The Lord brings down every nation’s chosen refuge, whether territory, wisdom, fame, desert freedom, or military strength, yet he remains sovereign to judge and restore according to his word.
Text Size
Jeremiah 49
The Nations Summoned Down: Ammon, Edom, Damascus, Kedar, Hazor, and Elam under the Lord’s Rule
The Lord brings down every nation’s chosen refuge, whether territory, wisdom, fame, desert freedom, or military strength, yet he remains sovereign to judge and restore according to his word.
Reading a chapter
What this page is: Each chapter page shows the big idea, the argument flow, key original-language terms, doctrine connections, and passage units, all in one place.
How to use it: Read the chapter, then take the layers in order: context, the big idea, words, theology, and response.
Going deeper: More in this chapter keeps the later notes available after those first layers.
Jeremiah, the prophet of the Lord, delivering oracles concerning nations under the rule and judgment of the Lord.
The direct audiences are Ammon, Edom, Damascus, Kedar, Hazor, and Elam. Judah and later readers also hear these oracles as theological testimony that the Lord rules all nations.
The oracles address nations and peoples around Judah and beyond: Ammon east of the Jordan, Edom southeast of Judah, Damascus in Aram/Syria, Kedar and Hazor among desert peoples, and Elam east of Babylon.
Social Pressure
- The chapter portrays nations facing displacement, plunder, terror, humiliation, captivity, scattering, and the collapse of national identity markers.
Jeremiah 49 belongs to the oracles against the nations, showing that Judah’s God judges all peoples and that the covenant story unfolds within the Lord’s universal kingship. The restoration notes for Ammon and Elam anticipate the broader biblical hope that the Lord’s mercy may extend beyond Israel while still upholding justice.
Chapter Summary
The Lord brings down every nation’s chosen refuge, whether territory, wisdom, fame, desert freedom, or military strength, yet he remains sovereign to judge and restore according to his word.
Overview
Jeremiah 49 argues that the nations’ particular forms of false security are all exposed before the Lord. Ammon trusts in seized territory, valleys, treasures, and Milkom; Edom trusts in wisdom, hidden places, rocky heights, and terror-inducing reputation; Damascus trusts in fame and regional strength; Kedar and Hazor trust in desert distance, tents, flocks, and life without city defenses; Elam trusts in its bow and military might.
The Lord dismantles each refuge according to its own character. No nation is judged generically. Each is confronted where it has rested its confidence. Yet judgment is not the only word: Ammon and Elam receive promises of restored fortunes, showing that the Lord’s sovereignty over nations includes the power to restore after judgment.
Context
Jeremiah, the prophet of the Lord, delivering oracles concerning nations under the rule and judgment of the Lord.
The direct audiences are Ammon, Edom, Damascus, Kedar, Hazor, and Elam. Judah and later readers also hear these oracles as theological testimony that the Lord rules all nations.
The oracles address nations and peoples around Judah and beyond: Ammon east of the Jordan, Edom southeast of Judah, Damascus in Aram/Syria, Kedar and Hazor among desert peoples, and Elam east of Babylon.
Key Hebrew Terms
Sense sons of Ammon, Ammonites
Definition A neighboring people east of the Jordan, descended from Lot’s line.
References Jeremiah 49:1, 49:6
Why it matters Ammon is judged for occupying Gad’s territory and trusting in wealth and Milkom.
Sense Gad, Israelite tribe
Definition An Israelite tribe associated with territory east of the Jordan.
References Jeremiah 49:1
Why it matters Ammon’s occupation of Gad’s towns is central to the land-theft indictment.
Cross-language bridge 1 link · View in lexicon
Sense Milkom, Ammonite god; or their king depending on vocalization/context
Definition A term associated with Ammon’s god or ruler; in this context linked with false possession and exile.
References Jeremiah 49:1, 49:3
Why it matters Milkom’s exile exposes Ammon’s religious and political security as unable to save.
Cross-language bridge 1 link · View in lexicon
Sense Rabbah, chief Ammonite city
Definition A major city of Ammon, later associated with Amman.
References Jeremiah 49:2, 49:3
Why it matters Rabbah becoming a mound of ruins marks the collapse of Ammon’s center.
שׁוּב שְׁבוּת
Sense restore fortunes, turn captivity
Definition An idiom for reversal from captivity or disaster into restoration.
References Jeremiah 49:6, 49:39
Why it matters The phrase marks future mercy for Ammon and Elam after judgment.
Sense Edom, nation descended from Esau
Definition A nation southeast of Judah, descended from Esau.
References Jeremiah 49:7, 49:17, 49:20
Why it matters Edom is judged for pride, deceptive security, and wisdom that cannot save.
Cross-language bridge 1 link · View in lexicon
Sense Teman, Edomite region or clan
Definition A region or people associated with Edom and wisdom.
References Jeremiah 49:7
Why it matters The question about wisdom in Teman introduces the dismantling of Edom’s famed counsel.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
חׇכְמָה (chokmah) names wisdom, skill, or sound judgment exercised in keeping with a situation. Exodus uses it for Spirit-enabled craftsmanship in the tabernacle. Kings and wisdom books use it for discernment in governing, speaking, working, and living. Proverbs places wisdom under the fear of the Lord, so biblical wisdom is not merely clever technique or accumulated information.
Ecclesiastes also exposes wisdom's creaturely limits: even genuine insight cannot remove death, grief, or every mystery of life under the sun. Proverbs 8 poetically personifies Wisdom as a woman calling in public and rejoicing in God's ordered world. That personification should be read as wisdom poetry, not used to settle the divine nature of Christ or to introduce another deity.
The New Testament proclaims Christ as God's wisdom and locates the treasures of wisdom in Him. That canonical connection arises from the apostles' teaching about Christ, while each Hebrew use of chokmah still receives its meaning from its own literary setting.
Sense wisdom, skill, prudent insight
Definition Wisdom, skill, or practical understanding.
References Jeremiah 49:7
Why it matters Edom’s wisdom is questioned and exposed as insufficient before the Lord.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H6098, ʿēṣāh, names counsel, advice, a plan, purpose, strategy, or prudent direction. It may describe counsel offered by people, a political strategy, a wicked scheme, wisdom's instruction, or the settled purpose of the Lord. The noun does not certify advice as wise merely because it is called counsel. Rehoboam rejects seasoned advice for the voices that flatter his power, while Proverbs contrasts self-certainty with listening. The source, moral character, knowledge, community, and outcome of counsel must all be tested.
Divine counsel differs from human planning without making deliberation useless. Job is confronted for obscuring God's counsel with words without knowledge. Isaiah says the Lord's purpose will stand and portrays the Spirit resting on the promised ruler as the Spirit of counsel and strength. Psalms declares that the Lord's counsel endures through all generations. These claims establish God's freedom, knowledge, and fidelity; they do not give leaders permission to label their own decisions “God's plan” or to resist correction. Human counselors remain finite, morally accountable, and capable of manipulation.
The narrative uses also resist fatalism. Absalom chooses Hushai's advice because the Lord purposes to defeat Ahithophel's counsel and judge Absalom, yet the story still presents real agents, persuasion, betrayal, and consequence. Proverbs says many plans fill a human heart while the Lord's purpose prevails. That assurance should produce humility and prayer, not passivity or careless planning. Faithful counsel listens to wisdom, welcomes multiple trustworthy voices, names uncertainty, refuses flattery, and submits outcomes to God. Christian application ultimately receives Jesus as the Spirit-anointed ruler whose wisdom and strength are perfectly joined, while ordinary counselors serve best when they do not confuse their perspective with His sovereign purpose.
Form in passage Feminine · Singular · Absolute What is this?
Sense counsel, advice, plan
Definition Counsel, strategic advice, or plan.
References Jeremiah 49:7, 49:20
Why it matters Edom’s counsel fails, contrasting human strategy with the Lord’s plan.
Sense Dedan, people or region associated with Arabia/Edomite sphere
Definition A people or region connected with trade routes and the wider southern/eastern region.
References Jeremiah 49:8
Why it matters Dedan is warned to flee and dwell deep because disaster comes upon Esau.
Sense Esau, ancestor of Edom
Definition The brother of Jacob and ancestor of Edom.
References Jeremiah 49:8, 49:10
Why it matters The use of Esau connects Edom’s judgment to its ancestral identity and brother-nation relationship to Israel.
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H1540 describes uncovering or revealing what was hidden and, in another major use, removing people from their land into exile. Leviticus 18:6 uses uncovering in boundaries concerning nakedness and prohibited sexual relations. Proverbs 11:13 contrasts one who reveals a confidence with a trustworthy person who keeps a matter. Amos 3:7 speaks of the Lord revealing his counsel to the prophets.
Second Kings 17:23 uses the same root for Israel's removal from the land. The word's senses must not be collapsed: prophetic disclosure is not sexual exposure, and exile is not merely new information coming to light. H1540 helps teachers address revelation, confidentiality, bodily dignity, public truth, displacement, and judgment while protecting survivors from forced disclosure and refusing to romanticize exile.
