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Teks -- Jeremiah 49:1-39 (NET)

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Konteks
Judgment Against Ammon
49:1 The Lord spoke about the Ammonites. “Do you think there are not any people of the nation of Israel remaining? Do you think there are not any of them remaining to reinherit their land? Is that why you people who worship the god Milcom have taken possession of the territory of Gad and live in his cities? 49:2 Because you did that, I, the Lord, affirm that a time is coming when I will make Rabbah, the capital city of Ammon, hear the sound of the battle cry. It will become a mound covered with ruins. Its villages will be burned to the ground. Then Israel will take back its land from those who took their land from them. I, the Lord, affirm it! 49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed. Cry out in anguish, you people in the villages surrounding Rabbah. Put on sackcloth and cry out in mourning. Run about covered with gashes. For your god Milcom will go into exile along with his priests and officials. 49:4 Why do you brag about your great power? Your power is ebbing away, you rebellious people of Ammon, who trust in your riches and say, ‘Who would dare to attack us?’ 49:5 I will bring terror on you from every side,” says the Lord God who rules over all. “You will be scattered in every direction. No one will gather the fugitives back together. 49:6 Yet in days to come I will reverse Ammon’s ill fortune.” says the Lord.
Judgment Against Edom
49:7 The Lord who rules over all spoke about Edom. “Is wisdom no longer to be found in Teman? Can Edom’s counselors not give her any good advice? Has all of their wisdom turned bad? 49:8 Turn and flee! Take up refuge in remote places, you people who live in Dedan. For I will bring disaster on the descendants of Esau. I have decided it is time for me to punish them. 49:9 If grape pickers came to pick your grapes, would they not leave a few grapes behind? If robbers came at night, would they not pillage only what they needed? 49:10 But I will strip everything away from Esau’s descendants. I will uncover their hiding places so they cannot hide. Their children, relatives, and neighbors will all be destroyed. Not one of them will be left! 49:11 Leave your orphans behind and I will keep them alive. Your widows too can depend on me.” 49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 49:13 For I solemnly swear,” says the Lord, “that Bozrah will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. All the towns around it will lie in ruins forever.” 49:14 I said, “I have heard a message from the Lord. A messenger has been sent among the nations to say, ‘Gather your armies and march out against her! Prepare to do battle with her!’” 49:15 The Lord says to Edom, “I will certainly make you small among nations. I will make you despised by all humankind. 49:16 The terror you inspire in others and the arrogance of your heart have deceived you. You may make your home in the clefts of the rocks; you may occupy the highest places in the hills. But even if you made your home where the eagles nest, I would bring you down from there,” says the Lord. 49:17 “Edom will become an object of horror. All who pass by it will be filled with horror; they will hiss out their scorn because of all the disasters that have happened to it. 49:18 Edom will be destroyed like Sodom and Gomorrah and the towns that were around them. No one will live there. No human being will settle in it,” says the Lord. 49:19 “A lion coming up from the thick undergrowth along the Jordan scatters the sheep in the pastureland around it. So too I will chase the Edomites off their land. Then I will appoint over it whomever I choose. For there is no one like me, and there is no one who can call me to account. There is no ruler who can stand up against me. 49:20 So listen to what I, the Lord, have planned against Edom, what I intend to do to the people who live in Teman. Their little ones will be dragged off. I will completely destroy their land because of what they have done. 49:21 The people of the earth will quake when they hear of their downfall. Their cries of anguish will be heard all the way to the Gulf of Aqaba. 49:22 Look! Like an eagle with outspread wings, a nation will soar up and swoop down on Bozrah. At that time the soldiers of Edom will be as fearful as a woman in labor.”
Judgment Against Damascus
49:23 The Lord spoke about Damascus. “The people of Hamath and Arpad will be dismayed because they have heard bad news. Their courage will melt away because of worry. Their hearts will not be able to rest. 49:24 The people of Damascus will lose heart and turn to flee. Panic will grip them. Pain and anguish will seize them like a woman in labor. 49:25 How deserted will that once-famous city be, that city that was once filled with joy! 49:26 For her young men will fall in her city squares. All her soldiers will be destroyed at that time,” says the Lord who rules over all. 49:27 “I will set fire to the walls of Damascus; it will burn up the palaces of Ben Hadad.”
Judgment Against Kedar and Hazor
49:28 The Lord spoke about Kedar and the kingdoms of Hazor that King Nebuchadnezzar of Babylon conquered. “Army of Babylon, go and attack Kedar. Lay waste those who live in the eastern desert. 49:29 Their tents and their flocks will be taken away. Their tent curtains, equipment, and camels will be carried off. People will shout to them, ‘Terror is all around you!’” 49:30 The Lord says, “Flee quickly, you who live in Hazor. Take up refuge in remote places. For King Nebuchadnezzar of Babylon has laid out plans to attack you. He has formed his strategy on how to defeat you.” 49:31 The Lord says, “Army of Babylon, go and attack a nation that lives in peace and security. They have no gates or walls to protect them. They live all alone. 49:32 Their camels will be taken as plunder. Their vast herds will be taken as spoil. I will scatter to the four winds those desert peoples who cut their hair short at the temples. I will bring disaster against them from every direction,” says the Lord. 49:33 “Hazor will become a permanent wasteland, a place where only jackals live. No one will live there. No human being will settle in it.”
Judgment Against Elam
49:34 Early in the reign of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 49:35 The Lord who rules over all said, “I will kill all the archers of Elam, who are the chief source of her military might. 49:36 I will cause enemies to blow through Elam from every direction like the winds blowing in from the four quarters of heaven. I will scatter the people of Elam to the four winds. There will not be any nation where the refugees of Elam will not go. 49:37 I will make the people of Elam terrified of their enemies, who are seeking to kill them. I will vent my fierce anger and bring disaster upon them,” says the Lord. “I will send armies chasing after them until I have completely destroyed them. 49:38 I will establish my sovereignty over Elam. I will destroy their king and their leaders,” says the Lord. 49:39 “Yet in days to come I will reverse Elam’s ill fortune.” says the Lord.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Ai a town of Canaanites in Benjamin
 · Ammonites the tribe/nation of people descended from Ben-Ammi, Lot's son,Territory of the tribe/nation of Ammon
 · Arpad a town of Syria 40 km north of Aleppo & 100 km east of the Great Sea
 · Babylon a country of Babylon in lower Mesopotamia
 · Ben-hadad king of Syria during the time of King Asa of Judah,king of Syria during the time of King Ahab of Israel,king of Syria during the time of King Amaziah of Judah;,a title for Syrian kings when Babylon was rising to power
 · Ben-Hadad king of Syria during the time of King Asa of Judah,king of Syria during the time of King Ahab of Israel,king of Syria during the time of King Amaziah of Judah;,a title for Syrian kings when Babylon was rising to power
 · Bozrah a town of Edom,a town of Moab
 · Damascus a city-state in Syria, located near Mt. Hermon at the edge of the Syrian desert (OS),a town near Mt. Hermon at the edge of the Syrian desert (OS)
 · Dedan an island off the southwest coast of Asia Minor in the Mediterranean Sea,an island on the south coast of Turkey, 170 km NE of Crete
 · Edom resident(s) of the region of Edom
 · Elam son of Shem son of Noah,a country east of the Tigris and Babylon in the territory of Media,son of Shashak of Benjamin,son of Meshelemiah; a Levite gatekeeper,a man whose descendants returned from exile in Babylon; Elam I,forefather of exile returnees with Zerubbabel; Elam II,forefather of returnees headed by Jeshaiah,forefather of Shecaniah who had to put away his heathen wife,an Israelite chief who signed the covenant to obey God's law,a priest who helped Nehemiah dedicate the new wall of Jerusalem
 · Esau a son of Isaac and Rebekah,son of Isaac & Rebekah; Jacob's elder twin brother,a people (and nation) descended from Esau, Jacob's brother
 · Gad the tribe of Israel descended from Gad, the son of Jacob,the man; the son of Jacob and Zilpah,the tribe of Gad in Israel,a prophet and long time advisor to King David
 · Gomorrah an ancient city known for its sin whose ruins are said to be visible from the Masada,a town destroyed with Sodom by burning sulphur
 · hamath a town of Syria on the Orontes between Aleppo and Damascus (OS)
 · Hamath a town of unknown location
 · Hazor a town 15 km north of Chinnereth, the NW shore of Galilee,a town of south-eastern Judah,a town of south-eastern Judah 20 km south of Hebron (OS),a town of Ephraim 25 km north of Jerusalem,a collective name for some semi-namadic Arabs as distinct from the bedoin of the desert (OS)
 · Heshbon a town of south-eastern Judah
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jeremiah a prophet of Judah in 627 B.C., who wrote the book of Jeremiah,a man of Libnah; father of Hamutal, mother of Jehoahaz, king of Judah,head of an important clan in eastern Manasseh in the time of Jotham,a Benjamite man who defected to David at Ziklag,the fifth of Saul's Gadite officers who defected to David in the wilderness,the tenth of Saul's Gadite officers who defected to David in the wilderness,a man from Anathoth of Benjamin; son of Hilkiah the priest; a major prophet in the time of the exile,an influential priest who returned from exile with Zerubbabel, who later signed the covenant to obey the law, and who helped dedicate Nehemiah's wall,one of Saul's Gadite officers who defected to David in the wilderness
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Kedar son of Ishmael son of Abraham and Hagar,a people descended from Ishmael's son Kedar
 · Milcom a pagan god, the national deity of the Ammonites (IBD)
 · Nebuchadrezzar the king of Babylon who took Judah into exile
 · Rabbah a town; the capital of the nation of Ammon. It is now called Amman, the capital of Jordan.,a town in the hill country of Judah
 · Red Sea the ocean between Egypt and the Sinai Peninsula,the sea between Egypt and Arabia
 · Sodom an ancient town somewhere in the region of the Dead Sea that God destroyed with burning sulphur,a town 25 km south of Gomorrah and Masada
 · Teman son of Eliphaz son of Esau,a chief of Edom,a town or region of Edom
 · Zedekiah son of Chenaanah; a false prophet in the kingdom of King Ahab,son of King Josiah; made king of Judah by Nebuchadnezzar,son of King Jehoiachin,a signer of the covenant to obey the law with Nehemiah,son of Maaseiah; a false prophet in the time of King Jehoiachin,son of Hananiah; a prince of Judah in the time of Jehoiakim


