Hananiah Breaks the Yoke and the Lord Exposes False Peace

Jer 28:5-9 Jeremiah’s reply . - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jer 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jer 28:7 and Jer 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jer 28:9).

- Jeremiah’s answer is to this effect: Jer 28:6. " Amen (i. e. , yea ), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh’s house and all the captives from Babylon into this place. Jer 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jer 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence.

Jer 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן, yea, see on Jer 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets.

ויּנּבאוּ (Jer 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet... peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב; manifestly an adaptation to passages like Jer 14:12; Jer 21:9; Jer 24:10; Jer 27:8, Jer 27:13; Jer 29:17.

, where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there.

- The truth expressed in Jer 28:9 is based on the Mosaic law concerning prophecy, Deu 18:21. , where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.

Jer 28:5-9 Jeremiah’s reply . - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jer 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jer 28:7 and Jer 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jer 28:9).

- Jeremiah’s answer is to this effect: Jer 28:6. " Amen (i. e. , yea ), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh’s house and all the captives from Babylon into this place. Jer 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jer 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence.

Jer 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן, yea, see on Jer 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets.

ויּנּבאוּ (Jer 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet... peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב; manifestly an adaptation to passages like Jer 14:12; Jer 21:9; Jer 24:10; Jer 27:8, Jer 27:13; Jer 29:17.

, where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there.

- The truth expressed in Jer 28:9 is based on the Mosaic law concerning prophecy, Deu 18:21. , where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.

Jer 28:5-9 Jeremiah’s reply . - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jer 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jer 28:7 and Jer 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jer 28:9).

- Jeremiah’s answer is to this effect: Jer 28:6. " Amen (i. e. , yea ), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh’s house and all the captives from Babylon into this place. Jer 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jer 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence.

Jer 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן, yea, see on Jer 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets.

ויּנּבאוּ (Jer 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet... peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב; manifestly an adaptation to passages like Jer 14:12; Jer 21:9; Jer 24:10; Jer 27:8, Jer 27:13; Jer 29:17.

, where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there.

- The truth expressed in Jer 28:9 is based on the Mosaic law concerning prophecy, Deu 18:21. , where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.

Jer 28:5-9 Jeremiah’s reply . - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jer 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jer 28:7 and Jer 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jer 28:9).

- Jeremiah’s answer is to this effect: Jer 28:6. " Amen (i. e. , yea ), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh’s house and all the captives from Babylon into this place. Jer 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jer 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence.

Jer 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן, yea, see on Jer 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets.

ויּנּבאוּ (Jer 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet... peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב; manifestly an adaptation to passages like Jer 14:12; Jer 21:9; Jer 24:10; Jer 27:8, Jer 27:13; Jer 29:17.

, where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there.

- The truth expressed in Jer 28:9 is based on the Mosaic law concerning prophecy, Deu 18:21. , where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.

Jer 28:10-11 Had Hananiah been sent by the Lord, he might have been satisfied with Jeremiah’s opinion, and have contentedly awaited the issue. But instead of this, he seeks by means of violence to secure credence for his prophesying. He takes the yoke from off the neck of the prophet, and breaks it in pieces, as he repeats before the people his former prediction: "Thus hath Jahveh said: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two years."

- Thereupon Jeremiah went his way without answering a word, calmly entrusting to the Lord the vindication of the truth of His own word.

Jer 28:10-11 Had Hananiah been sent by the Lord, he might have been satisfied with Jeremiah’s opinion, and have contentedly awaited the issue. But instead of this, he seeks by means of violence to secure credence for his prophesying. He takes the yoke from off the neck of the prophet, and breaks it in pieces, as he repeats before the people his former prediction: "Thus hath Jahveh said: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two years."

- Thereupon Jeremiah went his way without answering a word, calmly entrusting to the Lord the vindication of the truth of His own word.

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 28:12-17 The Lord’s testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jer 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jer 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him."

- When the prophet says: Yokes of wood hast thou broken, etc. , we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah’s wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.

e. , not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jer 28:10. Jer 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah’s breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation.

With the last clause of Jer 28:14, cf. Jer 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God’s punishment on them for their false and audacious declarations. Jer 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jer 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh."

"The year" = this year, as in Isa 37:30. The words "for thou hast spoken," etc. , recall Deu 13:6. They involve an application to Hananiah’s case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך.