The local construction and narrative setting determine whether the action uncovers, discloses, removes, or exposes.
Form in passage Piel · Perfect · 1st Person · Common · Singular What is this?
Sense to uncover, reveal, exile
Definition To uncover, reveal, or carry away into exile depending on context.
References Jeremiah 49:10
Why it matters The Lord uncovers Edom’s hiding places, exposing concealed security.
Sense Bozrah, Edomite city
Definition A major city associated with Edom.
References Jeremiah 49:13, 49:22
Why it matters Bozrah becomes a focal point of Edom’s desolation and eagle-like judgment imagery.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
The Hebrew noun זָדוֹן (zadon) names arrogance, presumption, or insolence that exceeds proper bounds. It is more specific than an ordinary error, a firm conviction, or a moment of confidence. Deuteronomy 17:12 uses it for a person who knowingly refuses the covenant court’s judgment. The issue is defiant rejection within Israel’s judicial order, not mere confusion or a respectful appeal. The verse belongs to the Mosaic covenant and does not authorize churches, pastors, governments, or families to demand unquestioning submission or to reproduce Israel’s civil penalty.
Wisdom passages expose the relational fruit of zadon. Proverbs 11:2 places pride beside coming disgrace and humility beside wisdom. Proverbs 13:10 says arrogance leads to strife, while wisdom belongs to those who receive advice. The proverbs identify a pattern: presumption resists correction, misjudges the self, and produces conflict. They do not teach that every disagreement proves arrogance or that the most confident speaker is necessarily proud. Pastoral diagnosis must consider truth, conduct, teachability, power, and the specific dispute.
The prophets apply the noun to communities and empires. Obadiah 3 tells Edom that the pride of its heart has deceived it. Mountain defenses have become a false assurance that no one can bring Edom down. Jeremiah 50:31 addresses Babylon as the arrogant one under the Lord’s judgment, and Ezekiel 7:10 portrays arrogance blooming as doom arrives. In these settings, zadon is not healthy courage. It is self-exaltation that treats security, power, or status as protection from God’s rule.
Responsible teaching uses this word first for self-examination and accountable discernment. It asks whether a person or institution refuses warranted correction, oversteps known limits, despises wise counsel, or treats power as immunity. It must not become a weapon for leaders to silence questions, label dissenters, or claim divine authority for their preferences. Scripture opposes arrogance, but the lexeme alone does not reveal every motive or settle every conflict.
Form in passage Masculine · Singular · Construct What is this?
Sense pride, insolence, presumption
Definition Arrogance, pride, or presumptuous insolence.
References Jeremiah 49:16
Why it matters Edom’s pride deceives it into trusting its rocky heights.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H5553 is a Hebrew noun for a crag, cliff, rocky place, or stronghold and can function figuratively for reliable refuge. Second Samuel 22:2 names the Lord as David's rock, fortress, and deliverer after rescue from violent enemies. Numbers 20:8 commands Moses and Aaron to speak to the rock so that water will come for the congregation and livestock, joining hard terrain with God's provision.
Obadiah 1:3 warns Edom that secure habitation in rocky heights has nourished deceptive pride. Other passages describe caves, mountain animals, shelter, bare rock that exposes blood, cliffs used in killing, and inaccessible places thought safe. H5553 opens refuge, stability, provision, concealment, and false security. It corrects both spiritual claims that make God a rock while denying people concrete safety and triumphal claims that treat geography, wealth, institutions, or emotional hardness as an unassailable fortress.
Sense rock, crag, cliff
Definition A rock, crag, or cliff.
References Jeremiah 49:16
Why it matters Edom’s rock-dwelling security becomes the symbol of its pride and false invulnerability.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
The selected BSB passages speak of an eagle, using a large bird's wings, flight, and elevated nest to make different comparisons. God tells Israel that He carried them on eagles' wings and brought them to Himself. Deuteronomy's song develops the picture of a bird hovering over its young, while Isaiah compares renewed strength to mounting up with wings like eagles.
These images direct attention to God's care and sustaining power. They do not require a precise species identification or a detailed theory of bird behavior. Other passages use eagle flight for danger or vanishing wealth. The comparison's surrounding words determine its point; the bird is not a fixed symbol of blessing wherever it appears.
Sense eagle, great bird of prey
Definition A large bird of prey, often used for height, speed, and judgment imagery.
References Jeremiah 49:16, 49:22
Why it matters Edom’s eagle-like nest cannot escape the Lord, and later an eagle-like enemy spreads wings over Bozrah.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H3381 is the Hebrew verb for going down, descending, or causing something to come down. Sometimes the movement is ordinary geography: Joseph’s brothers go down to Egypt for grain in Genesis 42:3, and Moses comes down from Sinai to the people in Exodus 19:14. Other passages give descent narrative or theological weight. Jonah goes down to Joppa while fleeing the Lord, and the repeated downward movement in the chapter accompanies his attempted escape.
Micah 1:3 announces that the Lord will come down and tread the high places of the earth, using spatial language for divine intervention in judgment. Psalm 30:3 speaks of being spared from descending into the Pit, where downward movement approaches the realm of death. The verb itself does not make every descent sinful, humiliating, or divine. A traveler may simply move to a lower location; a causative form may bring a person or power down.
Teachers should let geography remain geography when the passage does, while noticing when a book deliberately uses descent to trace danger, judgment, mortality, rescue, or God’s decisive action.
Sense to go down, bring down
Definition To descend or cause to descend.
References Jeremiah 49:16
Why it matters The Lord will bring Edom down from its proud heights.
סְדֹם וַעֲמֹרָה
Sense Sodom and Gomorrah
Definition Cities remembered for catastrophic divine judgment.
References Jeremiah 49:18
Why it matters Edom’s desolation is compared to Sodom and Gomorrah, intensifying the severity of judgment.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H6098, ʿēṣāh, names counsel, advice, a plan, purpose, strategy, or prudent direction. It may describe counsel offered by people, a political strategy, a wicked scheme, wisdom's instruction, or the settled purpose of the Lord. The noun does not certify advice as wise merely because it is called counsel. Rehoboam rejects seasoned advice for the voices that flatter his power, while Proverbs contrasts self-certainty with listening. The source, moral character, knowledge, community, and outcome of counsel must all be tested.
Divine counsel differs from human planning without making deliberation useless. Job is confronted for obscuring God's counsel with words without knowledge. Isaiah says the Lord's purpose will stand and portrays the Spirit resting on the promised ruler as the Spirit of counsel and strength. Psalms declares that the Lord's counsel endures through all generations. These claims establish God's freedom, knowledge, and fidelity; they do not give leaders permission to label their own decisions “God's plan” or to resist correction. Human counselors remain finite, morally accountable, and capable of manipulation.
The narrative uses also resist fatalism. Absalom chooses Hushai's advice because the Lord purposes to defeat Ahithophel's counsel and judge Absalom, yet the story still presents real agents, persuasion, betrayal, and consequence. Proverbs says many plans fill a human heart while the Lord's purpose prevails. That assurance should produce humility and prayer, not passivity or careless planning. Faithful counsel listens to wisdom, welcomes multiple trustworthy voices, names uncertainty, refuses flattery, and submits outcomes to God. Christian application ultimately receives Jesus as the Spirit-anointed ruler whose wisdom and strength are perfectly joined, while ordinary counselors serve best when they do not confuse their perspective with His sovereign purpose.
Form in passage Feminine · Singular · Construct What is this?
Sense plan, counsel, purpose
Definition A plan, counsel, or determined purpose.
References Jeremiah 49:20, 49:30
Why it matters The Lord’s plan against Edom and Hazor stands over human plans and securities.
Sense Damascus, city of Aram/Syria
Definition A major city north of Israel associated with Aram.
References Jeremiah 49:23, 49:24, 49:27
Why it matters Damascus, the praised city, collapses into fear and abandonment under judgment.
Cross-language bridge 1 link · View in lexicon
Sense Hamath, Syrian city/region
Definition A city or region north of Israel associated with Aram/Syria.
References Jeremiah 49:23
Why it matters Hamath’s dismay shows regional panic around Damascus.
Sense Arpad, Syrian city
Definition A northern Syrian city often paired with Hamath.
References Jeremiah 49:23
Why it matters Arpad’s dismay joins Hamath in the spread of fear before Damascus’s fall.
anxiety / sea that cannot be quiet
Sense restless fear
Definition A poetic image comparing fear to a restless sea.
References Jeremiah 49:23
Why it matters Damascus’s anxiety is portrayed as unsteady and uncontrollable.
Sense Ben-Hadad, dynastic name/title associated with Aram
Definition A royal name or dynastic designation associated with Aramean kings.
References Jeremiah 49:27
Why it matters The burning of Ben-Hadad’s fortresses signals judgment on Damascus’s royal strength.
Sense Kedar, Arabian/desert people
Definition A nomadic or semi-nomadic people descended from Ishmael’s line in biblical genealogy.
References Jeremiah 49:28
Why it matters Kedar represents desert peoples whose tents, flocks, and camels are plundered under judgment.