Topik/Tema Kamus: OBADIAH, BOOK OF | Edomites | Edom | Damascus | HAZOR | Rabbah | Ammonites | Bozrah | Persia | Jehoiakim | Elam | Ammonite | Kedar | Teman | Eagle | Syria | Heshbon | Nebuchadnezzar | Ai | MALCAM | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 49:1 - No heir During the long tract of time that there were wars between the Jews and Ammonites, the land of Gad and Reuben which lay beyond Jordan, fell into the h...

During the long tract of time that there were wars between the Jews and Ammonites, the land of Gad and Reuben which lay beyond Jordan, fell into the hands of the Syrians, Moabites, and Ammonites. Hence it is that the prophet saith, Hath Israel no sons? God had given that country of Gilead to Manasseh, Reuben, and Gad; and as mens estates ought to descend to their heirs, so this land should have descended to their posterity, but the Ammonites had taken and possessed it.

Wesley: Jer 49:3 - Ai A city of the Ammonites, not the same mentioned, Jos 7:2, for that was on the other side Jordan.

A city of the Ammonites, not the same mentioned, Jos 7:2, for that was on the other side Jordan.

Wesley: Jer 49:3 - By the hedges Where they might be hidden, and not so easily seen.

Where they might be hidden, and not so easily seen.

Wesley: Jer 49:4 - Flowing Either flowing with water, or plenty of corn and grass.

Either flowing with water, or plenty of corn and grass.

Wesley: Jer 49:5 - Right forth So that you shall be glad to flee, and never look back.

So that you shall be glad to flee, and never look back.

Wesley: Jer 49:5 - Gather up None will receive or entertain you.

None will receive or entertain you.

Wesley: Jer 49:6 - I will bring Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.

Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.

Wesley: Jer 49:7 - Edom The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head...

The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head of the twelve tribes of Israel. God promised him that he should have a fat, and plentiful country, tho' his brother should be his lord; and foretold, that he should break his brother's yoke from off his neck: the land of Seir was his country. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan, their way lay thro' Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin. They were enemies to the Israelites in the time of Saul, 1Sa 14:47, and David, 2Sa 8:14, and Amaziah, 2Ki 14:17, who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin, Jeremiah in this place, Eze 25:12-14; Joe 3:19; Amo 9:11-12, and others.

Wesley: Jer 49:7 - Teman Was a city of Edom.

Was a city of Edom.

Wesley: Jer 49:8 - Dedan Was a city of Arabia joining to Idumea, Isa 21:13, they being neighbours to the Edomites are called to flee, and to get into caves, where they might d...

Was a city of Arabia joining to Idumea, Isa 21:13, they being neighbours to the Edomites are called to flee, and to get into caves, where they might dwell deep in the earth and be in some security.

Wesley: Jer 49:9 - If Edom shall be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the p...

Edom shall be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters: nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.

Wesley: Jer 49:12 - They The Jews, who in comparison with others did not deserve to drink of the cup, yet have drank of it, and can you think to escape? When an Israelite hath...

The Jews, who in comparison with others did not deserve to drink of the cup, yet have drank of it, and can you think to escape? When an Israelite hath not escaped the justice of God, an Edomite must not expect it.

Wesley: Jer 49:13 - Bozrah Edom is expressed under the name of Bozrah, (a part for the whole) Bozrah being its principal city.

Edom is expressed under the name of Bozrah, (a part for the whole) Bozrah being its principal city.

Wesley: Jer 49:14 - An ambassador He speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them. God hath inclined th...

He speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them. God hath inclined them to come against Edom.

Wesley: Jer 49:19 - Behold The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country.

The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country.

Wesley: Jer 49:19 - Appoint Into whose hands shall I give that country.

Into whose hands shall I give that country.

Wesley: Jer 49:19 - For who For I can do whatsoever I please.

For I can do whatsoever I please.

Wesley: Jer 49:19 - Will appoint And who will appoint me a time to plead with men? Who is - Where is that king or potentate that will stand before me?

And who will appoint me a time to plead with men? Who is - Where is that king or potentate that will stand before me?

Wesley: Jer 49:20 - Teman Edom and Teman signify the same thing.

Edom and Teman signify the same thing.

Wesley: Jer 49:20 - The least The least of Nebuchadrezzar's forces shall drag them out of their lurking places.

The least of Nebuchadrezzar's forces shall drag them out of their lurking places.

Wesley: Jer 49:23 - Damascus Being the head of this country, is put for the whole country.

Being the head of this country, is put for the whole country.

Wesley: Jer 49:23 - Hamath Hamath and Arpad were two cities also of Syria.

Hamath and Arpad were two cities also of Syria.

Wesley: Jer 49:23 - On the sea Their inhabitants that live near the sea shall be troubled.

Their inhabitants that live near the sea shall be troubled.

Wesley: Jer 49:25 - Of my joy A city of great renown. The king of Syria is here supposed to speak.

A city of great renown. The king of Syria is here supposed to speak.

Wesley: Jer 49:27 - Ben hadad - Was the common name of the kings of Syria.

hadad - Was the common name of the kings of Syria.

Wesley: Jer 49:28 - Kedar Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea. Hazor was the head city to several kingdoms in Joshua's time.

Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea. Hazor was the head city to several kingdoms in Joshua's time.

Wesley: Jer 49:29 - They The Chaldeans.

The Chaldeans.

Wesley: Jer 49:30 - Flee These seem to be the prophet's words.

These seem to be the prophet's words.

Wesley: Jer 49:31 - Arise The result of Nebuchadrezzar's counsels, giving charge to his armies to march against the Kedarens, who lived at ease and took no care, nor had any ne...

The result of Nebuchadrezzar's counsels, giving charge to his armies to march against the Kedarens, who lived at ease and took no care, nor had any neighbours that could assist them.

Wesley: Jer 49:34 - Against Elam Probably the Persians.

Probably the Persians.

Wesley: Jer 49:38 - My throne God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror.

God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror.

Wesley: Jer 49:39 - But We had the like promise as to Moab, Jer 48:47, and as to Ammon, Jer 49:6, the same latter days either signify after many days, or in the time of the M...

We had the like promise as to Moab, Jer 48:47, and as to Ammon, Jer 49:6, the same latter days either signify after many days, or in the time of the Messiah. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it refers to the spiritual liberty which some of these poor Heathens were brought into by the gospel. We read Act 2:9, that some of the Elamites were at Jerusalem at pentecost, and were some of those converted to Christ.

JFB: Jer 49:1 - Hath Israel . . . no heir? Namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Mo...

Namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (Jos 13:24-25) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (2Ki 24:2) and exulted over its fall ( Psa_83:4-7-8; Zep 2:8-9). It had already, in the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (2Ki 14:26; Amo 1:1, Amo 1:13).

JFB: Jer 49:1 - their king (Amo 1:15); referring to Melchom, their tutelary idol (Zep 1:5); and so the Septuagint reads it here as a proper name (1Ki 11:5, 1Ki 11:33; 2Ki 23:13...

(Amo 1:15); referring to Melchom, their tutelary idol (Zep 1:5); and so the Septuagint reads it here as a proper name (1Ki 11:5, 1Ki 11:33; 2Ki 23:13). The Ammonite god is said to do what they do, namely, occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molech or Melchom was a usurper-king.

JFB: Jer 49:1 - his people The people of Melchom, "their king." Compare "people of Chemosh," Jer 48:46.

The people of Melchom, "their king." Compare "people of Chemosh," Jer 48:46.

JFB: Jer 49:2 - Rabbah "the great," metropolis of Ammon (2Sa 12:26-30). Its destruction is foretold also in Eze 25:5; Amo 1:14-15.

"the great," metropolis of Ammon (2Sa 12:26-30). Its destruction is foretold also in Eze 25:5; Amo 1:14-15.

JFB: Jer 49:2 - her daughters The towns and villages, dependencies of the metropolis (Jos 15:45).

The towns and villages, dependencies of the metropolis (Jos 15:45).

JFB: Jer 49:2 - shall . . . be heir Shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).

Shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).

JFB: Jer 49:3 - Heshbon . . . Ai Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Hes...

Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.

JFB: Jer 49:3 - hedges Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their...

Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.

JFB: Jer 49:3 - their king Melchom, the idol, as the mention of "his priests" shows (compare Jer 48:7).

Melchom, the idol, as the mention of "his priests" shows (compare Jer 48:7).

JFB: Jer 49:4 - thy flowing valley Rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flo...

Rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [GROTIUS]. Or else, as Margin, "shall flow away."

JFB: Jer 49:4 - backsliding Apostate from Jehovah, the God of their father Lot, to Molech.

Apostate from Jehovah, the God of their father Lot, to Molech.

JFB: Jer 49:4 - treasures Her resources for resisting the foe.

Her resources for resisting the foe.

JFB: Jer 49:4 - Who shall, &c. Who can come . . . (Jer 21:13).

Who can come . . . (Jer 21:13).

JFB: Jer 49:5 - every man right forth Whithersoever chance may lead him (Jer 46:5; Gen 19:17); straight before him, onwards at random (Amo 4:3).

Whithersoever chance may lead him (Jer 46:5; Gen 19:17); straight before him, onwards at random (Amo 4:3).

JFB: Jer 49:5 - none . . . gather up him, &c. There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.

There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.

JFB: Jer 49:6 - -- (Compare Jer 48:47). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.

(Compare Jer 48:47). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.

JFB: Jer 49:7 - Concerning Edom A distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfill...

A distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Isa 34:5; Amo 1:11); Jeremiah's about the same time as his preceding prophecies (Jer 49:12; Eze 25:12).

JFB: Jer 49:7 - wisdom For which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Gen 36:15; 1Ki 4:30; see Job, everywhere; Oba 1:8).

For which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Gen 36:15; 1Ki 4:30; see Job, everywhere; Oba 1:8).

JFB: Jer 49:7 - vanished Literally "poured out," that is, exhausted (compare Isa 19:3, Margin) [MAURER]. Or, as the kindred Ethiopic word means, "worn out" [LUDOVICUS DE DIEU]...

Literally "poured out," that is, exhausted (compare Isa 19:3, Margin) [MAURER]. Or, as the kindred Ethiopic word means, "worn out" [LUDOVICUS DE DIEU].

JFB: Jer 49:8 - turn Namely, your backs in flight.

Namely, your backs in flight.

JFB: Jer 49:8 - dwell deep In deep defiles and caves [GROTIUS], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding...

In deep defiles and caves [GROTIUS], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (Jer 49:30).

JFB: Jer 49:8 - Dedan A tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Gen 25:1-3).

A tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Gen 25:1-3).

JFB: Jer 49:8 - Esau The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment...

The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment being perpetuated in his descendants (Heb 12:16-17).

JFB: Jer 49:9 - -- (Oba 1:5). Grape gatherers, yea even thieves, leave something behind them; but the Chaldeans will sweep Idumea clean of everything.

(Oba 1:5). Grape gatherers, yea even thieves, leave something behind them; but the Chaldeans will sweep Idumea clean of everything.

JFB: Jer 49:10 - -- Edom became politically extinct after the time of the Romans.

Edom became politically extinct after the time of the Romans.

JFB: Jer 49:10 - uncovered his secret places Where he hid himself (Jer 49:8) and his treasures (Isa 45:3). I have caused that nothing should be so hidden as that the conqueror should not find it.

Where he hid himself (Jer 49:8) and his treasures (Isa 45:3). I have caused that nothing should be so hidden as that the conqueror should not find it.

JFB: Jer 49:10 - brethren Ammon.

Ammon.

JFB: Jer 49:10 - neighbours The Philistines.

The Philistines.

JFB: Jer 49:11 - -- Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom....

Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (Jer 49:6; Jer 48:47); the extinction of the adult males is the prominent idea (compare Jer 49:12).

JFB: Jer 49:12 - -- (Compare Jer 25:15-16, Jer 25:29).

(Compare Jer 25:15-16, Jer 25:29).

JFB: Jer 49:12 - they whose judgment was not to drink of the cup The Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He re...

The Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should pardon His sons sooner than aliens [CALVIN].

JFB: Jer 49:13 - Bozrah (See on Jer 48:24).

(See on Jer 48:24).

JFB: Jer 49:14 - -- (Oba 1:1-3).

JFB: Jer 49:14 - ambassador . . . unto the heathen A messenger from God to stir up the Chaldeans against Edom.

A messenger from God to stir up the Chaldeans against Edom.

JFB: Jer 49:15 - -- David and Joab had already humbled Edom (2Sa 8:14).

David and Joab had already humbled Edom (2Sa 8:14).

JFB: Jer 49:16 - terribleness The terror which thou didst inspire into others.

The terror which thou didst inspire into others.

JFB: Jer 49:16 - deceived thee Rendered thee proudly confident, as if none would dare to assail thee.

Rendered thee proudly confident, as if none would dare to assail thee.

JFB: Jer 49:16 - dwellest in . . . rock Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks.

Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks.

JFB: Jer 49:16 - though . . . nest . . . eagle (Job 39:27; Oba 1:3-4). The eagle builds its nest in the highest craggy eyry.

(Job 39:27; Oba 1:3-4). The eagle builds its nest in the highest craggy eyry.

JFB: Jer 49:17 - -- (Compare 1Ki 9:8).

(Compare 1Ki 9:8).

JFB: Jer 49:18 - -- (Jer 50:40; Deu 29:23; Amo 4:11).

JFB: Jer 49:18 - no man shall abide there That is, of the Idumeans. The Romans had a garrison there.

That is, of the Idumeans. The Romans had a garrison there.

JFB: Jer 49:19 - he Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jer 48:40; Jer 46:18).

Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jer 48:40; Jer 46:18).

JFB: Jer 49:19 - swelling As a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [CALVIN]. See as to the translation,...

As a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [CALVIN]. See as to the translation, "pride of the Jordan," see on Jer 12:5.

JFB: Jer 49:19 - habitation of . . . strong The fastnesses of Idumea (compare Num 24:21). MAURER translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore havi...

The fastnesses of Idumea (compare Num 24:21). MAURER translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore having enjoyed uninterrupted tranquillity; so in Jer 49:20 the image is retained, the Idumeans being compared to "a flock," and their king to "a shepherd," in this verse, and the enemy to "a lion" (compare Jer 50:17-19). English Version accords more with the Hebrew.

JFB: Jer 49:19 - suddenly "in the twinkling of an eye," as the Hebrew implies.

"in the twinkling of an eye," as the Hebrew implies.

JFB: Jer 49:19 - him . . . her I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but...

I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but," translate, "for." GROTIUS translates, "run upon her," or "to her," instead of "run away from her." MAURER understands it, "I will make him (the Idumean) run away from her" (that is, from his own land); the similar change of reference of the pronouns (Jer 50:44) favors this.

JFB: Jer 49:19 - who is a chosen man, &c. God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from ...

God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses.

JFB: Jer 49:19 - who is like me? (Exo 15:11).

JFB: Jer 49:19 - who will appoint me the time? Namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (Job 9:19).

Namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (Job 9:19).

JFB: Jer 49:19 - shepherd Leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (Job 41:10), or save t...

Leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (Job 41:10), or save the Idumean flock.

JFB: Jer 49:20 - least of the flock The weakest and humblest of the Chaldean host. Compare Jer 6:3, where the hostile leaders and their hosts are called "shepherds and their flocks."

The weakest and humblest of the Chaldean host. Compare Jer 6:3, where the hostile leaders and their hosts are called "shepherds and their flocks."

JFB: Jer 49:20 - draw . . . out "shall drag them away captive" [GROTIUS]; shall drag them to and fro, as a lion (Jer 49:19) does feeble sheep [MAURER].

"shall drag them away captive" [GROTIUS]; shall drag them to and fro, as a lion (Jer 49:19) does feeble sheep [MAURER].

JFB: Jer 49:20 - with them That is, the habitation which they possess.

That is, the habitation which they possess.

JFB: Jer 49:21 - was heard in That is, shall be heard at.

That is, shall be heard at.

JFB: Jer 49:21 - Red Sea A considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was calle...

A considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was called from Edom, that is, "red" (Gen 25:30, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.

JFB: Jer 49:22 - -- (Compare Jer 48:40-41).

(Compare Jer 48:40-41).

JFB: Jer 49:22 - Bozrah (See on Jer 48:24).

(See on Jer 48:24).

JFB: Jer 49:23 - -- Prophecy as to Damascus, &c. (Isa 17:1; Isa 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter ...

Prophecy as to Damascus, &c. (Isa 17:1; Isa 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [JOSEPHUS, Antiquities, 10.9,7].

JFB: Jer 49:23 - Hamath is confounded At the tidings of the overthrow of the neighboring Damascus.

At the tidings of the overthrow of the neighboring Damascus.

JFB: Jer 49:23 - on the sea That is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot q...

That is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot quiet it," that is, it cannot be quieted (Isa 57:20).

JFB: Jer 49:23 - it Whatever dwellers are there "cannot be quiet."

Whatever dwellers are there "cannot be quiet."

