The Heb. has vS in the first instance, as well as just be fore into, and by. in two cases in the final clause ; and it is evident that the second of the four prepositions, ?K, and the third, by_, read so because they have been exchanged carelessly for one another. Translate the final words un til all the roll (had been thrown ) into the fire that was upon the brazier; see Gen. 47 : 18 for this pregnant meaning of DDfl, tamdm. The his torian, 24, records his amazement at this strange treatment of the divine word (contrast the con duct of his father on a similar occasion, 2 Kings 22 : 11). Erase aay of, with LXX, and with the statement in 25 that three of the king's prominent servants pleaded with their lord in vain not to treat the writing in this scornful way. Nevertheless is a translation of and also, and is followed by the assertion of a fact, cited as an aggravation of the king's shameless behavior, he did not hearken unto his choicest advisers. 26. But, i. e., and, the king sent three officers, one of his own sons being chief, to take the scribe and the author into custody. They were hidden, however, by Jehovah whose instruments they were. 27-32. The Condemnation by Jehovah and the Preparation of a Second Roll. Insert all in place of and before the words, with LXX. Provision is made, 28, for a second roll. It is perhaps better to expunge in it, former, first, of Judah, with LXX. 29-31 present the prophetic message to, rather, concerning, Jehoiakim, given in the second person and then in the third. The story of Baruch is here developed by a subsequent prophetic writer. 29 assigns to Jehoiakim the interpretation of the first roll that is most naturally suggested in the year following the victory of Nebuchadrezzar over the Egyptians, though this is a new application of at least most of the language of it. It is quite likely Ch. XXXVII.] JEREMIAH 195 30 Therefore thus 'saith the Lord of Jehoiakim king of Judahj he shall have none to sit upon the throne of David : and his dead body shall be cast out in the day to the heat, and in the night to the frost. 31 And I will punish him and his seed aud his servants for their iniquity ; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them ; but they hearkened not. 32 Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah ; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire : and there were added besides unto them many like words. SO Therefore, thus says Jehovah concerning Jehoia kim king of Judah, He shall have none to sit upon the throne of David : and his dead bodv shall be cast out in the day to the heat, and iii 31 the night to the frost. And I will punish him, and his seed, and his servants, for their iniquity ; and I will bring upon them, and upon toe in habitants of Jerusalem, and upon the men of Judah, all the misfortuue that I have spoken concerning:' them, and they hearkened not. 32 And Jeremiah took another roll, and gave it unto Baruch the scribe, the son of Neriah, and he wrote upon it from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire : and there were added besides to them many like words. CHAPTER XXXVII. 1 AND king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah. 2 But neither he, nor his servants, nor the people of the land, did hearken unto the words of the Lobd, which he spake by the prophet Jeremiah. 1 AND Zedekiah the son of Josiah reigned [as king] , instead of Coniah the son of Jehoiakim, whom Nebu chadrezzar king of Babylon made 2 king in the land of Judah ; but neither did he, nor his servants, nor the people of the land, hearken unto the words of Jehovah, which he spoke by Jeremiah the prophet. Port XV. The Lest Days of Jerusalem and the Deportation. Si. The Imprisonment of Jeremiah, 587 B. c. that to Jeremiah himself this interpretation was acceptable, since at this time and afterward he re garded Nebuchadrezzar as the chosen instrument of Jehovah for the punishment of Judah, and the primacy among the nations (29 : 5-7 ; 38 : 17- 23). Later on this interpretation became gen eral (25 : 9). For the phrases of this verse see 7 : 20 ; 21 : 6 ; 32 : 3. 30 is the product of a writer who regards the short and troublous reign of Jehoiakim's son Jehoiachin as no true suc cession. While this is true enough, it is doubt ful if one so careful about exact details as Baruch would have expressed himself in these words. The source of the verse is manifest in 22 : 18, 19. 31. (See 25 : 12 ; 35 : 17.) Upon, the third instance, is correct, though b$ is written (incorrectly) in the Heb. for by.. The same is true of against, which here stands for b$, though by. is the correct preposition. 32. Baruch here informs us of the composition of a second roll, consisting of the contents of the first one and added passages. The present writer has the feeling that the author, in refer ring to additions, has in mind, not simply those made in 603, when the second edition of the roll of Jeremiah, including the bulk of chs. 1-17 (see Introd., VI.), was compiled from Jeremiah's notes, but the supplementary matter, which from time to time was added by Baruch after this date. Whether this is true or not, the verse contains valuable historical statements of the literary activity of Jeremiah and Baruch, and the chap ter, as a whole, is the most important contribu tion to our knowledge of the method of com position and the gradual enlargement of what in time came to be a biblical book. It is worth while for the reader to estimate these state ments of the historian, with the view to decid ing for himself the way in which the highest religious messages we have, have been recorded for our learning. 37 : 1 to 39 : 18. The Siege and Capture ov Jerusalem and the Deportation of its Inhabitants ; the Close Confinement oe Jeremiah. (Added to book after 536 b. c. ) 37 : 1-21. Jeremiah's Prediction of the Fall of Jerusalem and His Conse quent Imprisonment by the Princes. (Events of 587 B. c, written by Baruch soon after 586.) We have here a combination of two accounts, for ver. 4, 5 appear to have been occa sioned by the narrative beginning at ver. 12, and the compiler has occasioned the separation. Ver. 1, 2, repeating as they do information already given, show that this chapter was com posed previously to, or independently of, 21 : l-1 10; chs. 27-29; 32,33; 34, and confirm a judg ment expressed earlier that different parts of the history were successively chosen and added to, our book. It may be that chs. 32, 33 belong logi cally after chs. 37, 38, and they may have had a place there in the source of our present Jere miah (see Introd. to chs. 21, 27, 32, 34). 1, 2. The Neglect of Jehovah's Word in Zedekiah's Reign. 1. Omit king with LXX. Coniah is Jehoiachin (22 : 24 ; cf. 2 Kings 24 : n). 