Sense Hazor, desert kingdoms in this context
Definition In this oracle, a reference to desert kingdoms or settlements associated with Kedar-like peoples.
References Jeremiah 49:28, 49:30, 49:33
Why it matters Hazor’s secure, unwalled existence is exposed as vulnerable before Babylon’s attack.
נְבוּכַדְרֶאצַּר
Sense Nebuchadnezzar, king of Babylon
Definition The Babylonian king used as an instrument of judgment.
References Jeremiah 49:28, 49:30
Why it matters Nebuchadnezzar attacks Kedar and Hazor and forms plans against them under the Lord’s wider sovereign judgment.
בְּנֵי־קֶדֶם
Sense sons of the east, eastern peoples
Definition A phrase for eastern or desert peoples.
References Jeremiah 49:28
Why it matters The term situates Kedar and related peoples within the eastern desert world.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H168 names a tent or tent-like dwelling, from ordinary family shelter to the Tent of Meeting associated with Israel's worship. Genesis 12:8 shows Abram pitching his tent while building an altar and calling on the Lord. Exodus 33:7 names the tent set outside the camp where those seeking the Lord went, while 2 Samuel 7:6 recalls God's movement with Israel in a tent before the temple.
Psalm 84:10 contrasts humble service at God's threshold with dwelling in wickedness. The noun does not make every tent sacred, temporary, safe, or spiritually superior to a house. Context distinguishes home, military camp, pastoral shelter, royal pavilion, and sanctuary language. H168 can help teachers speak honestly about mobility, hospitality, worship, displacement, and the longing for secure dwelling without romanticizing instability or treating material shelter as unimportant.
Sense tent, dwelling
Definition A portable dwelling, especially associated with nomadic life.
References Jeremiah 49:29
Why it matters Kedar’s tents symbolize desert life and mobility, which cannot protect from judgment.
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
Open full pastoral entry
The Hebrew noun gamal names a camel, an animal used for transport, trade, household wealth, gifts, and movement through arid regions. Genesis places camels in a long journey and at a well where both travelers and animals need water. Kings describes the queen of Sheba arriving with a large caravan bearing costly goods and difficult questions, while Chronicles shows neighbors using camels and other animals to bring food for a national gathering.
Isaiah can portray camels carrying treasure toward a failed alliance or filling Zion's land in a vision of nations bringing gifts and praise. The animal itself does not carry one fixed symbolic meaning. A camel in a list may mark logistics or wealth, in a caravan it may support diplomacy or commerce, and in prophetic poetry it may contribute to judgment or restoration imagery.
The presence of costly animals does not prove divine approval, guarantee prosperity, or make the labor behind transport invisible. Responsible teaching follows the people, goods, route, and literary setting rather than constructing a hidden camel code. It also remembers animal care, worker dignity, and the economic systems that make a journey possible.
Sense camels
Definition Desert animals used for travel, trade, and wealth.
References Jeremiah 49:29, 49:32
Why it matters The seizure of camels signifies the plundering of desert wealth and mobility.
Cross-language bridge 1 link · View in lexicon
מָגוֹר מִסָּבִיב
Sense terror on every side
Definition A phrase expressing encircling dread or panic.
References Jeremiah 49:29
Why it matters The phrase captures the surrounding panic that overtakes Kedar and Hazor.
Sense at ease, secure, complacent
Definition A state of ease or complacent security.
References Jeremiah 49:31
Why it matters Hazor lives at ease without gates or bars, showing another form of false security.
gates and bars
Sense city defenses
Definition Gate and bar imagery refers to conventional urban defenses.
References Jeremiah 49:31
Why it matters Hazor’s lack of gates and bars indicates a different kind of security, but it still fails before judgment.
Sense Elam, people/region east of Babylon
Definition A people and region east of Babylon, associated with military strength.
References Jeremiah 49:34, 49:35, 49:36, 49:39
Why it matters Elam’s bow is broken, its people scattered, and yet its fortunes are later restored.
Cross-language bridge 1 link · View in lexicon
Sense Zedekiah, king of Judah
Definition Judah’s final king before the fall of Jerusalem.
References Jeremiah 49:34
Why it matters The Elam oracle is dated to the beginning of Zedekiah’s reign.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H7198 is a Hebrew noun for a bow used to shoot arrows and, by the same curved shape, the rainbow. Genesis 9:13 names God's bow in the clouds as the sign of His covenant with the earth after the flood. Zechariah 9:10 promises that the bow of war will be broken as the coming king proclaims peace to the nations. Second Kings 6:22 refuses the proposed killing of captured enemies and instead directs that food and water be set before them.
Many other texts describe archers, battle training, wounds, weapons, judgment imagery, or the breaking of military power. H7198 opens covenant remembrance, skilled force, vulnerability, disarmament, and peace. It corrects romantic readings of ancient warfare and the opposite error of ignoring the texts' real violence, grief, defense, and judgment by turning every bow into a harmless spiritual metaphor.
Form in passage Feminine · Singular · Construct What is this?
Sense bow, weapon of war
Definition A bow used in warfare or hunting.
References Jeremiah 49:35
Why it matters Elam’s bow is the mainstay of its might; breaking it symbolizes the collapse of military strength.
אַרְבַּע רוּחוֹת
Sense four winds
Definition A phrase for the four directions of the earth or winds.
References Jeremiah 49:36
Why it matters Elam is scattered in every direction, showing comprehensive dispersion.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
H3678 is a Hebrew noun for a throne or royal seat and, by association, the place or exercise of rule. It can describe human kingship, the Davidic throne, and God's heavenly sovereignty. Psalm 103 places universal rule with the Lord, 2 Samuel 7 records covenant promise, Isaiah 6 contrasts a dead earthly king with the living holy Lord, and Proverbs 29 ties stable rule to justice for the poor.
The word does not declare every ruler divinely approved, make a leader immune from correction, or turn a modern office into sacred personal property. H3678 helps teachers address authority, succession, worship, public justice, and messianic hope while rejecting autocracy, divine-right claims, leader veneration, hereditary entitlement, and the use of God's sovereignty to excuse abuse, corruption, or neglect of vulnerable people.
Sense throne, seat of rule
Definition A royal seat symbolizing authority and rule.
References Jeremiah 49:38
Why it matters The Lord setting his throne in Elam signals direct divine rule and judgment over Elam’s political order.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Hebrew Verb Morphology
Prophetic Perfect — This chapter may contain prophetic perfect constructions (35 perfective verbs in prophetic context with messianic/eschatological thread signals): Jer 49:1, Jer 49:2, Jer 49:3, Jer 49:7, Jer 49:8 and 15 more. Perfective verbs may declare future events as grammatically completed, expressing divine certainty rather than past time.