JFB: Jer 49:25 - city of praise The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere...

The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere for its beauty (Jer 33:9; Jer 51:41). "How is it possible that such a city has not been left whole--has not been spared by the foe?" Compare left, Luk 17:35-36. So Israel "left" standing some of the Canaanite cities (Jos 11:13).

JFB: Jer 49:25 - of my joy That is, in which I delighted.

That is, in which I delighted.

JFB: Jer 49:26 - Therefore That is, Since Damascus is doomed to fall, therefore, &c.

That is, Since Damascus is doomed to fall, therefore, &c.

JFB: Jer 49:27 - palaces of Ben-hadad That palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2Ki 13:...

That palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2Ki 13:3; Amo 1:4; it was a common name of the Syrian kings (compare 1Ki 15:18; meaning "son of Hadad," the idol).

JFB: Jer 49:28 - Kedar Son of Ishmael (Gen 25:13). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2Ch 21:16-17; Psa 120:5). Kedar mean...

Son of Ishmael (Gen 25:13). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2Ch 21:16-17; Psa 120:5). Kedar means "blackness" (Son 1:5).

JFB: Jer 49:28 - Hazor Not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik.

Not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik.

JFB: Jer 49:28 - men of the east Kedar and Hazor were east of Judea (Jdg 6:3; Job 1:3).

Kedar and Hazor were east of Judea (Jdg 6:3; Job 1:3).

JFB: Jer 49:29 - tents In which they dwelt, from which they are called Scenites, that is, tent dwellers.

In which they dwelt, from which they are called Scenites, that is, tent dwellers.

JFB: Jer 49:29 - curtains Namely, with which the tents were covered (Jer 4:20; Jer 10:20; Psa 104:2).

Namely, with which the tents were covered (Jer 4:20; Jer 10:20; Psa 104:2).

JFB: Jer 49:29 - they shall cry unto them, Fear, &c. The foe, on crying, Fear . . ., shall discomfit them (the Kedarenes) by their mere cry.

The foe, on crying, Fear . . ., shall discomfit them (the Kedarenes) by their mere cry.

JFB: Jer 49:30 - -- (See on Jer 49:8). No conqueror would venture to follow them into the desert.

(See on Jer 49:8). No conqueror would venture to follow them into the desert.

JFB: Jer 49:31 - wealthy Rather, "tranquil" (1Ch 4:40).

Rather, "tranquil" (1Ch 4:40).

JFB: Jer 49:31 - neither gates nor bars The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Ez...

The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Eze 38:11). They thought their scanty resources and wilderness position would tempt no foe.

JFB: Jer 49:31 - alone Separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Num 23:9; Deu 33:28; Mic 7:14).

Separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Num 23:9; Deu 33:28; Mic 7:14).

JFB: Jer 49:32 - camels Their chief possessions; not fields or vineyards.

Their chief possessions; not fields or vineyards.

JFB: Jer 49:32 - in utmost . . . corners Who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jer 9:26; Jer 25:23) [GROTIUS].

Who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jer 9:26; Jer 25:23) [GROTIUS].

JFB: Jer 49:32 - calamity from all sides Which will force even those in "corners" to "scatter" themselves.

Which will force even those in "corners" to "scatter" themselves.

JFB: Jer 49:33 - -- (Mal 1:3).

(Mal 1:3).

JFB: Jer 49:34 - Elam Part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here m...

Part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been idolatrous, whereas Persia proper was mainly monotheistic.

JFB: Jer 49:35 - bow Elam was famed for its bowmen (Isa 22:6).

Elam was famed for its bowmen (Isa 22:6).

JFB: Jer 49:35 - chief of their might In opposition to "bow," that is, bowmen, who constituted their main strength.

In opposition to "bow," that is, bowmen, who constituted their main strength.

JFB: Jer 49:36 - four winds, &c. Nebuchadnezzar's army containing soldiers from the four quarters.

Nebuchadnezzar's army containing soldiers from the four quarters.

JFB: Jer 49:37 - consumed As a distinct nation (Dan. 8:2-27). Fulfilled under Alexander and his successors.

As a distinct nation (Dan. 8:2-27). Fulfilled under Alexander and his successors.

JFB: Jer 49:38 - -- I will show Myself King by My judgments there, as though My tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of ...

I will show Myself King by My judgments there, as though My tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of which Elam was a part, may be meant [GROTIUS]; or rather, that of Nebuchadnezzar (Jer 43:10). Then the restoration of Elam (Jer 49:39) will refer partly to that which took place on the reduction of Babylon by Cyrus, prince of Persia and Media.

JFB: Jer 49:39 - latter days The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (Act 2:9). After the predictions of judgment to...

The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (Act 2:9).

After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jer 51:59-60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.

Clarke: Jer 49:1 - Concerning the Ammonites Concerning the Ammonites - This prophetic discourse was also delivered after the capture of Jerusalem

Concerning the Ammonites - This prophetic discourse was also delivered after the capture of Jerusalem

Clarke: Jer 49:1 - Hath Israel no sons? - no heir? Hath Israel no sons? - no heir? - The Ammonites, it appears, took advantage of the depressed state of Israel, and invaded their territories in the t...

Hath Israel no sons? - no heir? - The Ammonites, it appears, took advantage of the depressed state of Israel, and invaded their territories in the tribe of Gad, hoping to make them their own for ever. But the prophet intimates that God will preserve the descendants of Israel, and will bring them back to their forfeited inheritances

Clarke: Jer 49:1 - Why then doth their king Why then doth their king - מלכם Malcom or Milcom , the chief idol of the Ammonites. That the idol Milcom is here meant is sufficiently eviden...

Why then doth their king - מלכם Malcom or Milcom , the chief idol of the Ammonites. That the idol Milcom is here meant is sufficiently evident from Jer 49:3, where it is said: "Milcom (not their king) shall go into captivity; his Priests and his princes together."Milcom is also called Molech. Malcom is put here for the Ammonites, as the people of Chemosh in the preceding chapter are put for the Moabites in general.

Clarke: Jer 49:3 - Run to and fro by the hedges Run to and fro by the hedges - It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the ...

Run to and fro by the hedges - It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the walls of their gardens; but others think that it refers to the smaller cities or villages, called here the daughters of Rabbah, the metropolis; the inhabitants of which are exhorted to seek safety somewhere else, as none can be expected from them, now that the enemy is at hand.

Clarke: Jer 49:4 - Wherefore gloriest thou Wherefore gloriest thou - Though thy valleys be fruitful, yet glory not in them. Though thou have much political and military power, do not trust in...

Wherefore gloriest thou - Though thy valleys be fruitful, yet glory not in them. Though thou have much political and military power, do not trust in them, nor in the multitude of thy cities; a stronger than thou is coming against thee.

Clarke: Jer 49:6 - Afterward I will bring again Afterward I will bring again - The Ammonites are supposed to have returned with the Moabites and Israelites, on permission given by the edict of Cyr...

Afterward I will bring again - The Ammonites are supposed to have returned with the Moabites and Israelites, on permission given by the edict of Cyrus.

Clarke: Jer 49:7 - Concerning Edom Concerning Edom - This is a new and separate discourse

Concerning Edom - This is a new and separate discourse

Clarke: Jer 49:7 - Teman Teman - A part of Idumea, put here for the whole country.

Teman - A part of Idumea, put here for the whole country.

Clarke: Jer 49:8 - Dwell deep Dwell deep - An allusion to the custom of the Arabs, who, when about to be attacked by a powerful foe, strike their tents, pack up their utensils, l...

Dwell deep - An allusion to the custom of the Arabs, who, when about to be attacked by a powerful foe, strike their tents, pack up their utensils, lade their camels, which they can do in a couple of hours, and set off to the great desert, and so bury themselves in it that no enemy either will or can pursue, as it is the Arabs alone that know the deserts, and can find water and provender for their support

Clarke: Jer 49:8 - Dedan Dedan - Was a city of Idumea, not far from Teman.

Dedan - Was a city of Idumea, not far from Teman.

Clarke: Jer 49:9 - If grape-gatherers If grape-gatherers - Both in vintage and harvest every grape and every stalk are not gathered; hence the gleaners get something for their pains: but...

If grape-gatherers - Both in vintage and harvest every grape and every stalk are not gathered; hence the gleaners get something for their pains: but your enemies shall not leave one of you behind; all shall be carried into captivity.

Clarke: Jer 49:10 - I have made Esau bare I have made Esau bare - I have stripped him of all defense, and have discovered his hiding-places to his enemies.

I have made Esau bare - I have stripped him of all defense, and have discovered his hiding-places to his enemies.

Clarke: Jer 49:11 - Leave thy fatherless children Leave thy fatherless children - The connection of this with the context is not easy to be discerned; but, as a general maxim, it is of great importa...

Leave thy fatherless children - The connection of this with the context is not easy to be discerned; but, as a general maxim, it is of great importance. Widows and orphans are the peculiar care of God. He is as the best of fathers to the one, and the most loving of husbands to the other. Even the widows and orphans of Esau, who escape the general destruction, shall be taken care of by the Lord.

Clarke: Jer 49:12 - Art thou he that shall altogether go unpunished? Art thou he that shall altogether go unpunished? - A similar form of speech appears, Jer 25:29. Others, less wicked than thou, have been punished an...