2. By the prophet is, lit., by the hand of the prophet, the prophet being con ceived of as carrying his message (Exod. 4 : is). 196 JEREMIAH [Ch. XXXVII. 3 And Zedekiah the king sent Jehucal the son of Shelemiah aud Zephaniah the son of Maaseiah the priest to the propnet Jeremiah, saying, Pray now unto the Lord our God for us. 4 Now Jeremiah came in and went out among the people : for they had not put him into prison. 5 Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem. 6 Then came the word of the Lord unto the prophet Jeremiah, saying, 7 Thus saith the Lord, the God of Israel ; Thus shall ye say to the king of Judah, that sent you unto me to inquire of me ; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. 8 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fare. 9 Thus saith the Lord: Deceive not yourselves, saying, the Chaldeans shall surely depart from us : for they shall not depart. 10 For though ye had smitten the whole army of the Chaldeans that fight against you, and there re mained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire. 11 And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army, 3 And the king Zedekiah se"nt Jehucal the sou of Shelemiah, and Zephaniah the son of Maaseiah the priest, unto Jeremiah [the prophet] , saying, 4 Pray now unto Jehovah our God for us. Now Jeremiah came in and went out among the people, for they had not put him into prison. 5 And Pharaoh's army had come forth out of Egypt, and the Chaldeans that besieged Jeru salem had heard tidings of them and had relin- 6 quished the siege of Jerusalem. Then came the word of Jehovah unto Jeremiah [the prophet], saying, 7 Thus says Jehovah, the God of Israel : Thus Shalt tliou say unto the king of Judah, who sent [you] unto tbee to inquire of me : Behold, Pharaoh's army, which came forth to help you, 8 shall return to the [ir] land of Egypt. And the Chaldeans shall come again, and fight against this city, and they shall take it, and burn it with 9 fire. Thus says Jehovah : Deceive not your selves, saying, The Chaldeans shall surely de- 10 part from us: for they shall not depart. For if had been smitten1 the whole army of the Chal deans that fight against you, and there remained but wounded men among them each in his tent, then would (these) arise and burn this city with fire. 11 And it came to pass that when the army of the Chaldeans had relinquished the siege of Jeru- 3-10. The Interrupted Siege of Jeru salem and Jeremiah's Prediction of Nebuchadrezzar's Return. 3. Opinions will always differ as to whether we have here another version of the visit recounted in 21 : 1-10, or the description of an earlier occurrence. The messengers this time are Jehucal, afterward at least an enemy (s8:i-4), and Zephaniah, a, friend (29 : 25-29). It is evident that the king believed in Jeremiah and in his intercessory power (ef- 38 : 14-28). Omit the prophet, with LXX. 4. The Heb. opens with a circumstan tial or subordinate clause, accounting originally for the fact that he could go outside the city wall (ver. 12), and in the present context assert ing his freedom from restraint, in contrast with 32 : 2. Prison is here used correctly as the translation of X'?3 JT3, bUh k"K, which here stands for K^.| tVi, bSth keW (ver. 15). The ex pression means house of restraint, or, confine ment. 5. Then, rather, and, Pharaoh's army was come forth, better, had come forth. The verbs of the verse are to be rendered as pluperfects and the word when is not needed. The actions are past with reference to the story of ver. 12-15, and (after the compilation of this section) with respect to ver. 3, 6-10. They departed from Jerusalem is, lit., they had taken themselves up from upon Jerusalem, i. e., " they had relinquished the siege of Jerusalem." Pharaoh is Pharaoh Hophra («* = so). On this verse, see Introd. to ch. 34. 6. Omit the prophet, with LXX. 7. Since the word came to Jeremiah, ye say should be thou say, and unto me should be unto thee, you being omitted from Heb. text, all with LXX. With the same authority, to Egypt into their own land, should be read, to the land of Egypt, omitting a 1. The word inquire indicates that request for Jeremiah's prayer (ver. s) was regarded as the equivalent to a call for a word, or oracle, from Jehovah. 10. This verse contains the singular supposition that the Judean army had been engaged with the Chaldeans (enter the article) or that a battle was imminent ; whereas the real point is the Egyptian campaign and whether the Chaldeans would be able to return to the siege of Jerusalem or must suffer check from the allies of the Jews (ef. ver. 5, 9). Hence Duhm reads Dll 371, hukkughdm, for DfV 27), hikkithSm, and we should translate, For if had been smitten also the whole army of the Clml- deans (use the article with ver. 9), etc. Every man in his tent is more naturally taken with the clause preceding. Yet should they rise up (read, then would these [with LXX] arise). The statement of the verse is somewhat hyper bolical, but is intended to convey the impression that Jerusalem cannot possibly escape destruc tion, because the Chaldean force is the instrument of Jehovah for the chastisement of his people. 11-16. The Arrest and Close Confine ment of Jeremiah on the Charge of Desertion. 11 contains the compiler's tran sition from ver. 5 to ver. 12, made necessary by the introduction of an oracle. The introductory phrase, flYI], w'hdya, is unusual for TV!, wdy'hi. For was broken up from Jeru- 1 Third person demanded by context. Ch. XXXVII.] JEREMIAH 197 12 Then Jeremiah went forth out of Jerusalem to to into the land of Benjamin, to separate himself hence in the midst of the people. 13 And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah ; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. 14 Then said Jeremiah, It is false ; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes. 15 Wherefore the princes were wroth with Jere miah, and smote him, and put him in prison in the house of Jonathan the scribe ; for they had made that the prison. 16 When Jeremiah was entered into the dungeon, aud into the cabins, and Jeremiah had remained there many days ; 17 Then Zedekiah the king sent, and took him out ; and the king asked him secretly in his house, and said, Is there any word from the Lord! And Jeremiah said, There is : for, said he, thou shalt be delivered into the hand of the king of Babylon. 18 Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison ? 19 Where are now your prophets which prophesied 12 salem for fear of Pharaoh's army, then Jeremiah went forth from Jerusalem to go into the land of Benjamin, to receive his portion there, in the 13 midst of the people. And when he was in the gate of Benjamin, a sentinel was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah ; and he laid hold on Jeremiah [the 14 prophet], saying, Thou fallest awav unto the Chaldeans. Then said Jeremiah, It"is false; I fall not away unto the Chaldeans. But Irijah hearkened not unto [.him and laid hold on] Jeremiah, but had him go unto the princes. 