| v.1 | H559אָמַרQal · Perfect · IndicativeH3423יָרַשׁQal · ParticipleH3423יָרַשׁQal · Perfect · IndicativeH3427יָשַׁבQal · Perfect · Indicative |
| v.10 | H2834חָשַׂףQal · Perfect · IndicativeH1540גָּלָהPiel · Perfect · IndicativeH3201יָכֹלQal · Imperfect · Indicative/jussiveH7703שָׁדַדPual · Perfect · Indicative |
| v.11 | H2421חָיָהPiel · Imperfect · Indicative/cohortativeH982בָּטַחQal · Imperfect · Jussive |
| v.12 | H559אָמַרQal · Perfect · IndicativeH8354שָׁתָהQal · Infinitive absoluteH8354שָׁתָהQal · Imperfect · Indicative/jussiveH5352נָקָהQal · Infinitive absoluteH5352נָקָהNiphal · Imperfect · Indicative/jussiveH5352נָקָהNiphal · Imperfect · Indicative/jussiveH8354שָׁתָהQal · Infinitive absoluteH8354שָׁתָהQal · Imperfect · Indicative/jussive |
| v.13 | H7650שָׁבַעNiphal · Perfect · IndicativeH1961הָיָהQal · Imperfect · Indicative/jussiveH1961הָיָהQal · Imperfect · Indicative/jussive |
| v.14 | H8085שָׁמַעQal · Perfect · IndicativeH7971שָׁלַחQal · Participle passiveH6908קָבַץHithpael · Perfect · Indicative |
| v.15 | H959בָּזָהQal · Participle passive |
| v.16 | H5377נָשָׁאHiphil · Perfect · IndicativeH7931שָׁכַןQal · ParticipleH8610תָּפַשׂQal · ParticipleH1361גָּבַהּHiphil · Imperfect · Indicative/jussive |
| v.17 | H5674עָבַרQal · ParticipleH8074שָׁמֵםQal · Imperfect · Indicative/jussive |
| v.18 | H559אָמַרQal · Perfect · IndicativeH3427יָשַׁבQal · Imperfect · Indicative/jussiveH1481גּוּרQal · Imperfect · Indicative/jussive |
| v.19 | H5927עָלָהQal · Imperfect · Indicative/jussiveH7280רָגַעHiphil · CohortativeH977בָּחַרQal passive · Participle passiveH6485פָּקַדQal · Imperfect · Indicative/cohortativeH7462רָעָהQal · ParticipleH5975עָמַדQal · Imperfect · Indicative/jussive |
| v.2 | H935בּוֹאQal · ParticipleH3341יָצַתQal · Imperfect · Indicative/jussiveH559אָמַרQal · Perfect · Indicative |
| v.20 | H8085שָׁמַעQal · Imperative · ImperativeH3289יָעַץQal · Perfect · IndicativeH2803חָשַׁבQal · Perfect · IndicativeH3427יָשַׁבQal · ParticipleH8074שָׁמֵםHiphil · Imperfect · Indicative/jussive |
| v.21 | H7493רָעַשׁQal · Perfect · IndicativeH8085שָׁמַעNiphal · Perfect · Indicative |
| v.22 | H5927עָלָהQal · Imperfect · Indicative/jussiveH6887צָרַרHiphil · Participle |
| v.23 | H954בּוּשׁQal · Perfect · IndicativeH8085שָׁמַעQal · Perfect · IndicativeH4127מוּגNiphal · Perfect · IndicativeH8252שָׁקַטHiphil · Infinitive absoluteH3201יָכֹלQal · Imperfect · Indicative/jussive |
| v.24 | H7503רָפָהQal · Perfect · IndicativeH6437פָּנָהHiphil · Perfect · IndicativeH2388חָזַקHiphil · Perfect · Indicative |
| v.25 | H5800עָזַבQal passive · Perfective |
| v.26 | H5307נָפַלQal · Imperfect · Indicative/jussiveH1826דָּמַםNiphal · Imperfect · Indicative/jussive |
| v.28 | H5221נָכָהHiphil · Perfect · IndicativeH559אָמַרQal · Perfect · IndicativeH6965קוּםQal · Imperative · ImperativeH5927עָלָהQal · Imperative · Imperative |
| v.29 | H3947לָקַחQal · Imperfect · Indicative/jussiveH5375נָשָׂאQal · Imperfect · Indicative/jussive |
| v.3 | H3213יָלַלHiphil · Imperative · ImperativeH7703שָׁדַדPual · Perfect · IndicativeH6817צָעַקQal · Imperative · ImperativeH2296חָגַרQal · Imperative · ImperativeH5594סָפַדQal · Imperative · ImperativeH3212יָלַךְQal · Imperfect · Indicative/jussive |
| v.30 | H5127נוּסQal · Imperative · ImperativeH5110נוּדQal · Imperative · ImperativeH6009עָמַקHiphil · Imperative · ImperativeH3427יָשַׁבQal · ParticipleH3289יָעַץQal · Perfect · Indicative |
| v.31 | H6965קוּםQal · Imperative · ImperativeH5927עָלָהQal · Imperative · ImperativeH3427יָשַׁבQal · ParticipleH7931שָׁכַןQal · Imperfect · Indicative/jussive |
| v.32 | H7112קָצַץQal · Participle passiveH935בּוֹאHiphil · Imperfect · Indicative/cohortative |
| v.33 | H3427יָשַׁבQal · Imperfect · Indicative/jussiveH1481גּוּרQal · Imperfect · Indicative/jussive |
| v.34 | H1961הָיָהQal · Perfect · Indicative |
| v.35 | H559אָמַרQal · Perfect · IndicativeH7665שָׁבַרQal · Participle |
| v.36 | H1961הָיָהQal · Imperfect · Indicative/jussiveH935בּוֹאQal · Imperfect · Indicative/jussiveH5080נָדַחNiphal · Participle passive |
| v.37 | H1245בָּקַשׁPiel · Participle |
| v.39 | H7725שׁוּבQal · Imperfect · Indicative/cohortativeH7725שׁוּבHiphil · Imperfect · Indicative/cohortative |
| v.4 | H1984הָלַלHithpael · Imperfect · Indicative/jussiveH2100זוּבQal · ParticipleH935בּוֹאQal · Imperfect · Indicative/jussive |
| v.5 | H935בּוֹאHiphil · ParticipleH6908קָבַץPiel · Participle |
| v.6 | H7725שׁוּבHiphil · Imperfect · Indicative/cohortative |
| v.7 | H559אָמַרQal · Perfect · IndicativeH6אָבַדQal · Perfect · IndicativeH5628Niphal · Perfect · Indicative |
| v.8 | H5127נוּסQal · Imperative · ImperativeH6437פָּנָהHophal · Imperative · ImperativeH6009עָמַקHiphil · Imperative · ImperativeH3427יָשַׁבQal · ParticipleH935בּוֹאHiphil · Perfect · Indicative |
| v.9 | H1219בָּצַרQal · ParticipleH935בּוֹאQal · Perfect · IndicativeH7604שָׁאַרHiphil · Imperfect · Indicative/jussiveH7843שָׁחַתHiphil · Perfect · Indicative |
Aspect in Hebrew is grammatical form, not tense. Perfect = completed action; Imperfect = incomplete/ongoing. Stem modifies action type (Qal=simple, Niphal=passive, Piel=intensive).
Morphology: OSHB WLC (Open Scriptures, CC BY 4.0) · STEPBible TEHMC (Tyndale House, CC BY 4.0)
Theological Argument
Jeremiah 49 argues that the nations’ particular forms of false security are all exposed before the Lord. Ammon trusts in seized territory, valleys, treasures, and Milkom; Edom trusts in wisdom, hidden places, rocky heights, and terror-inducing reputation; Damascus trusts in fame and regional strength; Kedar and Hazor trust in desert distance, tents, flocks, and life without city defenses; Elam trusts in its bow and military might.
The Lord dismantles each refuge according to its own character. No nation is judged generically. Each is confronted where it has rested its confidence. Yet judgment is not the only word: Ammon and Elam receive promises of restored fortunes, showing that the Lord’s sovereignty over nations includes the power to restore after judgment.
The LORD exposes and judges each nation’s distinctive refuge, demonstrating universal rule and selective mercy among the nations.
- 1.The nations are accountable to the LORD for land, pride, idolatry, violence, and false security.
- 2.False possession cannot overturn the LORD’s covenant purposes.
- 3.Wisdom and geography cannot save the proud.
- 4.Fame and regional strength cannot prevent panic under judgment.
- 5.Distance, mobility, and simplicity of life are not ultimate refuge.
- 6.Military strength is broken when the LORD judges.
- 7.Judgment over nations remains under the LORD’s sovereign freedom to restore.
Theological Focus
- The Lord’s sovereignty over many kinds of nations
- False security dismantled
- Pride and deceptive elevation
- Territory and inheritance
- Judgment on gods and rulers
- The Lord’s plan cannot be overturned
- Scattering and exile
- Future restoration beyond judgment
- Divine Sovereignty over Nations
- Judgment
- False Security
- Human Pride
- Idolatry
- Providence
- Justice and Land
- Scattering
- Mercy toward the Nations
Covenant Significance
Jeremiah 49 shows the covenant God judging nations in relation to Israel’s land, Israel’s enemies, and his universal moral rule. Ammon’s occupation of Gad’s inheritance directly touches covenant territory. Edom’s judgment carries the weight of long-standing brother-nation hostility. Damascus, Kedar, Hazor, and Elam demonstrate that the Lord’s rule extends far beyond Israel’s immediate covenant borders.
The restoration promises for Ammon and Elam show that the Lord’s mercy toward nations can be woven into his larger redemptive purpose.
Old Testament Connections
- Israel’s inheritance is not erased by foreign occupation
- Brother-nation hostility is judged
- The Lord’s rule extends beyond covenant borders
- Idols cannot secure national future
- The nations can be judged and later restored
Canonical Connections
Ammon’s history with Israel includes kinship origins, territorial tensions, hostility, and prophetic judgment.
Jeremiah 49’s Edom oracle participates in the broad biblical witness against Edom’s pride and hostility.
Damascus is a significant Aramean city with a history of regional power and conflict.
Kedar and desert peoples are not beyond the Lord’s word or judgment.
Elam appears in judgment contexts and later among peoples represented at Pentecost, contributing to the nations trajectory.
The chapter joins the biblical theme that wisdom, strength, horses, bows, wealth, and boasting cannot save.
The restoration of Ammon and Elam’s fortunes fits the wider biblical hope of Gentile peoples being brought under the Lord’s mercy.
Canon-Wide Connections
Cross-reference data: OpenBible.info (CC BY 4.0)
Formation Focus
The chapter forms God’s people to surrender every refuge that competes with the Lord, to repent of pride and unjust gain, and to hope in mercy only after judgment has been taken seriously.
Practice Response
- False-refuge inventory - Name the specific form of security you rely on most: wealth, wisdom, reputation, distance, strength, or control.
- Possession audit - Examine whether any comfort or influence has been gained unjustly.
- Humility before strategy - Submit counsel, prudence, and planning to prayer and Scripture.
- Pride descent - Voluntarily come down from self-exalting positions before the Lord brings them down.
- Reputation detachment - Do not let being praised become the basis of identity.