Art thou he that shall altogether go unpunished? - A similar form of speech appears, Jer 25:29. Others, less wicked than thou, have been punished and canst thou expect to escape? Thou shalt not escape.

Clarke: Jer 49:13 - Bozrah shall become a desolation Bozrah shall become a desolation - Bozrah, a city of Idumea, is here put for the whole country.

Bozrah shall become a desolation - Bozrah, a city of Idumea, is here put for the whole country.

Clarke: Jer 49:14 - I have heard a rumor I have heard a rumor - The Lord has revealed to me what he is about to do to the Edomites

I have heard a rumor - The Lord has revealed to me what he is about to do to the Edomites

Clarke: Jer 49:14 - An ambassador is sent An ambassador is sent - I believe this means only that God has given permission, and has stirred up the hearts of these nations to go against those ...

An ambassador is sent - I believe this means only that God has given permission, and has stirred up the hearts of these nations to go against those whom he has doomed to destruction.

Clarke: Jer 49:16 - O thou that dwellest O thou that dwellest - All Idumea is full of mountains and rocks, and these rocks and mountains full of caves, where, in time of great heats, and in...

O thou that dwellest - All Idumea is full of mountains and rocks, and these rocks and mountains full of caves, where, in time of great heats, and in time of war, the people take shelter.

Clarke: Jer 49:18 - As in the overthrow of Sodom As in the overthrow of Sodom - The destruction of Sodom and Gomorrah and the neighboring cities was so terrible, that, when God denounces judgments ...

As in the overthrow of Sodom - The destruction of Sodom and Gomorrah and the neighboring cities was so terrible, that, when God denounces judgments against incorrigible sinners, he tells them they shall be like Sodom and Gomorrah

Clarke: Jer 49:18 - No man shall abide there No man shall abide there - It shall be so desolate as not to be habitable. Travellers may lodge on the ground for a night; but it cannot become a pe...

No man shall abide there - It shall be so desolate as not to be habitable. Travellers may lodge on the ground for a night; but it cannot become a permanent dwelling.

Clarke: Jer 49:19 - Behold, he shall come up like a lion Behold, he shall come up like a lion - See the note on Jer 12:5. The similitude used here is well illustrated by Dr. Blayney: "When I shall occasion...

Behold, he shall come up like a lion - See the note on Jer 12:5. The similitude used here is well illustrated by Dr. Blayney: "When I shall occasion a like commotion in her (Idumea) as a fierce and strong lion may be supposed to do in the sheep-folds, then I will cause him (the man of whom it is said in the preceding verse that he should not dwell in it) to run away from her as the affrighted shepherds and their flocks run from the lion.

Clarke: Jer 49:19 - A chosen man A chosen man - Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.

A chosen man - Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.

Clarke: Jer 49:20 - The inhabitants of Teman The inhabitants of Teman - Taken here for the whole of Idumea. These are a kind of synonyms which prevent monotony, and give variety to the poetR...

The inhabitants of Teman - Taken here for the whole of Idumea. These are a kind of synonyms which prevent monotony, and give variety to the poet’ s versification

Clarke: Jer 49:20 - Surely the least or the flock shall draw them out Surely the least or the flock shall draw them out - They shall be like timid sheep; the weakest foe shall overcome them.

Surely the least or the flock shall draw them out - They shall be like timid sheep; the weakest foe shall overcome them.

Clarke: Jer 49:21 - The earth is moved The earth is moved - The whole state is represented here as a vast building suddenly thrown down, so as to cause the earth to tremble, and the noise...

The earth is moved - The whole state is represented here as a vast building suddenly thrown down, so as to cause the earth to tremble, and the noise to be heard at a great distance.

Clarke: Jer 49:22 - He shall come up and fly as the eagle He shall come up and fly as the eagle - Nebuchadnezzar. See Jer 48:40.

He shall come up and fly as the eagle - Nebuchadnezzar. See Jer 48:40.

Clarke: Jer 49:23 - Concerning Damascus Concerning Damascus - This is the head or title of another prophecy. Damascus was one of the principal cities of Syria. It was taken by David, 2Sa 8...

Concerning Damascus - This is the head or title of another prophecy. Damascus was one of the principal cities of Syria. It was taken by David, 2Sa 8:6, was retaken in the reign of Solomon, 1Ki 11:24, etc., and regained its independence. Its kings were often at war with the ten tribes, and once it joined with them for the destruction of Judah. To defend himself against these powerful enemies Ahaz made a league with the king of Assyria, who besieged Damascus, took, and demolished it. From that time we hear nothing of Damascus till we meet with it in this prophecy. It appears to have been rebuilt and restored to some consequence. It made an obstinate resistance to Nebuchadnezzar; but was at last taken and sacked by him. At present it is both a large and populous city, with considerable commerce

Clarke: Jer 49:23 - Hamath is confounded Hamath is confounded - This is a city of Syria, on the Orontes. The Greeks called it Epiphania

Hamath is confounded - This is a city of Syria, on the Orontes. The Greeks called it Epiphania

Clarke: Jer 49:23 - Arpad Arpad - Not far from Damascus

Arpad - Not far from Damascus

Clarke: Jer 49:23 - Sorrow on the sea Sorrow on the sea - They are like the troubled sea, that cannot rest.

Sorrow on the sea - They are like the troubled sea, that cannot rest.

Clarke: Jer 49:25 - How is the city of praise not left How is the city of praise not left - Damascus is so ruined that she can no more be called a praiseworthy or happy city.

How is the city of praise not left - Damascus is so ruined that she can no more be called a praiseworthy or happy city.

Clarke: Jer 49:27 - The palaces of Ben-hadad The palaces of Ben-hadad - Damascus was a seat of the Syrian kings, and Ben-hadad was a name common to several of its kings.

The palaces of Ben-hadad - Damascus was a seat of the Syrian kings, and Ben-hadad was a name common to several of its kings.

Clarke: Jer 49:28 - Concerning Kedar, and Concerning the Kingdoms of Hazor Concerning Kedar, and Concerning the Kingdoms of Hazor - This is the title of another new prophecy Kedar was the name of one of the sons of Ishmael ...

Concerning Kedar, and Concerning the Kingdoms of Hazor - This is the title of another new prophecy

Kedar was the name of one of the sons of Ishmael (Gen 25:13) who settled in Arabia, and who gave name to a powerful tribe of Arabs who used to traffic with the Tyrians in cattle. It appears from this prophecy that Nebuchadnezzar got a commission to go against and reduce them to great misery.

Clarke: Jer 49:29 - Their tents and their flocks Their tents and their flocks - This description of property shows that they were Scenite or Nomad Arabs; persons who dwell in tents, and whose princ...

Their tents and their flocks - This description of property shows that they were Scenite or Nomad Arabs; persons who dwell in tents, and whose principal property was cattle, especially camels, of the whole of which they were plundered by the Chaldeans.

Clarke: Jer 49:30 - Dwell deep Dwell deep - Retire into the depths of the desert. See on Jer 49:8 (note)

Dwell deep - Retire into the depths of the desert. See on Jer 49:8 (note)

Clarke: Jer 49:30 - Inhabitants of Hazor Inhabitants of Hazor - I cannot find this place. It was no doubt in Arabia, and a place of considerable importance; but it is now no more.

Inhabitants of Hazor - I cannot find this place. It was no doubt in Arabia, and a place of considerable importance; but it is now no more.

Clarke: Jer 49:31 - The wealthy nation The wealthy nation - גוי שליו goi sheleiv , "the peaceable nation"-

The wealthy nation - גוי שליו goi sheleiv , "the peaceable nation"-

Clarke: Jer 49:31 - Have neither gates nor bars Have neither gates nor bars - The Arabs, who had nothing but their tents; no cities, nor even permanent villages.

Have neither gates nor bars - The Arabs, who had nothing but their tents; no cities, nor even permanent villages.

Clarke: Jer 49:32 - The utmost corners The utmost corners - Even in these utmost inaccessible recesses the sword and pillage shall reach them. "‘ The utmost corners;’ insulated...

The utmost corners - Even in these utmost inaccessible recesses the sword and pillage shall reach them. "‘ The utmost corners;’ insulated coasts; the peninsula of Arabia."- Blayney.

Clarke: Jer 49:33 - Hazor shall be a dwelling for dragons Hazor shall be a dwelling for dragons - Shall be turned into a wilderness

Hazor shall be a dwelling for dragons - Shall be turned into a wilderness

Clarke: Jer 49:33 - A desolation for ever A desolation for ever - Never to be repeopled

A desolation for ever - Never to be repeopled

Clarke: Jer 49:33 - There shalt no man abide there There shalt no man abide there - It may occasionally be visited, but never made a permanent abode.

There shalt no man abide there - It may occasionally be visited, but never made a permanent abode.

Clarke: Jer 49:34 - The Word - Against Elam The Word - Against Elam - Another new head of prophecy. As this was delivered in the beginning of the reign of Zedekiah, it can have no natural nor ...