God has not sent him as prophet to His people, but will send him away from off the earth, i. e. , cause him to die. - In Jer 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i. e. , two months after his controversy with Jeremiah (cf. Jer 28:1).

Jer 29:1-3 A Letter from Jeremiah to the Captives in Babylon, together with Threatenings against their False Prophets. - As in Jerusalem, so too in Babylon the predictions of the false prophets fostered a lively hope that the domination of Nebuchadnezzar would not last long, and that the return of the exiles to their fatherland would soon come about. The spirit of discontent thus excited must have exercised an injurious influence on the fortunes of the captives, and could not fail to frustrate the aim which the chastisement inflicted by God was designed to work out, namely, the moral advancement of the people.

Therefore Jeremiah makes use of an opportunity furnished by an embassy sent by King Zedekiah to Babel, to address a letter to the exiles, exhorting them to yield with submission to the lot God had assigned to them. He counsels them to prepare, by establishing their households there, for a long sojourn in Babel, and to seek the welfare of that country as the necessary condition of their own.

They must not let themselves be deceived by the false prophets’ idle promises of a speedy return, since God will not bring them back and fulfil His glorious promises till after seventy years have passed (Jer 29:4-14). Then he tells them that sore judgments are yet in store for King Zedekiah and such as have been left in the land (Jer 29:15-20); and declares that some of their false prophets shall perish miserably (Jer 29:21-32).

Heading and Introduction. - The following circular is connected, in point of outward form, with the preceding discourses against the false prophets in Jerusalem by means of the words: "And these are the words of the letter," etc. The words of the letter, i. e. , the main contents of the letter, since it was not transcribed, but given in substance. "Which the prophet Jeremiah sent from Jerusalem unto the residue of the elders of the captives, and to the priests and prophets, and to the whole people, which Nebuchadnezzar had carried away from Jerusalem to Babylon."

"The residue of the elders," Hitz. and Graf understand of those elders who were not at the same time priests or prophets. On this Näg. pronounces: "It is impossible that they can be right, for then 'the residue of the elders of the captivity' must have stood after the priests and prophets." And though we hear of elders of the priests, there is no trace in the O.

T. of elders of the prophets. Besides, the elders, whenever they are mentioned along with the priests, are universally the elders of the people. Thus must we understand the expression here also. "The residue of the elders" can only be the remaining, i. e. , still surviving, elders of the exiles, as יתר is used also in Jer 39:9 for those still in life. But there is no foundation for the assumption by means of which Gr.

seeks to support his interpretation, namely, that the place of elders that died was immediately filled by new appointments, so that the council of the elders must always have been regarded as a whole, and could not come to be a residue or remnant. Jeremiah could not possibly have assumed the existence of such an organized governing authority, since in this very letter he exhorts them to set about the establishment of regular system in their affairs.

The date given in Jer 29:2 : "after that Jechoniah the king, and the sovereign lady, and the courtiers, the princes of Judah and Jerusalem, the workmen and smiths, were gone away from Jerusalem," points to the beginning of Zedekiah’s reign, to the first or second year of it. With this the advice given to the captives in the letter harmonizes well, namely, the counsel to build houses, plant gardens, etc.

; since this makes it clear that they had not been long there. The despatch of this letter is usually referred to the fourth year of Zedekiah’s reign, because in Jer 28:1 this year is specified. But the connection in point of matter between the present chapter and Jer 28 does not necessarily imply their contemporaneousness, although that is perfectly possible; and the fact that, according to Jer 51:59, Zedekiah himself undertook a journey to Babylon in the fourth year of his reign, does not exclude the possibility of an embassy thither in the same year.

The going away from Jerusalem is the emigration to Babylon; cf. Jer 24:1, 2Ki 24:15. הגּבירה, the queen-mother, see on Jer 13:18. סריסים are the officials of the court; not necessarily eunuchs. Both words are joined to the king, because these stood in closest relations to him. Then follows without copula the second class of emigrants, the princes of Judah and Jerusalem, i.

e. , the heads of the tribes, septs, and families of the nation. The artisans form the third class. This disposes of the objections raised by Mov. and Hitz. against the genuineness of the words "princes of Judah and Jerusalem," their objections being based on the false assumption that these words were an exposition of "courtiers." Cf. against this, 2Ki 24:15, where along with the סריסים the heads of tribes and families are comprehended under the head of אוּלי הארץ.

Jer 29:3. "By the hand" of Elasah is dependent on "sent," Jer 29:1. The men by whom Jeremiah sent the letter to Babylon are not further known. Shaphan is perhaps the same who is mentioned in Jer 26:24. We have no information as to the aim of the embassy.