15 And the princes were wroth with Jeremiah, and smote him, and sent him [to the house of bonds] , to the house of Jonathan the scribe ; for they 16 had made that the prison. And so Jeremiah came unto the well-house, and unto the vaults, and [Jeremiah] remained there many days. 17 And [the king] Zedekiah sent, aud brought him, and the king asked him secretly [in his house], and said, Is there any word from Jeho vah? Aud Jeremiah said, There is. [He said also,] Thou shalt be delivered into the hand of 18 the king of Babylon. And Jeremiah said unto the king [Zedekiah] , Wherein have I sinned respect ing thee, or respecting thy servants, or respecting this people, that ye have put me in prison? 19 Where now are your prophets who prophesied salem, translate, had relinquished the siege of Jerusalem, as in ver. 5. For Pharaoh, see 25 : 19. 12. Jeremiah was bound evidently for Anathoth to separate himself, rather, to receive a portion, or, his portion. The verb means distribute, divide, or take a division, or portion, belonging to one. It should be read here as Qjdl, not Blph'il (ef- Prov. 29 : 24). The property of a town is conceived of as divided among the residents of it. 13. Jeremiah had come as far as the north gate of the city, not of the temple (2»:2), when a captain of the ward — lit., a master of oversight, a sentinel at the gate— laid hold of him (omit the prophet with LXX), and accused him of intention to desert (see 21 : 9). It is possible that this was not an uncommon offense at this time (see ss : 19 ; cf. isa. 36 : 14-17). The names of Irijah's immediate ancestors are familiar, but this family cannot be identified with that of any other persons named in Scripture. 14. Jeremiah indignantly denies the accusation, but without obtaining credence for his words, and he is brought, doubtless through the agency of an officer of the day, before the princes for trial. To the Chal deans here has by. in the Heb., but b$ should be read. The position of the subject, Irijah, after a second verb is one good reason for sup posing that him : so (Irijah) took should be omitted, that the verb came in by scribal error from ver. 13, and that we should render, but Irijah hearkened not unto Jeremiah, but had him go unto the princes. Doubtless there was some sort of hearing, but at any rate, 15, the princes, contrary to their treatment of the prophet in Jehoiakim's time (26 : 24; so : 10) ( were incensed, smote him, doubtless with their own hands (°f. Ken. 13 : 25), and put him in con finement in the house of one of their company. In prison, lit., in the house of bonds, should be omitted with the words which follow, and with LXX. With this Vrs. read, and sent him to for and put him in. 16 should be gin with N'3'l, wdyydbhff (LXX), and so came, instead of N3 "'^, ki bhd'. Into the dun geon should be unto the well-house, and into the cabins should be unto the vaults, the sub terranean, arched spaces of a cistern, containing the water. There he had remained, rather, remained, many days. Omit Jeremiah with LXX. 17-21. The Fall of Zedekiah Pre dicted: Jeremiah's Place of Confine ment Changed to the Palace. 17. Then is misleading, since we must suppose that an appreciable period of time has elapsed. Render, and. Omit the king (first case) and in his honse, and for, said he, all with LXX. The verse probably represents correctly the calmness and moderation with which Jeremiah was in the habit of presenting his unwelcome announcements to King Zedekiah. This an swer may be subsequent to that given in 34 : 3, and it is not unlikely that Zedekiah looked more than once for a change of front on the part of the prophet. The latter asks, 18, what, or, wherein, he has sinned respecting the king, his servants, or the people. Forking Zedekiah read the king, with LXX. 19. The king is reminded of the mistaken utterances of the prophets of peace (6 •• *¦• 28 : 3). The first word should be n;K\ W'dyye, and where, where now, 198 JEREMIAH [Ch. XXXVIII. unto you, saying, The king of Babylon shall not come against you, nor against this land ? 20 Therefore hear now, I pray thee, 0 my lord the king: let my supplication, I pray thee, be ac cepted before thee ; that thou cause me not to re turn to the house of Jonathan the scribe, lest 1 die there. 21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread outof the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison. CHAPTER 1 THEN Shephatiah the son of Mattan, and Ged- aliah the son of Pashur, and Jucal the son of Shele miah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying, 2 Thus saith the Lord, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence : but he that goeth forth to the Chal deans shall live ; for he shall have his life for a prey, and shall live. 3 Thus saith the Lord, this city shall surely be given into the hand of the king of Babylon's army, which shall take it. 4 Therefore the princes said unto the king, We beseech thee, let this man be put to death : for thus he weakeneth the hands of the men of war that re main in this city, and the hands of all the people, in speaking such words unto them : for this man seeketh not the welfare of this people, but the hurt. 5 Then Zedekiah the king said, Behold, he is in to you saying, The king of Babylon shall not 20 come unto you, nor unto this land ? And now hear, I pray thee, O my lord the king : let my supplication, I pray thee, fall before thee ; that thou cause me not to return to the house of 21 Jonathan the scribe, lest I die there. And the king [Zedekiah] commanded, and they com mitted Jeremiah into the court of the guard, and they gave him daily a loaf of bread out of the bakers' street, until all the bread in the city was gone. And Jeremiah remained in the court of the guard. XXXVIII. 