- Hidden-life accountability - Remember that distance, privacy, or independence do not place anyone outside God’s sight.
- Strength surrender - Offer your strongest gift or capacity to the Lord rather than trusting it as savior.
- Restoration hope - Hold open the possibility of mercy for people and peoples judged by God, without softening repentance.
Warnings and Misreadings
- The chapter warns that every nation’s chosen refuge becomes its point of exposure when it stands apart from humble submission to the Lord.
- Do not build security on what you have taken unjustly.
- Do not trust valleys, treasures, or local abundance.
- Do not trust wisdom without reverence for the Lord.
- Do not trust hidden places or elevated strongholds.
- Do not confuse fame with safety.
- Do not assume distance, mobility, or simplicity protects from judgment.
- Do not trust military strength as ultimate.
- Do not assume restoration promises make judgment light.
- Jeremiah 49 is merely a list of unrelated nation-oracles. - The chapter is unified by the Lord’s sovereignty over nations and the exposure of each people’s distinctive false security.
- Ammon’s judgment is only about geography. - The land issue matters, but the oracle also addresses idolatry, wealth, boasting, and future restoration.
- Edom is judged simply because it is related to Israel. - Edom is judged for pride, deceptive security, and opposition within the Lord’s moral governance.
- Wisdom itself is condemned in Edom’s oracle. - The oracle condemns wisdom that cannot stand before the Lord, not wisdom grounded in reverence for him.
- The Damascus oracle is only about emotional panic. - The panic is theological humiliation: a famed city collapses under judgment.
- Kedar and Hazor are safe because they are not conventional walled kingdoms. - Their non-urban or desert security is specifically exposed as vulnerable before the Lord’s appointed instrument.
- Elam’s restoration erases the severity of judgment. - The restoration promise follows scattering, terror, sword, and the Lord’s throne of judgment in Elam.
- The chapter gives direct permission to map ancient nations onto modern states simplistically. - The chapter must be read first in its historical-prophetic setting and then canonically through the theology of the nations.
Discipleship Questions
- What am I possessing, protecting, or benefiting from that may not be mine before the Lord?
- Where do I trust in valleys, treasures, resources, or local advantages as though they can preserve me?
- Has my wisdom become a substitute for humble dependence on God?
- What rocky height am I living on, the place where pride says no one can bring me down?
- What reputation, beauty, or past praise do I treat as insulation from collapse?
- Where do I assume distance, privacy, mobility, or independence will keep me safe from accountability?
- What is my bow, the strength or skill I believe cannot be broken?
- How do restoration promises help me hope without minimizing the seriousness of judgment?
Pastoral Applications
- Preach Jeremiah 49 as a panoramic sermon on false security. Each nation embodies a different refuge that the Lord brings down.
- Use the chapter to help people identify their specific functional refuge: possessions, wisdom, reputation, isolation, mobility, strength, or past identity.
- Leaders should examine whether their ministry or organization is resting on strategy, reputation, assets, or hidden control rather than humble dependence on the Lord.
- Ammon’s oracle warns against securing comfort through unjust possession, exploitation, or advantage taken from others.
- Edom’s oracle calls believers to come down from self-protective heights and surrender pride before God brings it down.
- The chapter helps frame nations and cultures under God’s moral rule without making reckless one-to-one modern identifications.
- The restoration promises for Ammon and Elam support hope that God’s mercy can reach peoples once under judgment.
- The chapter gives vocabulary for warning against hidden security: even places without gates or bars, far from ordinary centers of power, are not outside the Lord’s reach.
- While the chapter is dominated by judgment, the restoration notes remind believers that the Lord can write mercy after devastation.
Pastoral Trajectories
Chapter Movement
The chapter moves through five major judgment units: Ammon’s usurpation and future restoration, Edom’s proud wisdom and mountain security brought low, Damascus’s famed city melting in fear, Kedar and Hazor’s desert security plundered by Babylon, and Elam’s bow broken and people scattered before a final restoration promise.
Discourse Insight
Theological exposition and fulfillment
The chapter forms God’s people to surrender every refuge that competes with the Lord, to repent of pride and unjust gain, and to hope in mercy only after judgment has been taken seriously.
Structural Flow
Chapter Outline
- 49:1-6: Ammon’s False Possession of Gad
- 49:7-13: Edom’s Wisdom and Hiding Places Exposed
- 49:14-18: Edom’s Pride Brought Down
- 49:19-22: The Lord’s Plan Against Edom
- 49:23-27: Damascus in Panic and Fire
- 49:28-33: Kedar and Hazor Plundered
- 49:34-39: Elam’s Bow Broken and Future Restored
Gospel Clarity
Jeremiah 49 exposes the universal human tendency to build refuge apart from God. Ammon trusts possession and treasure; Edom trusts wisdom and height; Damascus trusts fame; Kedar and Hazor trust mobility and distance; Elam trusts the bow. The gospel announces that none of these can save from judgment. Christ alone is true refuge. He humbles the proud, receives repentant sinners, bears judgment at the cross, rises as Lord over the nations, and gathers people from every tribe and tongue.
The restoration promises for Ammon and Elam anticipate the wider mercy of God toward the nations, fulfilled in the gospel mission of the risen Christ.
Primary Emphasis
Jeremiah 49 contributes to the canonical expectation that the Lord will judge the nations, humble the proud, expose every false refuge, and still extend mercy according to his sovereign purpose. In Christ, this trajectory comes into fuller clarity. Jesus is the King before whom every nation, wisdom system, stronghold, desert refuge, and military power must bow.
He is also the Savior through whom blessing goes to the nations, including peoples once under judgment. The restoration notes for Ammon and Elam harmonize with the larger biblical movement toward Gentile inclusion, while the judgments warn that every nation must come to God’s King in humility.
Chapter Contribution
Jeremiah 49 argues that the nations’ particular forms of false security are all exposed before the Lord. Ammon trusts in seized territory, valleys, treasures, and Milkom; Edom trusts in wisdom, hidden places, rocky heights, and terror-inducing reputation; Damascus trusts in fame and regional strength; Kedar and Hazor trust in desert distance, tents, flocks, and life without city defenses; Elam trusts in its bow and military might.
The Lord dismantles each refuge according to its own character. No nation is judged generically. Each is confronted where it has rested its confidence. Yet judgment is not the only word: Ammon and Elam receive promises of restored fortunes, showing that the Lord’s sovereignty over nations includes the power to restore after judgment.
Motifs in This Chapter
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Doctrines in This Chapter
Even in judgment, God demonstrates concern for the vulnerable.
God holds all peoples accountable regardless of their geographic location or lifestyle.
God executes righteous judgment against nations that persist in pride and violence.
God judges nations that exploit others and violate justice.
Even nations under judgment may experience restoration in God’s redemptive plan.
The Lord’s decisions cannot be resisted or overturned by human power.
The Lord directs nations and events to accomplish His purposes.
The Lord ultimately governs the distribution and protection of land and territory.
God governs the rise and fall of nations, including powerful kingdoms such as Elam.
Human reliance on wealth, mobility, or isolation cannot provide ultimate protection.
Prideful confidence in strength, location, or power ultimately collapses before God.
Human understanding cannot prevent the fulfillment of God’s decrees.
The downfall of rebellious nations serves as a warning and testimony to others.
God sometimes promises future restoration even after severe national judgment.
Political prestige and military power cannot secure lasting stability without God.
Doctrinal Weight
The Lord speaks judgment over multiple nations near and far, ruling their lands, rulers, gods, weapons, and futures.
Ammon, Edom, Damascus, Kedar, Hazor, and Elam all face judgment according to the Lord’s word.
Each nation’s distinct refuge is exposed: territory, wealth, wisdom, heights, fame, desert ease, and military strength.
Edom’s pride and self-deception are central, while the wider chapter exposes national arrogance more broadly.
Milkom goes into exile with priests and officials, showing the failure of national gods.
Nebuchadnezzar’s plans against Kedar and Hazor are framed within the Lord’s word and purpose.
Ammon’s occupation of Gad’s inheritance is treated as morally accountable before the Lord.
Elam is scattered to the four winds, showing the Lord’s authority over people movement and exile.
Ammon and Elam receive promises of restored fortunes after judgment.
Reading Lenses
Theological exposition and fulfillment
- The chapter forms God’s people to surrender every refuge that competes with the Lord, to repent of pride and unjust gain, and to hope in mercy only after judgment has been taken seriously.
Commentary (Keil & Delitzsch)
C.F. Keil & F. Delitzsch, Commentary on the Old Testament (1861–91) — public domain
The Biblical World
Chapter At A Glance
The chapter moves through five major judgment units: Ammon’s usurpation and future restoration, Edom’s proud wisdom and mountain security brought low, Damascus’s famed city melting in fear, Kedar and Hazor’s desert security plundered by Babylon, and Elam’s bow broken and people scattered before a final restoration promise.