Jer 29:1-3 A Letter from Jeremiah to the Captives in Babylon, together with Threatenings against their False Prophets. - As in Jerusalem, so too in Babylon the predictions of the false prophets fostered a lively hope that the domination of Nebuchadnezzar would not last long, and that the return of the exiles to their fatherland would soon come about. The spirit of discontent thus excited must have exercised an injurious influence on the fortunes of the captives, and could not fail to frustrate the aim which the chastisement inflicted by God was designed to work out, namely, the moral advancement of the people.

Therefore Jeremiah makes use of an opportunity furnished by an embassy sent by King Zedekiah to Babel, to address a letter to the exiles, exhorting them to yield with submission to the lot God had assigned to them. He counsels them to prepare, by establishing their households there, for a long sojourn in Babel, and to seek the welfare of that country as the necessary condition of their own.

They must not let themselves be deceived by the false prophets’ idle promises of a speedy return, since God will not bring them back and fulfil His glorious promises till after seventy years have passed (Jer 29:4-14). Then he tells them that sore judgments are yet in store for King Zedekiah and such as have been left in the land (Jer 29:15-20); and declares that some of their false prophets shall perish miserably (Jer 29:21-32).

Heading and Introduction. - The following circular is connected, in point of outward form, with the preceding discourses against the false prophets in Jerusalem by means of the words: "And these are the words of the letter," etc. The words of the letter, i. e. , the main contents of the letter, since it was not transcribed, but given in substance. "Which the prophet Jeremiah sent from Jerusalem unto the residue of the elders of the captives, and to the priests and prophets, and to the whole people, which Nebuchadnezzar had carried away from Jerusalem to Babylon."

"The residue of the elders," Hitz. and Graf understand of those elders who were not at the same time priests or prophets. On this Näg. pronounces: "It is impossible that they can be right, for then 'the residue of the elders of the captivity' must have stood after the priests and prophets." And though we hear of elders of the priests, there is no trace in the O.

T. of elders of the prophets. Besides, the elders, whenever they are mentioned along with the priests, are universally the elders of the people. Thus must we understand the expression here also. "The residue of the elders" can only be the remaining, i. e. , still surviving, elders of the exiles, as יתר is used also in Jer 39:9 for those still in life. But there is no foundation for the assumption by means of which Gr.

seeks to support his interpretation, namely, that the place of elders that died was immediately filled by new appointments, so that the council of the elders must always have been regarded as a whole, and could not come to be a residue or remnant. Jeremiah could not possibly have assumed the existence of such an organized governing authority, since in this very letter he exhorts them to set about the establishment of regular system in their affairs.

The date given in Jer 29:2 : "after that Jechoniah the king, and the sovereign lady, and the courtiers, the princes of Judah and Jerusalem, the workmen and smiths, were gone away from Jerusalem," points to the beginning of Zedekiah’s reign, to the first or second year of it. With this the advice given to the captives in the letter harmonizes well, namely, the counsel to build houses, plant gardens, etc.

; since this makes it clear that they had not been long there. The despatch of this letter is usually referred to the fourth year of Zedekiah’s reign, because in Jer 28:1 this year is specified. But the connection in point of matter between the present chapter and Jer 28 does not necessarily imply their contemporaneousness, although that is perfectly possible; and the fact that, according to Jer 51:59, Zedekiah himself undertook a journey to Babylon in the fourth year of his reign, does not exclude the possibility of an embassy thither in the same year.

The going away from Jerusalem is the emigration to Babylon; cf. Jer 24:1, 2Ki 24:15. הגּבירה, the queen-mother, see on Jer 13:18. סריסים are the officials of the court; not necessarily eunuchs. Both words are joined to the king, because these stood in closest relations to him. Then follows without copula the second class of emigrants, the princes of Judah and Jerusalem, i.

e. , the heads of the tribes, septs, and families of the nation. The artisans form the third class. This disposes of the objections raised by Mov. and Hitz. against the genuineness of the words "princes of Judah and Jerusalem," their objections being based on the false assumption that these words were an exposition of "courtiers." Cf. against this, 2Ki 24:15, where along with the סריסים the heads of tribes and families are comprehended under the head of אוּלי הארץ.

Jer 29:3. "By the hand" of Elasah is dependent on "sent," Jer 29:1. The men by whom Jeremiah sent the letter to Babylon are not further known. Shaphan is perhaps the same who is mentioned in Jer 26:24. We have no information as to the aim of the embassy.