1 AND Shephatiah the son of Mat- §2. tan, and Gedaliah the son of Jeremiah Pashhur, and Jucal the son of zedekiah Shelemiah, and Pashhur the son seenc' of Malchiah, heard the words that 2 Jeremiah spoke uuto all the people, saying, Thus says Jehovah, He that abides in this city shall die by the sword, by the famine, and by the pestilence : but he that goes forth to the Chal deans shall live, and his life shall be to him for 3 a prey, [and he shall live] -1 Thus says Jehovah, This city shall surely be given into the hand of the army of the king of Babylon, and he shall 4 take it. Then the princes said unto the king, Let this man, we pray thee, be put to death; forasmuch as he weakens the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them : for this man seeks not the welfare of this 5 people, but the hurt. And the king [Zedekiah] with Qert. For against (twice) read unto (by. for by), with LXX. 20. Jeremiah be seeches the king that he may be relieved, not indeed from confinement, but from the un- healthful dungeon where he is, and sure of his own innocence and of the good will of Zede kiah, he asks that his supplication may be accepted, ox, fall, before him (36 : 7). Duhm contrasts the manly, unflinching, and composed prophet with the weak, restless, and disturbed monarch; the first the victim of privation^and abuse, but strong in the consciousness of honor ; the second the creature of his patricians, and secretly consulting with their prisoner, in the hope of some word favorable to himself, and he concludes that the latter was far more under bondage than the prisoner who stood before him. 21. Yet the king (omit Zedekiah with LXX) did venture to make Jeremiah's situation more endurable. R. V. has the better translation, but then at the beginning and thus near the end should be translated and. Jeremiah's new place of confinement has been already described (»2 2). And that they should give, in Hebrew, is and giving, the infinitive being used for the finite verb as often. Render, and they gave. A loaf of bread was barely enough to sustain nature, for it was round, not large, and quite thin. Abigail had two hundred of similar size, probably, with her JWith five sheep and two skins of wine, which she presented to David (1 sen.. 25 : is). Cf. H. B. D., art. , Bread. The bakers appear to have lived by themselves. Ch. 38. l-28a. The Timely Succor of Jeremiah by an Ethiopian Slave ; Zede- kiah's Secret Interview with the Prophet. (Events of 586 B. c, written by Baruch soon afterward.) 1-6. Jeremiah Placed in a Miry Cis tern. In this paragraph, comments will fol low R. V. 1. (See 20 : 1 ; 21 : 1 ; 37 : 3.) Juc.1l has lost an n by syncope, cf. Jehoram and Joram. Jeremiah was at liberty to speak to the people in the guard-house (ver. 4 ; 32 : 12), and to receive visitors (32 : s). 2 is a copy of 21 : 9. Omit with that verse and shall live. 3. (Bee si: 10.) Doubtless this was the burden of Jeremiah's messages at this epoch. 4. The princes observe the effect of Jeremiah's words upon the soldiers and the populace, and declare that he weak eneth (here K£np, m*rdppe, is written incor rectly for riS^D, m'rdppe) their hands and should be put to death. And the king, 5, de livers him over to them. The reader will ob serve that the princes had not the power of life and death, and while the weak and vacillating Zedekiah had not the courage to withstand his nobility, and perhaps needed to strengthen his 21:9. Ch. XXXVIII. ] JEREMIAH 199 your hand : for the king is not he that can do any thing against you. 6 Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison : and they let down Jeremiah with cords. And in the dungeon there was no water, but mire : so Jeremiah sunk in the mire. 7 Now when Ebed-melech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon ; the king then sitting in the gate of Benjamin ; 8 Ebed-melech went forth out of the king's house, and spake to the king, saying, 9 My lord the king, these men have done evil in all that tbey have done to Jeremiah the prophet, whom they have cast into the dungeon ; and he is like to die for hunger in the place where he is : for there is no more bread in the city. 10 Then the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die. 11 So Ebed-melech took the men with him, and said, Behold, he is in your hand: for the king was not one that could do anything with them. 6 Then took they Jeremiah and cast him into the cistern of Malchiah the king's son, that was in the court of the guard : aud they let (him) [Jeremiah] down with cords. And in the cistern there was no water, but mire : and he [Jeremiah] sank in the mire. 7 Now Ebed-melech the Ethiopian, a eunuch, who was in the king's house, beard that they had put Jeremiah into the cistern ; and since the king was then sitting in the gate of Benjamin, 8 Ebed-melech went forth out of the king's house, 9 and spoke unto the king, saying, My lord the king, these men have done evil in [all] that which they have done to Jeremiah the prophet, whom they have cast into the cistern, in order to put him to death with hunger in the _place where he is, because there is no more bread in the 10 city. Then the king commanded Ebed-melech [the Ethiopian], saying, Take from hence three1 men with thee, and take [Jeremiah the prophet] (him) up out of the cistern before he 11 die. So Ebed-melech took the men [with him] , reputation as a loyal member of the war party, this disposition of the case at least put off the evil day when a decision might have to be made, and afforded time for the anger of the princes to subside. This very craft of the king testifies to his desire to favor Jeremiah. The explanation in this verse is probably not that of the king, but of the writer, who wishes to account for this strange treatment of the prophet by a friendly monarch. For the king is, was, not he, not one, that can, could, do any thing against, with, you (read them with LXX). The last word in M. T. is DDl/IK, 'Uh'khim, for Hebrew DDflS, ittekhSm, instead of which LXX read DflN 'ittdm. Omit the proper name with LXX. The princes, not having the power to execute Jeremiah directly, 6, devised a diabolical plan to kill him by inches and they cast him into another dungeon, cistern (»? : 16), this time connected with the palace (32 : 2)) and at the service of the king's son, who seems to have been the commander of the royal guards. He was let down with cords into the slimy depths. The article with cistern must be omitted before the proper name. For Jeremiah (second case) him is to be substituted and Jeremiah (third) is to be omitted, both with LXX. 7- 13a. Jeremiah Released by Ebed- melech. 7,8. A. V. and R. V. are essentially correct, though the author's translation should be consulted. The last clause of ver. 7 explains the action of ver. 8. For Ethiopian, see 13 : 23, and for gate of Benjamin, 37 : 13. Out of the king's house is not found in LXX, and is not needed for a clear understanding of the situation. The Ethiopian servant of the palace is acquainted with the mind of the king and expects to secure his interference. 