Jeremiah 49 shows the covenant God judging nations in relation to Israel’s land, Israel’s enemies, and his universal moral rule. Ammon’s occupation of Gad’s inheritance directly touches covenant territory. Edom’s judgment carries the weight of long-standing brother-nation hostility. Damascus, Kedar, Hazor, and Elam demonstrate that the Lord’s rule extends far beyond Israel’s immediate covenant borders.
The restoration promises for Ammon and Elam show that the Lord’s mercy toward nations can be woven into his larger redemptive purpose.
Jeremiah 49 exposes the universal human tendency to build refuge apart from God. Ammon trusts possession and treasure; Edom trusts wisdom and height; Damascus trusts fame; Kedar and Hazor trust mobility and distance; Elam trusts the bow. The gospel announces that none of these can save from judgment. Christ alone is true refuge. He humbles the proud, receives repentant sinners, bears judgment at the cross, rises as Lord over the nations, and gathers people from every tribe and tongue.
The restoration promises for Ammon and Elam anticipate the wider mercy of God toward the nations, fulfilled in the gospel mission of the risen Christ.
Focus Points
- The Lord’s sovereignty over many kinds of nations
- False security dismantled
- Pride and deceptive elevation
- Territory and inheritance
- Judgment on gods and rulers
- The Lord’s plan cannot be overturned
- Scattering and exile
- Future restoration beyond judgment
- Divine Sovereignty over Nations
- Judgment
- False Security
- Human Pride
- Idolatry
- Providence
- Justice and Land
- Scattering
- Mercy toward the Nations
Jer 49:1-6 "Concerning the children of Ammon, thus saith Jahveh: Hath Israel no sons, or hath he no heir? Why doth their king inherit Gad, and his people dwell in his cities? Jer 49:2. Therefore, behold, days are coming, saith Jahveh, when I will cause to be heard against Rabbah of the children of Ammon a war-cry; and it shall become a heap of ruins, and her daughters shall be burned with fire: and Israel shall heir those who heired him, saith Jahveh.
Jer 49:3. Howl, O Heshbon! for Ai is laid waste. Cry! ye daughters of Rabbah, gird yourselves with sackcloth; lament, and run up and down among the enclosures: for their king shall go into captivity, his priests and his princes together. Jer 49:4. Why dost thou glory in the valleys? Thy valley flows away, O thou rebellious daughter, that trusted in her treasures, [saying], Who shall come to me?
Jer 49:5. Behold, I will bring a fear upon thee, saith the Lord Jahveh of hosts, from all that is round thee; and ye shall be driven each one before him, and there shall be none to gather together the fugitives. Jer 49:6. But afterwards I will turn the captivity of the children of Ammon, saith Jahveh." The address begins with a question full of reproach: "Has Israel, then, no sons who could take possession of his land as their inheritance, that the king of the Ammonites has taken possession of Gad (i.
e. , of the hereditary portion of the tribe of Gad), and dwells in the cities of Gad?" The question presupposes that the Israelites had been carried away by Tiglath-pileser, but at the same time, also, that the country still belongs to the Gadites, for they certainly have sons who shall again receive the inheritance of their fathers. Since Jeremiah, as is clear from Jer 49:3, had Amo 1:13-15 in his mind, he evidently uses מלכּם in a double sense, not merely in Jer 49:3, but even in Jer 49:1 also, with a reference to Amo 1:15, meaning the king and god of the Ammonites.
As in Amos, Aquila, Symmachus, Jerome, and the Syriac, so in this passage also, the lxx, Vulgate, and Syriac have understood מלכּם of the god מלכּם; with them agree Ewald, Hitzig, and Graf. But the reasons alleged for the change of מלכּם into מלכּם are quite as insufficient here as in Amo 1:15. Just as, in the last-named passage, מלכּם first of all refers to the king of the Ammonites, so is it here.
It is not the god, but the king, of the Ammonites that has taken possession of the territory of Gad. It is not till Jer 49:3 that the reference to the god Milcom plainly comes out. Jer 49:2. Therefore shall Rabbah, the capital of the Ammonites, hear the cry of war, and be changed into a heap of ruins. רבּת בּני , "The great (city) of the sons of Ammon," is the full name of the Ammonite capital (cf.
Deu 3:11), which is usually called, briefly, רבּה (Amo 1:14; 2Sa 11:1, etc.) ; it was afterwards called Philadelphia, probably after Ptolemy Philadelphus , in Polybius' ̔Ραββατάμανα, in Abulfeda Amân , which is the name still given to its ruins on the Nahr Ammân, i. e. , the Upper Jabbok; see on Deu 3:11. "A cry of war," as in Jer 4:19; cf. Amo 1:14. "A will of desolation," i.
e. , a heap of ruins; cf. Jos 8:28; Deu 13:17. "her daughters" are the smaller cities dependent on the capital, - here, all the remaining cities of the Ammonites; cf. Num 21:25; Jos 15:45, etc. "Israel shall heir those who heired him," i. e. , receive back the property of those who have appropriated his land.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:7-22 Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i. e. , shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel.
On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.) , as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13).
The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22).
In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.
Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them.
Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished?
thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil.
Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf.
Isa 29:14.
Jer 49:23-27 Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10).
After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18.
, Jer 20:1. , Jer 22:3. ; 2Ki 5:1. , Jer 6:8. , 8:28f. , 10:32f. , 12:18ff. , Jer 13:3.) At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.) ; and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser.
This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.)
, because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13).
Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth.
Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement.
Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç.
, about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i. e. , disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc.
There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J.
D. Michaelis, Rosenmüller, and Maurer: "on the sea," i. e. , onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared.
But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i. e. , the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12.
, where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:23-27 Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10).
After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18.
, Jer 20:1. , Jer 22:3. ; 2Ki 5:1. , Jer 6:8. , 8:28f. , 10:32f. , 12:18ff. , Jer 13:3.) At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.) ; and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser.
This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.)
, because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13).
Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth.
Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement.
Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç.
, about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i. e. , disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc.
There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J.
D. Michaelis, Rosenmüller, and Maurer: "on the sea," i. e. , onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared.
But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i. e. , the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12.
, where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:23-27 Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10).
After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18.
, Jer 20:1. , Jer 22:3. ; 2Ki 5:1. , Jer 6:8. , 8:28f. , 10:32f. , 12:18ff. , Jer 13:3.) At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.) ; and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser.
This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.)
, because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13).
Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth.
Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement.
Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç.
, about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i. e. , disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc.
There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J.
D. Michaelis, Rosenmüller, and Maurer: "on the sea," i. e. , onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared.
But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i. e. , the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12.
, where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:23-27 Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10).
After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18.
, Jer 20:1. , Jer 22:3. ; 2Ki 5:1. , Jer 6:8. , 8:28f. , 10:32f. , 12:18ff. , Jer 13:3.) At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.) ; and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser.
This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.)
, because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13).
Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth.
Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement.
Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç.
, about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i. e. , disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc.
There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J.
D. Michaelis, Rosenmüller, and Maurer: "on the sea," i. e. , onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared.
But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i. e. , the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12.
, where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:23-27 Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10).
After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18.
, Jer 20:1. , Jer 22:3. ; 2Ki 5:1. , Jer 6:8. , 8:28f. , 10:32f. , 12:18ff. , Jer 13:3.) At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.) ; and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser.
This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.)
, because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13).
Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth.
Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement.
Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç.
, about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i. e. , disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc.
There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J.
D. Michaelis, Rosenmüller, and Maurer: "on the sea," i. e. , onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared.
But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i. e. , the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12.
, where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate.
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:28-33 "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia.
Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf.
Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר, is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf.
Jer 25:24. In the prophecy, the general designation, "children of the east," i. e. , Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common.
Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side.
Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh.
Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).
Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.) , but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads.
נשׂא, to take away, carry off; להם, sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8.
A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
Jer 49:34-39 Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon.
That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine.
The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes.
Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed.
The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13.
, 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.
The genuineness of this prophecy has been impugned by the newer criticism in different ways; for some quite refuse to allow it as Jeremiah’s, while others consider it a mere interpolation. Hitzig ( Exeg. Handb . 2 Aufl.) considers that this oracle, with its epilogue, Jer 51:59-64, is not to be wholly rejected as spurious, as has been done by Von Cölln and Gramberg; he is so much the less inclined to reject it, because, although there is many an interpolated piece here and there (?)
, yet no independent oracle has hitherto been found in Jeremiah that is wholly interpolated. "In fact," he continues, "this oracle shows numerous traces of its genuineness, and reasons for maintaining it. The use of particular words (Jer 50:6; Jer 51:1, Jer 51:5,Jer 51:7, Jer 51:14, Jer 51:45, Jer 51:55), and the circle of figures employed (Jer 51:7-8, Jer 51:34, Jer 51:37), as well as the style (Jer 50:2-3, Jer 50:7-8, Jer 50:10), especially in turns like Jer 51:2; the concluding formula, Jer 51:57; the dialogue introduced without any forewarning, Jer 51:51, - all unmistakeably reveal Jeremiah; and this result is confirmed by chronological data."