The Word - Against Elam - Another new head of prophecy. As this was delivered in the beginning of the reign of Zedekiah, it can have no natural nor historical connection with the other prophecies in this various chapter. Some think that by Elam Persia is always meant; but this is not at all likely. It was a part of the Babylonian empire in the time of Daniel, (Dan 8:2), and is most probably what is called Elymais by the Greeks. This, with Susiana, Nebuchadnezzar subdued, and took from Astyages, king of Media.

Clarke: Jer 49:35 - I will break the bow of Elam I will break the bow of Elam - They were eminent archers; and had acquired their power and eminence by their dexterity in the use of the bow. See Is...

I will break the bow of Elam - They were eminent archers; and had acquired their power and eminence by their dexterity in the use of the bow. See Isa 22:6. Strabo, Livy, and others speak of their eminence in archery.

Clarke: Jer 49:36 - Will I bring the four winds Will I bring the four winds - Nebuchadnezzar and his armies, gathered out of different provinces, and attacking this people at all points in the sam...

Will I bring the four winds - Nebuchadnezzar and his armies, gathered out of different provinces, and attacking this people at all points in the same time

Clarke: Jer 49:36 - There shall be no nation, etc. There shall be no nation, etc. - They shall be scattered through the one hundred and twenty-seven provinces of which the Babylonish empire is compos...

There shall be no nation, etc. - They shall be scattered through the one hundred and twenty-seven provinces of which the Babylonish empire is composed.

Clarke: Jer 49:38 - I will set my throne in Elam I will set my throne in Elam - This is spoken either of Nebuchadnezzar or Cyrus. It is certain that Cyrus did render himself master of Elymais and M...

I will set my throne in Elam - This is spoken either of Nebuchadnezzar or Cyrus. It is certain that Cyrus did render himself master of Elymais and Media, which are in the land of Elam.

Clarke: Jer 49:39 - I will bring again the captivity of Elam I will bring again the captivity of Elam - As this is to be in the latter days, probably it may mean the spiritual freedom which these people would ...

I will bring again the captivity of Elam - As this is to be in the latter days, probably it may mean the spiritual freedom which these people would receive under the Gospel dispensation. Under Cyrus, the Elamites, collected out of all quarters, were united with the Persians, their neighbors, and became, with them, masters of the east. See Calmet and Dahler. There are still, however, difficulties on this subject. Who the Elamites were is still a question. That which appears to be nearest the truth is, that the Elamites and Persians were two distinct people, and continued so till blended together under Cyrus. It is in this light that I have considered the subject in the preceding notes. Neighboring people are frequently confounded in history, and sometimes the name of a people is given to those who have the same character.

Calvin: Jer 49:1 - NO PHRASE We have said that the Ammonites were not only contiguous to the Moabites, but had also derived their origin from Lot, and were thus connected with th...

We have said that the Ammonites were not only contiguous to the Moabites, but had also derived their origin from Lot, and were thus connected with them by blood. Their origin was indeed base and shameful, for they were, as it is well known, the offspring of incest. There was, however, the bond of fraternity between them, because both nations had the same father. God had spared them when he brought up his people from Egypt; for in remembrance of the holy man Lot, he would have both peoples to remain uninjured. But ingratitude doubled their crime, for these impious men ceased not in various ways to harass the children of Abraham.: For this reason, therefore, does Jeremiah now prophesy against them.

And we see here, again, the object of this prophecy and the design of the Holy Spirit in announcing it, even that the Israelites might know that they were not so completely cast away by God, but that there remained some remnants of his paternal favor; for if the Moabites and the Ammonites had been free from all evils, it would have been a most grievous trial; it would have been enough to overwhelm weak minds to see a people whom God had adopted, miserably oppressed and severely chastised, while heathen nations were remaining quiet in the enjoyment of their pleasures, and exulting also over the calamities of others. God, then, in order to mitigate the grief and sorrow which the children of Israel derived from their troubles and calamities, shews that he would yet show them favor, because he would carry on war against their enemies, and become the avenger of all the wrongs which they had suffered. It was no common consolation for the Israelites to hear that they were still the objects of God’s care, who, nevertheless, seemed in various ways to have poured forth his wrath upon them in a full stream. We now, then, see the reason why Jeremiah denounced destruction on the Ammonites, as he did before on the Moabites.

Then he says, To the children of Ammon: 28 Are there no children to Israel? Hath he no heir? It was a trial very grievous to the miserable Israelites to see a part of the inheritance promised them by God forcibly taken from them by the Ammonites; for what must have come to their minds but that they had been deceived by vain promises? But it had happened, that the Ammonites had deprived the children of Israel of a part of their inheritance. Hence the Prophet teaches us here, that though God connived for a time, and passed by this robbery, he yet would not suffer the Ammonites to go unpunished for having taken to themselves what justly belonged to others. Hence it is added, Why doth their king inherit Gad ?

I know not why Jerome rendered מלכם , melkam, as though it were the name of an idol, as the word is found in the Prophet Amos. 29 But it is evident that Jeremiah speaks here of the king, for immediately after he adds, his people Their king, then, he says, inherits Gad Gad is not the name of a place, as some think, but Mount Gilead, which had been given to that tribe. The Prophet says that they possessed the country of the Gadites; for they had been ejected from their portion, and the children of Ammon had occupied what had been given by God to them. And this is confirmed by the Prophet Amos, when he says,

“For three of the transgressions of the children of Ammon, and for four, I will not be propitious to them, because they have cut off the mountain of Gilead.” 30 (Amo 1:13)

He speaks there metaphorically, because God had fixed the limits between the tribe of Gad and the children of Ammon, so that both might be satisfied with their own inheritance. But the children of Ammon had broken through and expelled the tribe of Gad from the cities of Mount Gilead. This, then, is what now our Prophet means, even that they had taken to themselves that part of the land which had been allotted to the children of Gad; for it immediately follows, and his people dwell in his cities, even in the cities which had been given by lot to that tribe; for we know that a possession beyond Jordan had been given to the children of Gad. We now, then, perceive the meaning of the words.

God, then, shews that he had not forgotten his covenant, though he had for a time suffered the Ammonites to invade the inheritance which he had conferred on the children of Israel; yet the Gaddites would at length recover what had been unjustly taken from them. For it was a robbery not to be endured, that the Ammonites should have dared to take to themselves that land, which was not the property of men, but rather of God himself, for he had called it his rest, because he would have his people to dwell there. And though God inflicted a just punishment on the Gaddites when he expelled them from their inheritance, yet he afterwards punished the children of Ammon, as he is wont to chastise his own children by the hand of the wicked, and at length to render them also their just reward. It now follows —

Calvin: Jer 49:2 - NO PHRASE God testifies here plainly that he would not suffer the Ammonites for ever to enjoy their unjust plunder. He says that the days would come, in order...

God testifies here plainly that he would not suffer the Ammonites for ever to enjoy their unjust plunder. He says that the days would come, in order to sustain with hope the minds of his children: for the Prophet announced his prediction at a time when the Ammonites were in a state of security; and then, some years elapsed while that people enjoyed their spoils. He therefore holds here the minds of the faithful in suspense, that they might learn patiently to wait until the fixed time of God’s vengeance came. For this reason, then, he says, that the days would come when God would cause the trumpet of war to resound in Rabbah He speaks as of a thing extraordinary, for the Ammonites thought, as we shall see, that they should never be in any danger. As, then, they proudly trusted in their own strength, the Prophet speaks here of the trumpet of war in Rabbah, which was the metropolis of the whole land. Some think that it was Philadelphia, a name given to it by Ptolemy. Interpreters, however, do not agree; but the opinion mostly received is, that it was Philadelphia. Now, as to the main thing, there is no doubt but that it was then the chief seat of government, and the capital of the kingdom, because the Prophet, stating a part for the whole, includes the whole land when he speaks of this city.

He says that she would become a heap of desolation But this was then wholly incredible, because Rabbah was so fortified that no one thought that it could be destroyed. But the Prophet now declares that the whole city would be demolished, so that neither walls nor private houses would remain, but that it would be a deformed mass of ruins. He adds, her daughters shall be burned with fire By daughters he no doubt understands towns and villages; and hence is confirmed what I have said, that Rabbah was then the chief city of the whole land of Ammon. At the end of the verse he says, Israel shall possess all who possess them 31 By these words Jeremiah again confirms what I have slightly referred to, that the calamity of the Ammonites would be a testimony as to God’s paternal kindness towards his chosen people, because he resolved to avenge the wrongs done to them. As, then, God undertook the cause of the Israelites as his own, he sufficiently manifested the favor he had intended for his people, and for no other reason, but because he had gratuitously chosen them.

It may be asked, when was this prophecy fulfilled? God, indeed, under David, gave some indication of their future subjection, but Israel never possessed that land. Indeed, from that time Ammon had not been brought low until after the overthrow of Israel. It then follows that what Jeremiah predicted here, was not fully accomplished except under the kingdom of Christ. David humbled that nation, because he had received a great indignity from the king of Ammon; and he took also Rabbah, as it is evident front sacred history. (2Sa 12:29, etc.; 1Ch 20:1.) He was yet satisfied with making the people tributary. From that time they not only shook off the yoke, but exercised authority within the borders of Israel; and that the Israelites had recovered what they had lost, we nowhere read. 32 Then Israel began to possess power over the Ammonites when the kingdom of Christ was established; by which all heathen nations were not only brought into subjection and under the yoke, but all unworthy of mercy were also reduced to nothing. What is added at the end of the verse is not superfluous; for the Prophet introduces God as the speaker, because he speaks of great things, and of which it was difficult to be fully convinced. It now follows —

Calvin: Jer 49:3 - Howl, thou Heshbon The Prophet now triumphs, as it were, over the land of Ammon, and, according to his accustomed manner, as we have before seen; for had the prophets s...