9 has iWith given difficulty to commentators, partly no doubt on account of the efforts of the compiler to make the situation clear. LXX is briefer, and in some respects perhaps represents an earlier original than M. T. If we take a hint from the Vrs., and read iin,p,l, w'ydmithu, for fln'l, wdyydmMh (and he is like to die), making it a clause of purpose, we can secure a tolerable sense by translating, whom they have cast into the cistern, in order to put him to death with hungerin the place where he is (2Sam.2 : 23), because, etc. The consequences of the cruel act are described as they appear to residents of the palace. In the general distribution of short rations, prisoners there had had a share (37 : 21), but in the more straitened circumstances of the siege, it is likely that one hidden away in a cistern will not be looked up when provisions are doled out, and that he will die of hunger. All at the beginning it is better to omit with LXX. The king at once, 10, orders the re lease of the prophet. Ebed-melech (omit the Ethiopian with LXX) is to take men from hence, i. e., from the guards at the gate, and to go to his relief. Thirty men should be three men, the ending of the numeral having been wrongly conformed to that of the noun. The latter is in the plural and calls therefore for a number below twenty, and in case of this noun below eleven. The expression with thee, lit., in thy hand, is worth noting. For Jeremiah the prophet, read him, with LXX. Dungeon should be cistern throughout this passage. 11. .11^3, b'Wyi, or Xi^>2, bHSt, ver. 12, means old rags, fromilbs, bald, fail, wear out. The words in construction with this are from roots meaning, the one drag, and the other rub in pieces, and the three (four) words combined mean old rags context. 200 JEREMIAH [Ch. XXXVIII. went into the house of the king under the treasury, aud took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah. 12 And Ebed-melech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine armholes under the cords. Aud Jeremiah did so. 13 So they drew up Jeremiah with cords, and took him up out of the dungeon : and Jeremiah remained in the court of the prison. 14 Then Zedekiah the king sent, and took Jere miah the prophet unto him into the third entry that is in the house of the Lord: and the king said unto Jeremiah, I will ask thee a thing ; hide nothing from me. 15 Then Jeremiah said unto Zedekiah, if I de clare it unto thee, wilt thou not surely put me to death ? and if I give thee counsel, wilt thou not hearken unto me ? 16 So Zedekiah the king sware secretly unto Jer emiah, saying, As the Lord liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. 17 Then said Jeremiah unto Zedekiah, Thus saith the Lord, the God of hosts, the God of Israel ; If thou wilt assuredly go forth unto the king of Bab ylon's princes, then thy soul shalt live, and this city shall not be burned with fire ; and thou shalt live, and thine house : 18 But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand. 19 And Zedekiah the king said unto Jeremiah, I and went to the house of the king unto the place underneath the store room, and took thence old rags from draggled and tattered garments, and let them down by cords into the cistern unto 12 Jeremiah. And [Ebed-meleeh the Ethiopian] said [unto Jeremiah], Put now the old rags from draggled and tattered garments under thine armpits, under the cords. And Jeremiah did so. 13 Then they drew him with the cords, and took him up out of the cistern. And Jeremiah remained in the court of the 14 guard. And the king [Zedekiah] sent, and took (him) [Jeremiah the prophet] unto him unto the entrance of the body guards that is in the house of Jehovah : and the king said unto him, I will ask thee a thing ; hide nothing from me. 15 Then Jeremiah said unto Zedekiah, If I declare it to thee, wilt thou not surely put me to death? and if I give thee counsel, thou wilt not hearken 16 unto me. Then the king [Zedekiah] swore [secretly] unto Jeremiah, saying, As Jehovah lives, who has procured for us this life, I will not put thee to death, neither will I give the: into the hand of these men [that seek thy life]. 17 Then said Jeremiah unto Zedekiah, Thus says Jehovah, [the God of hosts, the God of Israel] : If thou wilt indeed go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire ; and thou 18 shalt live, and thy house : but if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and 19 thou shalt not escape out of their hand. And the king [Zedekiah] said unto Jeremiah, I am from draggled and tattered garments. Ebed- melech obtained this soft material underneath the treasury, or, storeroom (io : is), of the palace, and let it down carefully to the gloomy place where the prophet was. Omit with him with LXX. 12. M. T. has a text much longer than LXX, which dpes not go into the detail as to the arrangement of the cords. Omit all the proper names with LXX. Thine armholes, or, armpits, is perhaps correct (et. Ezek. 13 : is, 20 j. The expression means, lit., joints of thy hands. 13. Then they drew Jeremiah (read him with LXX) with the cords, etc. The last clause might conclude this paragraph, or open the next. The latter is the arrangement of the author, since the proper name is used (in LXX also), which would not be needed, if ver. 13b were in close connection with 13a. 13b-28a. The Prophet's Secret Ad vice to Surrender. Jeremiah is in the court of the guard again (32:2), whence, 14, the king sent and took him ( LXX ) . Omit Zed ekiah and Jeremiah the prophet, and for unto Jeremiah read, unto him, also with LXX. Into the third entry is an incorrect reading of unto the entrance of the bodyguards, Or, knights (»ee Barney on 2 Kings, oh. 6). The let ter D was accidentally omitted, as in 2 Sam. 23 : 8, and the word is a well-known one (Rxod. 14 : 7 : 1 Kings 9 : 22 ; 2 Kings 7:2; 10 : 25 ; 1 Ohron. 11 : 11 | 12 : is), though its connection with the word three is not clear. This entrance evidently lay between the royal grounds and the temple court, and the king chose an hour when the pair would be unobserved. It will be noted that Zedekiah was in constant distraction be tween hope and fear. 15. Jeremiah does not fear a direct sentence of death, but knows that he is in danger, because his message will be most unwelcome, and the poor king has not the courage to oppose his leading advisers (ver. 5), into whose hands he is likely to fall again. In the last clause, wilt thou should be translated thou wilt. The king, 16, gave a solemn oath that the prophet should not suffer injury, that he himself would not destroy a fellow-creature nor deliver him into the hand of his enemies again. Omit Zedekiah and secretly and that seek thy life, all with LXX. OS also must be discarded before the nominative, "WK, '"sher. Jeremiah proceeds, 17, 18, to answer the question, which he could divine without being told, and distinctly advises the surrender of the city to the besiegers. Nebuchadrezzar himself being away (see so : 5), the princes were in command before Jerusalem. Omit the God of hosts, the God of Israel, with LXX. 19. The king (omit Zedekiah, with LXX) dreads the revengeful mockery of Jew ish deserters (37: is, 14), to whom he fears the Chaldeans will turn him over if he surrenders. It would seem as if Zedekiah had many enemies Ch. XXXVIII.] JEREMIAH 201 am afraid of the Jews that are fallen to the Chal deans, lest they deliver me into their hand, and they mock me. 20 But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the Lord, which I speak unto thee : so it shall be well unto thee, and thy soul shall live. 21 But if thou refuse to go forth, this is the word that tile Lord hath shewed me : 22 And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee : thy feet are sunk in the mire, and they are turned away back. 23 So they shall bring out all thy wives and thy children to the Chaldeans : and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon : and thou shalt cause this city to be burned with fire. 24 Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. 