These chronological data, which Hitzig then extracts from particular verses, we cannot certainly esteem convincing, since they have been obtained through a method of exegesis which denies the spirit and the essential nature of prophecy; but his remarks concerning Jeremiah’s use of words and his circle of images are perfectly well-founded, and may be considerably corroborated if the matter were more minutely investigated. Notwithstanding all this, Ewald has again repeated, in the second edition of his work on the Prophets, the assertion first made by Eichhorn, that this prophecy is spurious.
He does not, indeed, deny that "this long piece against Babylon has many words, turns of expression, and thoughts, nay, even the whole plan, in common with Jeremiah; and since Jeremiah is often accustomed in other places also to repeat himself, this might, at the first look, even create a prepossession favouring the opinion that it was composed by Jeremiah himself. But Jeremiah repeats himself in a more wholesale style, and is not unfaithful to himself in his repetitions: here, however, the Jeremianic element peers through only in single though very numerous passages, and the repeated portions are often completely transformed.
What, therefore, appears here as Jeremianic is rather a studied repetition and imitation, which would require here to be all the stronger, when the piece was intended to pass as one of Jeremiah’s writings." Ewald goes on to say that Babylon appears already as directly threatened by Cyrus; and the whole view taken of Babylon as a kingdom utterly degenerated, and unable any longer to escape the final destruction, - the prophetic impetuosity shown in rising up against the Chaldean oppression, - the public summons addressed to all the brethren living in Babylon, that they should flee from the city, now irrecoverably lost, and return to the holy land, - the distinct mention of the Medes and other northern nations as the mortal enemies of Babylon, and of the speedy and certain fall of this city; - all this, says Ewald, is foreign to Jeremiah, nay, even conflicting and impossible.
For particular proof of this sweeping verdict, Ewald refers to the name שׁשׁך (Jer 51:41, as in Jer 25:26) for Babylon, לב for כּשׂדּים, Jer 51:1, and similar circumlocutions for Chaldean names, Jer 51:21. He refers also to certain words which are quite new, and peculiar only to Ezekiel and later writers: סגן, פּחה, Jer 51:23, Jer 51:25, Jer 51:27; גּלּוּלים, Jer 50:2; בּדּים as a designation of false prophets, Jer 50:36; also to החרים, to devote with a curse, Jer 50:21, Jer 50:26; Jer 51:3, which in the rest of Jeremiah occurs only Jer 25:9.
Further, he refers to the headings found in Jer 50:1 and Jer 51:59, which are quite different from what Jeremiah himself would have written; and lastly, to the intimate connection subsisting between Jer 50:27; Jer 51:40, and Isa 34:6. , between Jer 50:39 and Isa 34:14, and between 51:60ff. and Jer 34:16. But all these considerations are much too weak to prove the spuriousness of the passage before us.
The connection with Isa 34 quite agrees with Jeremiah’s characteristic tendency to lean on older prophecies, and reproduce the thoughts contained in them (we merely recall the case of the prophecy concerning Moab in Jer 48, against whose genuineness even Ewald has nothing to say); and it can be brought to tell against the genuineness of this oracle only on the groundless supposition that Isa 34 originated in exile times. The headings given in Jer 50:1 and Jer 51:59 contain nothing whatever that would be strange in Jeremiah: Jer 51:59 is not a title at all, but the commencement of the account regarding the charge which Jeremiah gave to Seraiah when he was going to Babylon, with reference to his carrying with him the prophecy concerning Babylon; and the heading in Jer 50:1 almost exactly agrees with that in Jer 46:13 (see the exposition).
Of the alleged later words, החרים and גּלּוּלים are derived from the Pentateuch, בּדּים from Isa 44:25. סגן and פּחה certainly were not known to the Hebrews till the invasions of Judah by the Assyrians and Chaldeans; but he latter of the two words we find as early as in the address of the Assyrians in Isa 36:9, and the former in Isa 41:25 : thus, not a single one of the words alleged to have been first used by Ezekiel is peculiar to him.
Finally, of the circumlocutions used for the names "Babylon" and "Chaldeans," Ewald himself confesses that שׁשׁך in Jer 25:26 may be Jeremiah's; and he has yet to give proof for the assertion that the names cited are merely circumlocutions in which a play is made on words that did not come into vogue till after Jeremiah’s time. And as little has been even attempted in the way of establishing the opinion he has expressed regarding what is Jeremianic in the prophecy, - that it is a studied repetition and imitation, - or the assertion that Babylon is represented as being directly threatened by Cyrus.
In the Old Testament Scriptures, Cyrus is represented as the king of Persia, which he was; but this prophecy says nothing of the Persians. Thus, the learned supplementary matter with which Ewald seeks to support his general assertions is by no means fitted to strengthen his position, but rather shows that the proper argument for rejecting this oracle as spurious is not to be found in the nature of this particular prophecy, but in the axiom openly expressed by Eichhorn, von Cölln, Gramberg, and other followers of the "vulgar rationalism," that Jeremiah could not have announced the destruction of Babylon by the Medes, because at his time the Medes had not yet appeared on the scene of history as a conquering nation; for, according to the principles of rationalism, the prophets could merely prophesy of things which lay within the political horizon.
It has not escaped the acute observation of Hitzig, that the genuineness of this prophecy could not be shaken by such general assertions; hence he has adopted Movers’ hypothesis of numerous interpolations, in order thereby to account for the use made of portions of Isaiah, which, on dogmatic grounds, are referred to the exile. But for this assumption also there are wanting proofs that can stand the test.
Besides the general assertion that Jeremiah could not have repeated earlier prices word for word, the arguments which Movers and Hitzig bring forward from the context, or from a consideration of the contents, in the case of isolated verses, depend upon false renderings of words, conjectures of a merely subjective character, and misunderstandings of various kinds, which at once fall to the ground when the correct explanation is given. The germ of this prophecy lies in the word of the Lord, Jer 25:12, "When seventy years are completed, I will punish the king of Babylon and that nation for their iniquity, and the land of the Chaldeans, and make it everlasting desolations;" and its position with regard to the other prophecies of Jeremiah against the nations has already been given in outline in the statement of Jer 25:26, "And the king of Sheshach (Babylon) shall drink after them."
Just as these utterances (Jer 25:12, Jer 25:26) stand in full accord with the announcement that, in the immediate future, all nations shall be given into the power of the king of Babylon, and serve him seventy years; so, too, the prophecy against Babylon now lying before us not only does not stand in contradiction with the call addressed to Jeremiah, that he should proclaim to his contemporaries the judgment which Babylon is to execute on Judah and all nations, but it rather belongs to the complete solution of the problems connected with this call. The announcement of the fall of Babylon, and the release of Israel from Babylon, form the subject of the prophecy, which is more than a hundred verses in length.
This double subject, the two parts of which are so closely connected, is portrayed in a series of images which, nearly throughout, are arranged pretty loosely together, so that it is impossible to summarize the rich and varied contents of these figures, and to sketch a correct plan of the course of thought and of the divisions of the oracle. Hence, too, the views of expositors with regard to the division of the whole into parts or strophes widely differ; we follow the view of Ewald, that the whole falls into three main parts (Jer 50:2-28, Jer 50:29 on to Jer 51:26, and 51:27-58), every one of which begins with a spirited exhortation to engage in battle.
These three main portions again fall into ten periods, of which the first three (Jer 50:2-10, Jer 50:11-20, and Jer 50:21-28) form the first main division; the four middle ones form the second main portion (Jer 50:29-40, Jer 50:41 to Jer 51:4, Jer 51:5-14, and Jer 51:15-26); while the following three form the last (vv. 27-37, 38-49, and 50-58). We further agree with what Ewald says regarding the contents of the first two parts in general, viz.
, that in the first the prevailing view is the necessity for the deliverance of Israel, and that in the second, the antithesis between Babylon on the one hand, and Jahveh together with Israel, His spiritual instrument, on the other, is fully brought out; but we do not agree with his remark concerning the third part, that there the prevailing feature is the detailed description of the condition of Israel at that time, for this does not at all agree with the contents of 51:27-58. Rather, the address rises into a triumphant description of the fall of Babylon, in which the Lord will show Himself as the avenger of His people.
On the whole, then, the prophecy is neither wanting in arrangement nor in that necessary progress in the development of thought which proves unity of conception and execution. Jer 50:1 The title, "The word which Jahveh spake concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet," follows Jer 46:13 in choosing אשׁר דּ instead of the usual אשׁר היה, and deviates from that passage only in substituting "by the hand of Jeremiah" for "to Jeremiah," as in Jer 37:2.
The preference of the expression "spake by the hand of" for "spake to," is connected with the fact that the following prophecy does not contain a message of the Lord which came to Jeremiah, that he might utter it before the people, but a message which he was to write down and send to Babylon, Jer 51:60. The apposition to "Babylon," viz. , "the land of the Chaldeans," serves the purpose of more exactly declaring that "Babylon" is to be understood not merely of the capital, but also of the kingdom; cf.
Jer 50:8, Jer 50:45, and 51, 54.