Jer 29:1-3 A Letter from Jeremiah to the Captives in Babylon, together with Threatenings against their False Prophets. - As in Jerusalem, so too in Babylon the predictions of the false prophets fostered a lively hope that the domination of Nebuchadnezzar would not last long, and that the return of the exiles to their fatherland would soon come about. The spirit of discontent thus excited must have exercised an injurious influence on the fortunes of the captives, and could not fail to frustrate the aim which the chastisement inflicted by God was designed to work out, namely, the moral advancement of the people.

Therefore Jeremiah makes use of an opportunity furnished by an embassy sent by King Zedekiah to Babel, to address a letter to the exiles, exhorting them to yield with submission to the lot God had assigned to them. He counsels them to prepare, by establishing their households there, for a long sojourn in Babel, and to seek the welfare of that country as the necessary condition of their own.

They must not let themselves be deceived by the false prophets’ idle promises of a speedy return, since God will not bring them back and fulfil His glorious promises till after seventy years have passed (Jer 29:4-14). Then he tells them that sore judgments are yet in store for King Zedekiah and such as have been left in the land (Jer 29:15-20); and declares that some of their false prophets shall perish miserably (Jer 29:21-32).

Heading and Introduction. - The following circular is connected, in point of outward form, with the preceding discourses against the false prophets in Jerusalem by means of the words: "And these are the words of the letter," etc. The words of the letter, i. e. , the main contents of the letter, since it was not transcribed, but given in substance. "Which the prophet Jeremiah sent from Jerusalem unto the residue of the elders of the captives, and to the priests and prophets, and to the whole people, which Nebuchadnezzar had carried away from Jerusalem to Babylon."

"The residue of the elders," Hitz. and Graf understand of those elders who were not at the same time priests or prophets. On this Näg. pronounces: "It is impossible that they can be right, for then 'the residue of the elders of the captivity' must have stood after the priests and prophets." And though we hear of elders of the priests, there is no trace in the O.

T. of elders of the prophets. Besides, the elders, whenever they are mentioned along with the priests, are universally the elders of the people. Thus must we understand the expression here also. "The residue of the elders" can only be the remaining, i. e. , still surviving, elders of the exiles, as יתר is used also in Jer 39:9 for those still in life. But there is no foundation for the assumption by means of which Gr.

seeks to support his interpretation, namely, that the place of elders that died was immediately filled by new appointments, so that the council of the elders must always have been regarded as a whole, and could not come to be a residue or remnant. Jeremiah could not possibly have assumed the existence of such an organized governing authority, since in this very letter he exhorts them to set about the establishment of regular system in their affairs.

The date given in Jer 29:2 : "after that Jechoniah the king, and the sovereign lady, and the courtiers, the princes of Judah and Jerusalem, the workmen and smiths, were gone away from Jerusalem," points to the beginning of Zedekiah’s reign, to the first or second year of it. With this the advice given to the captives in the letter harmonizes well, namely, the counsel to build houses, plant gardens, etc.

; since this makes it clear that they had not been long there. The despatch of this letter is usually referred to the fourth year of Zedekiah’s reign, because in Jer 28:1 this year is specified. But the connection in point of matter between the present chapter and Jer 28 does not necessarily imply their contemporaneousness, although that is perfectly possible; and the fact that, according to Jer 51:59, Zedekiah himself undertook a journey to Babylon in the fourth year of his reign, does not exclude the possibility of an embassy thither in the same year.

The going away from Jerusalem is the emigration to Babylon; cf. Jer 24:1, 2Ki 24:15. הגּבירה, the queen-mother, see on Jer 13:18. סריסים are the officials of the court; not necessarily eunuchs. Both words are joined to the king, because these stood in closest relations to him. Then follows without copula the second class of emigrants, the princes of Judah and Jerusalem, i.

e. , the heads of the tribes, septs, and families of the nation. The artisans form the third class. This disposes of the objections raised by Mov. and Hitz. against the genuineness of the words "princes of Judah and Jerusalem," their objections being based on the false assumption that these words were an exposition of "courtiers." Cf. against this, 2Ki 24:15, where along with the סריסים the heads of tribes and families are comprehended under the head of אוּלי הארץ.

Jer 29:3. "By the hand" of Elasah is dependent on "sent," Jer 29:1. The men by whom Jeremiah sent the letter to Babylon are not further known. Shaphan is perhaps the same who is mentioned in Jer 26:24. We have no information as to the aim of the embassy.