25 But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death ; also what the king said unto thee : afraid of the Jews that have fallen away to the Chaldeans, lest they deliver me into their hand, 20 and they mock me. Aud Jeremiah said, They shall not deliver thee. Hearken, I pray thee, to the voice of Jehovah, in that which I speak unto thee ; that it may be well with thee, and that 21 thy soul may live. But if thou refuse to go forth, this is the word that Jehovah has showed 22 me: And behold, all the women that were ieft in the king of Judah's house brought forth unto the king of Babylon's princes, while behold they say, Have set thee on, and have prevailed over thee, Thy familiar friends : They have sunk thy feet in the bog, They have turned backward. 23 And they shall bring out [all] thy wives and thy sons unto the Chaldeans: and thou shalt not escape out of their hand, but shall be taken by the hand of the king of Babylon ; and this city 24 shall be burned with fire. Then said Zedekiah unto Jeremiah, Let no man know of these words, 25 that thou die not. But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Tell us now what thou hast spoken unto the king, hide it not from us, that we put thee not to death ; also what the among the Jews (of. 32 :i2), though we are not familiar enough with the parties at Jerusalem to say just what the people thought of his eleva tion to the throne or of his rebellion against Nebuchadrezzar. 20. The king's fear is groundless and the prophet seeks to give him heart and to lead him to obey the will of God as contained in the advice of his messenger ; so it shall be well with thee, etc., or, that it may be well with thee, etc. 21. Refuse is a participle, with D omitted. The word is here a revelation, which Jehovah makes his prophet see, and it is made dependent upon the refusal of the king to obey the divine voice, though ver. 22 shows (Duhm, with LXX) that a lament, put by Jeremiah in the mouth of the women of the palace after the city fell, is here embodied by the compiler in a prediction of disaster to the king and his capital. This illus trates the method of the writer in his use of the material. The women of the palace, wives, princesses, ladies-in-waiting, serving women (of. 41; w), that are, were, left (after the cap tivity of 597), brought forth (omit shall be). And those women shall say, or, while be hold they say. The remainder of the verse is a regular Jeremian poem in one four-lined stanza, and should be rendered : Bave set thee on, and have prevailed over thee, Thy familiar friends po : 10] ; They have sunk thy feet in the bog, They have turned backward. In the third member the verb should be made causative active, Il?3p!"l, hitbi'4, by change in the vowels, with context and LXX. Duhm suggests that from a metrical point of view thee and thy might better be in the fem. than the masc, and, if Jeremiah gave them in this form, he ad dressed the song to the capital city or to the people (*:u, 31), the friends being the foreign allies of Judah (of. 13 : 21). The Egyptians, par ticularly, made liberal promises of help, but failed to render any real assistance. The appli cation here, however, is to Zedekiah. His friends, the princes and other high officials, incited him to rebellion against Nebuchad rezzar and have not assisted him to success. 23 contains the prediction of the capture of the king and royal family and of the city's destruc tion by fire. It begins with so, or, and, and is a compound of familiar phrases (see, e. g., 21 : 10 ; 32:3; 34:3). The subject is indefinite: they, i. e., people. Omit all, with LXX. Render this city shall be burned with fire. M. T. points the verb wrongly, because fiN>, tth, was taken as sign of the object, but the subject of a passive verb, in the later stages of the language, is found preceded by DK, c. ff., 35 : 14. The original was read ^"i&B, tissareph. 24. And thou shalt not die, rather, that thou die not (see 37 : 20). The same construction is found in ver. 25. Zedekiah's protection would avail Jeremiah nothing if the latter were to reveal the nature of this interview. Even if the king's friend ship could endure such a violation of his con fidence in this delicate matter it would probably aggravate to the extreme, 25, the princes, who, it seems, had become specially observant of the conduct of their monarch. Naturally, they did not know what the king intended to do, and probably he himself did not, but it is evident that their suspicions had been aroused by some of his actions, and they were of course aware, as we must be, that a man petty enough to mind the immediate pressure which they 202 JEREMIAH [Ch. XXXIX. 26 Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to returu to Jonathan's house, to die there. 27 Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left ofl speaking with him ; for the matter was not perceived. 28 So Jeremiah abode in the court of the prison until the day that Jerusalem was taken : and he was there when Jerusalem was taken. 26 king spoke unto thee : then thou shalt say unto them, I caused my supplication to fall before the king, that he would not cause me to return 27 to Jonathan's house to die there. And all the princes came unto Jeremiah and asked him : and he told them according to all these words that the king had commanded. And they silently departed from him, for the conversation 28 had not been overheard. And Jeremiah re mained in the court of the guard until the day that Jerusalem was taken. §3. And it came to pass when Jeru- Th(! Ofi""611 salem was taken, City, CHAPTER XXXIX. 