Jer 50:2-10 The fall of Babylon, and deliverance of Israel. - Jer 50:2. "Tell it among the nations, and cause it to be heard, and lift up a standard; cause it to be heard, conceal it not: say, Babylon is taken, Bel is ashamed, Merodach is confounded; her images are ashamed, her idols are confounded. Jer 50:3. For there hath come up against her a nation out of the north; it will make her land a desolation, and there shall be not an inhabitant in it: from man to beast, [all] have fled, are gone.
Jer 50:4. In those days, and at that time, saith Jahveh, the children of Israel shall come, they and the children of Judah together; they shall go, weeping as they go, and shall seek Jahveh their God. Jer 50:5. They shall ask for Zion, with their faces [turned to] the road hitherwards, [saying], Come, and let us join ourselves to Jahveh by an eternal covenant [which] shall not be forgotten.
Jer 50:6. My people have been a flock of lost ones; their shepherds have misled them [on] mountains which lead astray: from mountain to hill they went; they forgot their resting-place. Jer 50:7. All who found them have devoured them; and their enemies said, We are not guilty, for they have sinned against Jahveh, the dwelling-place of justice, and the hope of their fathers, Jahveh.
Jer 50:8. Flee out of the midst of Babylon, and from the land of the Chaldeans; let them go forth, and let them be like he-goats before a flock. Jer 50:9. For, behold, I will stir up, and bring up against Babylon, an assembly of great nations out of the land of the north: and they shall array themselves against her; on that side shall she be taken: his arrows [are] like [those of] a skilful hero [who] does not return empty.
Jer 50:10. And [the land of the] Chaldeans shall become a spoil; all those who spoil her shall be satisfied, saith Jahveh." In the spirit Jeremiah sees the fall of Babylon, together with its idols, as if it had actually taken place, and gives the command to proclaim among the nations this event, which brings deliverance for Israel and Judah. The joy over this is expressed in the accumulation of the words for the summons to tell the nations what has happened.
On the expression, cf. Jer 4:5-6; Jer 46:14. The lifting up of a standard, i. e. , of a signal-rod, served for the more rapid spreading of news; cf. Jer 4:6; Jer 6:1, Isa 13:2, etc. "Cause it to be heard" is intensified by the addition of "do not conceal it." The thing is to be proclaimed without reserve; cf. Jer 38:14. "Babylon is taken," i. e. , conquered, and her idols have become ashamed, inasmuch as, from their inability to save their city, their powerlessness and nullity have come to light.
Bel and Merodach are not different divinities, but merely different names for the chief deity of the Babylonians. Bel = Baal, the Jupiter of the Babylonians, was, as Bel-merodach, the tutelary god of Babylon. "The whole of the Babylonian dynasty," says Oppert, Expéd. en Mésopot . ii. p. 272, "places him [Merodach] at the head of the gods; and the inscription of Borsippa calls him the king of heaven and earth."
עצבּים, "images of idols," and גּלּוּלים, properly "logs," an expression of contempt for idols (see on Lev 26:30), are synonymous ideas for designating the nature and character of the Babylonian gods.
Jer 50:2-10 The fall of Babylon, and deliverance of Israel. - Jer 50:2. "Tell it among the nations, and cause it to be heard, and lift up a standard; cause it to be heard, conceal it not: say, Babylon is taken, Bel is ashamed, Merodach is confounded; her images are ashamed, her idols are confounded. Jer 50:3. For there hath come up against her a nation out of the north; it will make her land a desolation, and there shall be not an inhabitant in it: from man to beast, [all] have fled, are gone.
Jer 50:4. In those days, and at that time, saith Jahveh, the children of Israel shall come, they and the children of Judah together; they shall go, weeping as they go, and shall seek Jahveh their God. Jer 50:5. They shall ask for Zion, with their faces [turned to] the road hitherwards, [saying], Come, and let us join ourselves to Jahveh by an eternal covenant [which] shall not be forgotten.
Jer 50:6. My people have been a flock of lost ones; their shepherds have misled them [on] mountains which lead astray: from mountain to hill they went; they forgot their resting-place. Jer 50:7. All who found them have devoured them; and their enemies said, We are not guilty, for they have sinned against Jahveh, the dwelling-place of justice, and the hope of their fathers, Jahveh.
Jer 50:8. Flee out of the midst of Babylon, and from the land of the Chaldeans; let them go forth, and let them be like he-goats before a flock. Jer 50:9. For, behold, I will stir up, and bring up against Babylon, an assembly of great nations out of the land of the north: and they shall array themselves against her; on that side shall she be taken: his arrows [are] like [those of] a skilful hero [who] does not return empty.
Jer 50:10. And [the land of the] Chaldeans shall become a spoil; all those who spoil her shall be satisfied, saith Jahveh." In the spirit Jeremiah sees the fall of Babylon, together with its idols, as if it had actually taken place, and gives the command to proclaim among the nations this event, which brings deliverance for Israel and Judah. The joy over this is expressed in the accumulation of the words for the summons to tell the nations what has happened.
On the expression, cf. Jer 4:5-6; Jer 46:14. The lifting up of a standard, i. e. , of a signal-rod, served for the more rapid spreading of news; cf. Jer 4:6; Jer 6:1, Isa 13:2, etc. "Cause it to be heard" is intensified by the addition of "do not conceal it." The thing is to be proclaimed without reserve; cf. Jer 38:14. "Babylon is taken," i. e. , conquered, and her idols have become ashamed, inasmuch as, from their inability to save their city, their powerlessness and nullity have come to light.
Bel and Merodach are not different divinities, but merely different names for the chief deity of the Babylonians. Bel = Baal, the Jupiter of the Babylonians, was, as Bel-merodach, the tutelary god of Babylon. "The whole of the Babylonian dynasty," says Oppert, Expéd. en Mésopot . ii. p. 272, "places him [Merodach] at the head of the gods; and the inscription of Borsippa calls him the king of heaven and earth."
עצבּים, "images of idols," and גּלּוּלים, properly "logs," an expression of contempt for idols (see on Lev 26:30), are synonymous ideas for designating the nature and character of the Babylonian gods.
Jer 50:2-10 The fall of Babylon, and deliverance of Israel. - Jer 50:2. "Tell it among the nations, and cause it to be heard, and lift up a standard; cause it to be heard, conceal it not: say, Babylon is taken, Bel is ashamed, Merodach is confounded; her images are ashamed, her idols are confounded. Jer 50:3. For there hath come up against her a nation out of the north; it will make her land a desolation, and there shall be not an inhabitant in it: from man to beast, [all] have fled, are gone.
Jer 50:4. In those days, and at that time, saith Jahveh, the children of Israel shall come, they and the children of Judah together; they shall go, weeping as they go, and shall seek Jahveh their God. Jer 50:5. They shall ask for Zion, with their faces [turned to] the road hitherwards, [saying], Come, and let us join ourselves to Jahveh by an eternal covenant [which] shall not be forgotten.
Jer 50:6. My people have been a flock of lost ones; their shepherds have misled them [on] mountains which lead astray: from mountain to hill they went; they forgot their resting-place. Jer 50:7. All who found them have devoured them; and their enemies said, We are not guilty, for they have sinned against Jahveh, the dwelling-place of justice, and the hope of their fathers, Jahveh.
Jer 50:8. Flee out of the midst of Babylon, and from the land of the Chaldeans; let them go forth, and let them be like he-goats before a flock. Jer 50:9. For, behold, I will stir up, and bring up against Babylon, an assembly of great nations out of the land of the north: and they shall array themselves against her; on that side shall she be taken: his arrows [are] like [those of] a skilful hero [who] does not return empty.
Jer 50:10. And [the land of the] Chaldeans shall become a spoil; all those who spoil her shall be satisfied, saith Jahveh." In the spirit Jeremiah sees the fall of Babylon, together with its idols, as if it had actually taken place, and gives the command to proclaim among the nations this event, which brings deliverance for Israel and Judah. The joy over this is expressed in the accumulation of the words for the summons to tell the nations what has happened.
On the expression, cf. Jer 4:5-6; Jer 46:14. The lifting up of a standard, i. e. , of a signal-rod, served for the more rapid spreading of news; cf. Jer 4:6; Jer 6:1, Isa 13:2, etc. "Cause it to be heard" is intensified by the addition of "do not conceal it." The thing is to be proclaimed without reserve; cf. Jer 38:14. "Babylon is taken," i. e. , conquered, and her idols have become ashamed, inasmuch as, from their inability to save their city, their powerlessness and nullity have come to light.
Bel and Merodach are not different divinities, but merely different names for the chief deity of the Babylonians. Bel = Baal, the Jupiter of the Babylonians, was, as Bel-merodach, the tutelary god of Babylon. "The whole of the Babylonian dynasty," says Oppert, Expéd. en Mésopot . ii. p. 272, "places him [Merodach] at the head of the gods; and the inscription of Borsippa calls him the king of heaven and earth."
עצבּים, "images of idols," and גּלּוּלים, properly "logs," an expression of contempt for idols (see on Lev 26:30), are synonymous ideas for designating the nature and character of the Babylonian gods.