Jer 29:4-14 At Jer 29:4 the contents of the letter begin. Jeremiah warns the people to prepare for a lengthened sojourn in Babylonia, and exhorts them to settle down there. Jer 29:5. "Build houses and dwell (therein), and plant gardens and eat the fruit of them. Jer 29:6. Take wives and beget sons and daughters, and take for your sons wives and give your daughters to husbands, that they may bear sons and daughters; and increase there and not diminish.

Jer 29:7. And seek the safety of the city whither I have carried you captive, and pray for it to Jahveh, and in its safety shall be safety to you." The imperatives "increase and not diminish" give the consequence of what has been said just before. "The city whither I have carried you captive" is not precisely Babylon, but every place whither separate companies of the exiles have been transported.

And pray for the city whither you are come, because in this you further your own welfare, instead of looking for advantage to yourselves from the fall of the Chaldean empire, from the calamity of your heathen fellow-citizens. - With this is suitably joined immediately the warning against putting trust in the delusive hopes held out by the false prophets. "For thus saith Jahve of hosts, the God of Israel: Let not your prophets, that are in the midst of you, and your soothsayers, deceive you, and hearken not to your dreams which ye cause to be dreamed; for falsely they prophesy to you in my name; I have not sent them, saith Jahveh."

מחלמים is somewhat singular, since we have no other example of the Hiph. of חלם in its sig. dream (in Isa 38:16 the Hiph. of the same root means to preserve in good health); but the Hiph. may here express the people’s spontaneity in the matter of dreams: which ye cause to be dreamed for you (Hitz.) Thus there would be no need to alter the reading into חלמים; a precedent for the defective spelling being found in מעזרים, 2Ch 28:23.

What the false prophets gave out is not expressly intimated, but may be gathered from the context Jer 29:10, namely, that the yoke of Babylon would soon be broken and captivity come to an end. - This warning is justified in Jer 29:10-14, where God’s decree is set forth. The deliverance will not come about till after seventy years; but then the Lord will fulfil to His people His promise of grace.

Jer 29:10. "For thus saith Jahveh: When as seventy years are fulfilled for Babylon, I will visit you, and perform to you my good word, to bring you back to this place. Jer 29:11. For I know the thoughts that I think toward you, saith Jahveh, thoughts of peace and not for evil, to give you (a) destiny and hope. Jer 29:12. And ye will call upon me, and go and pray unto me, and I will hear you.

Jer 29:13. And ye will seek me, and find me, if ye search for me with all your heart. Jer 29:14. And I will let myself be found of you, saith Jahve, and will turn your captivity, and gather you out of all the peoples and from all the places whither I have driven you, saith Jahveh, and will bring you again to the place whence I have carried you away." - לפי מלאת, according to the measure of the fulfilment of seventy years for Babel.

These words point back to Jer 25:11. , and we must reckon from the date of that prediction. פּקד c. accus . sig. to visit in a good sense, to look favourably on one and take his part. "My good word" is expounded by the following infinitive clause. Jer 29:11. "I know my thoughts" is not to be taken, as by Jerome, J. D. Mich. , etc. , as in contrast with the false prophets: I know, but they do not.

This antithesis is not in keeping with what follows. The meaning is rather: Although I appoint so long a term for the fulfilment of the plan of redemption, yet fear not that I have utterly rejected you; I know well what my design is in your regard. My thoughts toward you are thoughts of God, not of evil. Although now I inflict lengthened sufferings on you, yet this chastisement but serves to bring about your welfare in the future (Chr.

B. Mich. , Graf, etc.) - To give you אחרית, lit. , last, i. e. , issue or future, and hope. For this sig. cf. Job 8:7; Pro 5:4, etc. This future destiny and hope can, however, only be realized if by the sorrows of exile you permit yourselves to be brought to a knowledge of your sins, and return penitent to me. Then ye will call on me and pray, and I will hear you.

"And ye will go," Jer 29:12, is not the apodosis to "ye will call," since there is no further explanation of it, and since the simple הלך can neither mean to go away satisfied nor to have success. "Go" must be taken with what follows: go to the place of prayer (Ew. , Umbr. , Gr. Näg.) In Jer 29:13 אתי is to be repeated after "find." Jer 29:12 and Jer 29:13 are a renewal of the promise, Deu 4:29-30; and Jer 29:14 is a brief summary of the promise, Deu 30:3-5, whence is taken the graphic expression שׁוּב את־שׁבוּת; see on that passage.

- Thereafter in