1 IN the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it. 2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up. 3 And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, 1 IN the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon, and all his army, unto Jerusalem, 2 and besieged it ; in the eleventh year of Zedekiah, in the fourth month, in the ninth.of the month, a breach was made in the city. 3 that all the princes of the king of Babylon came in and sat in the interior gate, even [Ner- could bring upon him from day to day more than the impending danger to the crown, could not be depended on out of their sight and must be carefully watched. Duhm intimates that a courageous policy on the king's part at this time would have saved the State and that Jere miah opened the way for it. Instead of this, he adopts a shrewd subterfuge to account for the interview should the princes get an inkling of it, and, 26, puts into Jeremiah's mind a plausible explanation, namely, I presented my supplication, caused it to fall (37 : 20) before the king. And, 27, Jeremiah de liberately accepts the suggestion, taking his place with Abraham (Gen. 20 : 2, 12) and other good men, some of whom do not hesitate to cite the divine indorsement of lying (i s«m. 16 : 1-5 ; 1 Kings 22 ;23). The long note of Duhm is well worth reading, especially his intimation that, to the Old Testament worthies, with their idea of the State as the center of relieion rather than the individual soul, the effect of a lie upon the person himself was not so much considered and, if told to prevent evil deeds by others without intention of dishonoring God or injuring his fellow-men, was entirely justifiable. At any rate we must conclude that Jeremiah had no qualms on the subject, while people of the twentieth century that stand anywhere near Jeremiah in ethical principle, though they may often devise means as questionable for the concealment of the truth, would not justify, if they would condone, an act of this sort. The princes are thrown off the scent, and they left off speaking with him, they were silent from him, i. e., they were silent (and departed) from him, they silently departed from him, for the matter was not perceived, the word, the conversation had not been (over) heard. 28a. And Jeremiah abode in the court of the prison, guard (32 : 2) until the capture of Jerusalem. 38 : 28b to 39 : 14. The Fall of Jeru salem; Jeremiah Committed to Gedaliah. (Events of 586 B. c. ; written by Baruch soon afterward. ) This section contains a brief state ment of the release of Jeremiah after the fall of the capital. This has been augmented by 39 : 1, 2, 4-10, 11-13. Ver. 1, 2, break the connection and are evidently condensed from 52 : 4-7 (2 kingi 25 : 1-4) ; ver. 4-10 do not form the natural sequel to ver. 3, and were derived from 52 : 7-16 (2 Kingi 25 : 4-11 ) ; they are not found in LXX ; ver. 11-13 are not contained in LXX, and do not naturally follow ver. 3. The development in 38 : 28b; 39 : 3, 14, is easy and natural. Owing to the peculiar arrangement of this chapter, the reader would be misled by statements perfectly true in themselves, if he were not reminded that the writer has compiled material from various sources. 38 : 28b to 39 : 3. The Capitulation of Jerusalem. 28b. For iTni, wehaya, read, 'rill, wdy'hi, and it came to pass. 39 : 1, 2, should be translated according to P. V. They are parenthetical statements of time, the siege beginning about January, 587, and closing about June, 586. 3 is to be joined with 38 : 28b as in R. V. The princes of Babylon entered the cap tured city, and sat, doubtless to pass judgment (1 : is) on individuals, and to make new ordi nances (cf. Deut. 21 : 19 ; Josh. 20 : 4 ; 2 Sam. 19 : 8 ; Amos 5:12), in the middle,! e., interior (Judg. ie:29), gate, perhaps the gate of Benjamin (as : 7). The Ch. XXXIX.] JEREMIAH 203 Samgar-nebo, Sarsechim, Rab-saris, Nergal-sha- rezer, Rab-mag, with all the residue of the princes of the king of Babylon. 4 And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls : and he went out the way of the plain. 5 But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him. 6 Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes : also the king of Babylon slew all the nobles of Judah. 7 Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon. 8 And the Chaldeans burned the king's house, and the houses of the people, with fire, aud brake down the walls of Jerusalem. gal-sharezer, Shamgar,] Nebushazban, the chief chamberlain, Nergal-sharezer, the chief magician, and [all] the rest of the princes of the king of Babylon ; i And it came to pass that when Zedekiah, the king of Judah, and all the men of war saw them, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate between the two walls; and they went l 5 the way of the Arabah. And the army of the Chaldeans pursued after them, and overtook Zedekiah in the steppes of Jericho; and they took him, and brought him up uuto Nebuchad nezzar king of Babylon to Riblah in the land of Hamath, and he executed judgment against 6 him. And the king of Babylon slew the sons of Zedekiah in Riblah before his eyes ; also the king of Babylon slew all the nobles of Judah. 7 And he put out Zedekiah's eyes, and bound him 8 with fetters, to carry him to Babylon. And the Chaldeans burned the king's house, and the houses of the people, with fire, and broke down entrance doubtless had two gates, an exterior and an interior (see 2 sam. is : 24), and by the lat ter the princes were gathered. In this verse, one prince is named twice, by scribal error, probably, and the one who is called Rab - saris , or, the chief chamberlain, has a name different from that of the same official in ver. 13. Since the latter verse is a mere copy of the original form of ver. 3, it is likely that -nebo Sar sechim in ver. 3 is a corruption of Nebushaz ban, ver. 13. LXX also has a form in ver. 3 more nearly like that of the Heb. in ver. 13. It is probable, therefore, that Samgar, which fol lows the duplicate Nergal-sharezer in ver. 3 is a corrupt form of his correct title, Rab-mag, and that for "U^, Samgar, we should substitute 1D~D"1, Rab-mag, and then expunge the title with the previous proper name, the whole as a mere duplicate. This will leave in ver. 3 the same two officials that are named again in ver. 13, namely, the one who is called the chief eunuch, or, chamberlain, and the one who is called the chief magician. Thus was civil government established at once in the fallen city. Omit all (second case) with LXX. 4-10. The Destruction of the City and Deportation of the Inhabitants. For he went out, read, they went, 13?'l, wdyel'khu, with 52 : 7 (»'• 2 Kings 25 : 4). Saw them. The object must have a somewhat general reference to the princes just mentioned, since the men of war fled as soon as the breach was made in the wall (2 Kings 25 : 4). Ver. 4-13 have been intro duced here from other connections. The flight was toward the king's