The Prophet now triumphs, as it were, over the land of Ammon, and, according to his accustomed manner, as we have before seen; for had the prophets spoken without metaphors, and simply narrated the things treated of by them, their words would have been frigid and inefficient, and would not have penetrated into the hearts of men. This, then, is the reason why the prophets adopted an elevated style, and adorned with grandeur their prophecies; for they never, like rhetoricians, affected eloquence, but necessity so urged them, that they represented to the eyes those things which they could not otherwise form a conception of in their minds. On this subject we have spoken often already; but I am again constrained briefly to touch on it, because those who are not well acquainted with Scripture, and do not understand the design of the Holy Spirit, may think that words only are here poured forth. But when we duly weigh what I have said, then we shall readily acknowledge that the Prophet did not, without reason, enlarge on what he had previously said.

Howl, thou Heshbon, he says, for Ai is laid waste These were two neighboring cities: hence he exhorts Heshbon to howl on seeing the overthrow of another city. He then adds, Cry, or cry aloud, ye daughters of Rabbah He again repeats what he had before touched upon as to the city Rabbah. Gird yourselves, he says, with sackcloth, or put on sackcloth. He does not here exhort the citizens of Rabbah to repentance, but he speaks according to the customs of the people, as it has been stated elsewhere. Sackcloth was, indeed, a symbol of penitence; when the miserable wished humbly to flee to God’s mercy, and to confess their sins, they put on sackcloth. But the unbelieving imitated the faithful without discretion or judgment. Hence it was, that they scattered ashes on their heads, that without any reason they put on sackcloth. What was then commonly done is now mentioned by Jeremiah; Put on sackcloth, he says, lament and run here and there by the fences

He afterwards adds in the third person, for gone is their king into captivity. He expressed this, that the Israelites might know, that though that kingdom flourished for a time, yet the day of which the Prophet had spoken would come, when the condition of the Ammonites would be nothing better than that of the Israelites; whose king, as it was known, had been driven into exile, together with the priests and princes. The Prophet now denounces the same punishment on the Ammonites, that not only their king would be driven into another land, as a captive, but also their princes and their priests. It follows —

Calvin: Jer 49:4 - Who trusts in her secrecies As the minds of men continually vacillate, because they do not sufficiently consider the infinite power of God, the Prophet, that he might remove all...

As the minds of men continually vacillate, because they do not sufficiently consider the infinite power of God, the Prophet, that he might remove all obstacles which might have rendered his prophecy doubtful, now declares that the Ammonites gloried in vain in their valleys. Some understand by valleys a fertile land, well watered. But the Prophet, as I think, refers rather to fortified places. He then says, that they in vain gloried in their deep valleys; as they were surrounded with mountains, so they thought that they could not be approached. He derides this vain confidence, Why, he says, dost thou glory in thy valleys, or, profundities? Flown down has thy valley. By saying, that the valley, or depth, had flown down, he alludes to its situation: for when any one considers a region situated among mountains, the land appears as flowing, like a river gliding between its banks. It is then a striking allusion to a deep place, when he says that the valley flowed down 33 It was the same as though he had said, “Thy depth has vanished,” or, “It shall not be to thee such a protection as thou thinkest.” But the meaning is, that though the Ammonites, confiding in their defences, disregarded all attacks of enemies, they would yet be exposed to plunder; for their mountains and valleys would avail them nothing, notwithstanding the opinion they entertained, that they were so fortified, that they could not be assailed.

He calls Ammon a rebellious, or a backsliding daughter, though he mentions no particulars. But Ezekiel and also Amos and Zephaniah, these three, clearly show why God was so severe towards the Ammonites, (Eze 25:0; Amo 1:13; Zep 2:9;) it was because they had uttered blasphemies against him and his people, exulted over the miseries and calamities of the chosen people, and plundered them when they saw them overcome by their enemies. For these reasons, then, our Prophet now calls them a rebellious people: they had proudly exalted themselves against God, and exercised cruel tyranny as to the miserable Israelites, who were yet, as it has been stated, connected with them by blood.

Who trusts in her secrecies, or hidden places: rendered by some, “in her treasures.” But as אצר , atser, means to hide, the reference is, as I think, to strongholds; for the Prophet in the next words explains himself, Who can come to me? It appears, then, that the Ammonites thought themselves thus secure, because they were not exposed to their enemies, but protected by their mountains, as though they were in hiding places. This boasting sufficiently shews that they did not so much trust in their treasures as in their hidden places, because they dwelt in recesses. The meaning is, that though the Ammonites gloried that they were beyond the reach of danger, yet God would become the avenger of the cruelty which they had exercised towards their relations, the Israelites. It follows —

Calvin: Jer 49:5 - NO PHRASE Jeremiah at length concludes his prophecy, by saying, that God would dissipate that foolish confidence through which the Ammonites were filled with p...

Jeremiah at length concludes his prophecy, by saying, that God would dissipate that foolish confidence through which the Ammonites were filled with pride, because he would bring a terror on them. He sets up terror in opposition to that security in which the Ammonites lay torpid; for they were inebriated, as it were, with their pleasures. And then the strongholds by which they thought themselves protected, so hardened their hearts, that they feared no danger. God then sets up this terror in opposition to the false arrogance by which they were inflated: I bring, then, a terror from all around thee. And this was not without reason added, for the Ammonites thought that they could, on some side, escape, if enemies pressed hard on them; and as there were many outlets, they thought it impossible that they should fall into the hands of enemies. But God declares that they would be in every way full of fear, for terror would surround and besiege them, so that they could not escape.

He then adds, Ye shall be driven out, every one to his face, or, before his face. This would be the effect of terror, because God would deprive them of all thought; for when we flee in haste, and only regard any opening that may present itself, it is evident that we are driven by terror. As we say in French, Il court devant soi; so the Prophet says here, Ye shall be driven out, every one before his face, that is, “ye shall flee wherever a place may be open to you.” He shews that they would be so full of fear, that they would not consider which would be the best way, nor think of a safe retreat; they would, in short, think of nothing but of flight. And to the same purpose is what follows: There will be none to gather the dispersed: for when trembling seizes the hearts of the multitude, they can yet be recalled, when one who has more courage than the rest encourages them to stop, as we know that many armies have been in this way saved; for as to soldiers, when suddenly seized with fear, a leader has often been able to gather them again. But the Prophet, when he says, that there would be none to call them back from flight, intimates their destruction. He at length subjoins —

Calvin: Jer 49:6 - NO PHRASE He now says the same thing of the children of Ammon, as he said before of the Moabites, that some hope yet remained for them, for God would at length...

He now says the same thing of the children of Ammon, as he said before of the Moabites, that some hope yet remained for them, for God would at length show mercy to that nation. But, as we have said, these promises were but adventitious, because God had chosen but one people to be a Father to them; and the children of Abraham must be viewed as distinct from all other nations. But though God built, as it were, a wall to separate his people from aliens, it was yet his will to give some preludes of his favor, and of the calling of the Gentiles. The Prophet, then, had here a regard to the kingdom of Christ. The promise, no doubt, extended itself to his coming; for he speaks of the calling of the Gentiles, which God deferred until he manifested his own Son to the world. It is the same then, as though the Prophet had said, that God’s mercy would at length be showed to the Ammonites in common with others; that is, when God would gather his Church from the whole world, and unite, in one body, those who were before scattered. Nor is there a doubt but that the Prophet, speaking of the children of Ammon, intended to show what was to be manifested through all parts of the world. And so it is, that on our calling is our salvation founded, for we see that the gospel has not been, without a design, proclaimed to the world; but as God had determined and settled this from the beginning, so we see that Jeremiah was a herald of our adoption. This, then, is the import of what is said. He afterwards passes over to the children of Edom. But I cannot now proceed farther.

Calvin: Jer 49:7 - NO PHRASE Here Jeremiah turns to Idumeans, who were most inveterate enemies to the chosen people, though their origin ought to have disposed them to show kindn...

Here Jeremiah turns to Idumeans, who were most inveterate enemies to the chosen people, though their origin ought to have disposed them to show kindness to them, for they had descended from the same father, even Abraham. The Idumeans also gloried in their holy descent, and had circumcision in common with the Jews. It was then a most impious cruelty that the Idumeans entertained such bitter hatred towards their own blood. Hence our Prophet most severely reproved them, as also did Ezekiel and Obadiah. (Eze 25:12; Oba 1:1)

He says first, Is there not wisdom any more in Teman? By these words he intimates, that though the Idumeans thought themselves safe through their own counsels, because they excelled in acuteness, it yet would avail them nothing, for the Lord would blind them and deprive them of a sane mind; for what is put here interrogatively is declared plainly by Obadiah, (Oba 1:8) even in God’s name,

“I will take away wisdom from Teman, and there shall be no understanding in Mount Esau.”