garden to the south of the eastern hill of Jerusalem, near the junction of its three valleys (zeeh. 14 : 10). The gate is doubtless the Fountain gate, near which were iwith stairs to the city of David (ifeh. s : 15), and this lay betwixt the two walls, i. e., the walls on the east and west sides of the Tyropceon Val ley. See " Journal of Bib. Lit.," 1906, 1. (L. B. Paton). The gate was not far from the pool of Siloam, and the lower pool of Isa. 22 : 11, and about five hundred feet north northeast from the southeast corner of the city wall. See H. B. D.; E. Bi., art., Jerusalem; and especially " Journal of Bib. Lit.," 1903, II., art. by H. G. Mitchell. The plain, or, Arabah, is here the deep and desolate valley of the Jordan, itself a portion of the great depression extending southward to the Arabian gulf. Zedekiah and the soldiers fled southeast to this valley, and then, 5, northward as far as " the steppes of Jericho " (see Driver on Deut. 34 : 1), the bare and desolate region near Jericho (see H. B. D.. art., Plain). Here the king was captured, and he was taken before Nebuchadrezzar at Riblah in the far north, seventy miles northerly from Damascus, on the regular route to the East, between the moun tains of Lebanon and Anti-Lebanon. Hamath extends from there some fifty miles to the north ward. Where he gave judgment upon him should be rendered, and he executed judg ment against him (see 1 : w). 6. (See 52 : 10.) Here nobles is found instead of princes and in Riblah is added. 7. See 52 : 10, which con tains the fuller form. Chains, or, fetters, were fastened at each ankle and at the waist, hence the dual (see Judg. 16 : 21 ; 2 Sam. 3 : 34) . Baruch knew nothing of this indignity (see 34 : 3-5) . To carry should be written K^n?, I'hdbhi', the il having been irregularly syncopated. 8. (See 62 13.) Here the temple is strangely omitted. Houses of the people is correct, but the Heb. of house must be made plural (change JV3, bUh, to 'Cl3, 52:7, 204 JEREMIAH [Ch. XXXIX. 9 Then Nebuzar-adan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained. 10 But Nebuzar-adan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, aud gave them vineyards and fields at the same time. 11 Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzar-adan the captain of the guard, saying, 12 Take him, and look well to him, and do him no harm ; but do unto him even as he shall say unto thee. 13 So Nebuzar-adan the captain of the guard sent, and Nebushasban, Rab-saris, and Nergal- sharezer, Rab-mag, and all the king of Babylon's princes ; 14 Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Ged- aliah the son of Ahikam the son of Shaphan, that he should carry him home : so he dwelt among the people. 15 Now the word of the Lord came unto Jere miah, while he was shut up in the court of the prison, saying, 16 Go and speak to Ebed-melech the Ethiopian, saying, Thus saith the Loed of hosts, the God of Israel ; Behold, I will bring my words upon this city for evil, and not for good ; and they shall be accomplished in that day before thee. 17 But I will deliver thee in that day saith the Lord ; and thou shalt not be given into the hand of the men of whom thou art afraid. 9 the walls of Jerusalem. And the residue of the people that remained in the city, the deserters also, that fell away unto him, and the residue of the master-workmen [that remained], Neb uzaradan the chief of the guards carried into 10 exile to Babylon. But some of the poor people, who had nothing, Nebuzaradan the chief of the guards left in the land of Judah, and gave them vineyards and fields. 11 At that time Nebuchadrezzar king of Babylon commanded concerning Jeremiah through Nebu- 12 zaradan the chief of the guards, saying, Take him, and look well to him, and do him no harm ; but do with him even as he shall speak unto 13 thee. So Nebuzaradan the chief of the guards sent, and Nebushazban, the chief chamberlain, and Nergal-sharezer, the chief magician, and all the chief officers of the king of Babylon, 14 and they sent, and took Jeremiah out of the court of the guard, and committed him unto Gedaliah the son of Ahikam, the son of Sha phan, that he should carry him unto his (own) house ; and he dwelt among the people. 15 And unto Jeremiah came the word 54. of Jehovah, while he was shut up in Ebea-meiech, the court of the guard, saying, 686 "¦ °- 16 Go, and speak to Ebed-melech the Ethiopian, saying, Thus says Jehovah of hosts, the God of Israel : Behold, I will bring my words upon this city for misfortune and not for good ; and 17 they shall be before thee in that day. But I will deliver thee in that day, says Jehovah : and thou shalt not be given into the hand of the men of bdtte). 9. (see 62 : 15.) A new official is men tioned, the captain of the guard, the chief of the slaughterers, or, guards, who had charge of the arrangements for deportation, with picked men under him. To him is practically correct, but in the Heb. V?#, 'dldw, should be changed to V^K, 'eldw, the pronoun being used rather loosely for the king of Babylon. In this verse carried away captive, is carried into exile. The last clause is a mere repetition of an earlier one, but for the people we must substitute the master workmen, with 52 : 15, fiO^n, ha'am&n, for D^PI, hd'am. 2 Kings 25 : 11 has [VDnri, hkhdm&n, but LXX there is correct. The last two words are found only here, and have been incorrectly repeated from an earlier clause. The order of words in the Heb., with objects first, should be followed here and in ver. 10, enlarged from 52 : 16. The opening phrase is ambiguous, since the Hebrew text may mean, out of the people N. left the poor who had nothing, or, some of the poor people who had nothing N. left. The latter is better, since we probably have here a general statement of what is more precisely given in 52 : 16, which speaks of a part of the poor of the land. The poor of Jerusalem were taken away. Which had nothing must not be understood literally, since the country people, who appear to have been left by the conqueror (62 : 28-so) had substantial possessions (« : io). At the same time, or, at that time, belongs with 11-14. The Consideration Shown to Jeremiah. Omit the now, reading, TVS!. siwwd, for 1X?1, wdysdw, since with Duhm we must connect this verse with the closing words of ver. 10. To should be through, Heb. by the hand of. 12. (or. 40 : 4.) 13 needed to be in troduced, since the narrative was interrupted at the close of ver. 3, where the names of the principal officials are given. Princes should be chief officials. 14 was found originally after ver. 3. Jeremiah was taken from the court of the guard (3! : 2), and placed under the protec tion of the son of an old friend (26 : 24), just ap pointed governor of the land (