But as Obadiah had preceded Jeremiah, it was necessary that he should speak of this as of a future thing. But our Prophet, as the judgment of which Obadiah was a witness and a herald, was near at hand, boldly exults over the Idumeans, and laughs at their reproach, inasmuch as they were deprived of counsel and understanding when they had most need of them. Teman, no doubt, was the name of a mountain or of a region; and this we learn from the Prophet Habakkuk,

“God shall come from Teman, and the holy one from Mount Paran.” (Hab 3:3)

It was also a chief city, as we learn form other places; and our Prophet sets it forth as the seat of the kingdom, when he says, Is there not wisdom in Teman? and then, Has counsel perished from the intelligent?

I wonder that interpreters, skillful in the language and conversant in it, should render the last word “ sons, ” for it is unsuitable to the place. 34 The word, no doubt, is derived from בום , bun, to understand, and not from בנה , bene, to build, whence the word, בנים , benim, sons, comes. For how can it suit this passage to say, Is there no more wisdom in Teman? Has counsel perished from the children? that is, as they understand it, “from the children of Esau.” But this is frigid and forced; and the two clauses correspond much better when read thus, “Is there no more wisdom in Teman? has counsel perished from the intelligent?” that is, from those who have hitherto boasted of their intelligence and acuteness.

He then adds, Rotten has become their wisdom. The verb סרח , sarech, means to be superfluous, but some render it here to be putrid, as it is in Niphal I know not whether they have done this, because they did not know another meaning suitable to the context; but we may fitly render it thus, that their wisdom had become superfluous, that is, useless. We may also adopt another meaning, that their wisdom had been hitherto overflowing, that is, superabounded; for they had such wisdom, so as not only to act wisely for themselves, but also to show to others what was right and useful. As then the Idumeans possessed so much wisdom as to direct others, and not to be wise only for themselves, the words would read well were they rendered, that their wisdom had abounded. But in that case the words would be ironical; for the Prophet seems to assign a reason for his astonishment.

I give then this explanation: he first says, Is there wisdom no more in Teman? He exclaims, as though the thing was very strange, “How can this be! is the very fountain of wisdom exhausted? Who could have thought that a city so renowned for wisdom would become so fatuitous as not to know her approaching calamity, so as to meet it, and apply in time the remedy?” And to the same effect he adds, Has counsel perished from the intelligent? At length he subjoins, Abounded has their wisdom; and this he says, in order to show a reason for his astonishment. 35

But we must notice the sameness and the difference between our Prophet and Obadiah. The latter foretold the blindness of that nation; but our Prophet, as though he wished to rouse from their torpor those who had been inattentive to the prophecy of Obadiah, exclaims, “How has wisdom perished from Teman, and counsel from the intelligent?” We must further observe, that this punishment was by God inflicted on the Idumeans, because they had applied all their thoughts to frauds and intrigues; and it seldom happens, but that they who excel in acuteness become very sharp and fraudulent. As then men are thus wont to abuse for the most part their knowledge, God blinds them, and shews that men cannot of themselves be wise, but as far as it is given them from above. As I have already said, the Prophet enlarges on this judgment, that he might the more effectually rouse the minds of men. For had the Idumeans been rustics, such as dwell among mountains, and had no report prevailed as to their wisdom, no one would have wondered that they were taken and subdued; for simple and unwary men are exposed to the intrigues of their enemies, and cannot escape them. But the Prophet, in order to set forth this judgment of God as wonderful, says that their wisdom had been as it were overflowing, that is, like an abundant treasure, for they administered counsel to others. As, then, the Idumeans so much excelled in intelligence, especially those who dwelt in the city Teman, the Prophet shews by this very circumstance that their blindness proceeded from the manifest vengeance of God, and that such a change did not happen by chance. It follows, —

Calvin: Jer 49:8 - NO PHRASE The Prophet shews here how great was the pride of that nation, and sets it as it were before their eyes. Flee, he says; the language is abrupt, yet ...

The Prophet shews here how great was the pride of that nation, and sets it as it were before their eyes. Flee, he says; the language is abrupt, yet the meaning is not ambiguous. The meaning is, that when any one warned the Idumeans to flee, none of them would move; nay, they would remain fixed in their own country, for they thought that they would have there a perpetual quietness. The citizens of Dedan have made deep their habitation He names another city not far from Teman. He then adds, in God’s name, But I will bring destruction on Esau in the time of his visitation 36

We now understand the design of the Prophet, — that he wished to set before our eyes how proudly the Idumeans trusted in their defences, as they never could be persuaded to flee. The Prophet then, as God’s herald, declares that they would have to flee. But what did they do? They made deep their habitation, that is, they would remain quiet in their own country, as though they were fixed in the center of the earth, and therefore unassailable. By saying then that they made deep, he sets forth their obstinacy, so that no one could terrify them, though he announced extreme dangers. But it was his purpose thus to strengthen confidence in his prophecy, because the greatest part of the faithful could form no judgment but according to the present aspect of things; and the Idumeans proudly laughed at all threatenings. That the faithful then might not think that the Idumeans would be safe, he afterwards adds, in God’s name, “Behold, I will bring ruin on Esau.” He mentions their father, and the Idumeans, we know, descended from Esau the first-born of Isaac; and hence they were of the same blood with the Israelites. But the Prophet, by bringing forward the name of a reprobate man, intended, no doubt, to renew the memory of a curse, for Esau had been rejected, and his younger brother Jacob succeeded in his place. Hence the Prophet, that he might gain more credit to his words, brought before the people what was well known to them, that Esau had been rejected by God; for on the rejection of Esau depended their gratuitous election and adoption.

And he says that God would be the avenger of that nation at the time of visitation; for as I have before reminded you, what we have read was not immediately fulfilled. When, therefore, the Israelites suffered extreme calamities, their hope might a hundred times have failed them, on seeing the Idumeans remaining still as it were asleep in their pleasures, and these judgments of God as it were buried; for it might have come to their minds that all which Jeremiah had declared had passed away like smoke. Hence, to sustain their hope and patience, he sets before them here the time of visitation; as though he had said, that the Idumeans also would have their turn, after God had patiently borne with their impiety and spared them for a long time. But of this we shall hereafter see. Now, as I have shown elsewhere, the words which remind us of the time of God’s visitations, ought to be noticed, that we may not by hastening fall headlong, as it is usually the case; for they who are in a hurry, fall at the first step. That we may then learn to wait for the ripened time, let this remain fixed in our minds, that God has his settled seasons of visitations. It now follows —

Calvin: Jer 49:9 - NO PHRASE Interpreters have not only obscured, but also perverted this verse, and only said what is to no purpose, and have gone far from the meaning of the Pr...

Interpreters have not only obscured, but also perverted this verse, and only said what is to no purpose, and have gone far from the meaning of the Prophet. 37 How so? because it did not occur to them to compare this with a passage in Obadiah. Obadiah is the true interpreter; nay, our Prophet has borrowed what we read here from him. For there a question is asked, “If thieves were to come to thee, if robbers ( שדדי , shaddi, is added there, but is omitted by Jeremiah) — if robbers by night, how wouldest thou have been reduced to nothing?” But in the first place the rendering ought to be, “Had thieves come to thee, how wouldest thou have been reduced to nothing?” then he adds, “Would they not have stolen what would suffice them?” He afterwards adds the second clause, “If the grape-gatherers had come to thee, would they not have left grapes.” There is now then no ambiguity in the Prophet’s words, if we read them interrogatively. But there is an implied contrast between the calamity threatened to the people and the other devastations. Were a thief of the night to plunder another’s house, he would depart, loaded with his prey, and leave something behind; for in all plunder some things remain: so also as to grape-gatherers, some grapes remain, which escape the gatherers.

Then the Prophet here shews, that so great would be the destruction of that nation, that it would exceed all kinds of plundering; for when one strips his vines, he leaves some grapes; and when a thief enters a house, he does not carry all things away with him, being satisfied with his booty. But nothing, he says, shall be left remaining with the Idumeans. We hence see why the Prophet brings forward the two comparisons, that of the grape-gatherers and of the thieves.

We must at the same time observe, that when God denounces his vengeance on the Israelites, he often adduces these comparisons, in order to show that nothing would be left them, “When the olives are shaken, yet some fruit remains on the top of the trees; but thou shalt be wholly emptied.” As God had said these things, the Israelites might have raised an objection and said, “What is our condition, and how miserable! for we are extremely afflicted; though God afflicts the Idumeans, yet he deals mildly with them, for God’s wrath is less inflamed against them than against us.” Lest then the faithful should be thus thrown into despair, our Prophet declares that the Idumeans would be wholly destroyed, so that not a grape would be left them, nor any of their furniture, for their enemies would lay desolate the whole land. Now follows a confirmation of this verse —

Calvin: Jer 49:10 - NO PHRASE As to the beginning of the verse, the meaning of the Prophet is not obscure; for he means that such would be the destruction of the people of Edom, t...

As to the beginning of the verse, the meaning of the Prophet is not obscure; for he means that such would be the destruction of the people of Edom, that they would be spoiled by enemies, that they would become wholly naked. But he speaks in the name of God: Behold, I uncover Esau, and make open his hidden things By hidden things he means treasures, as it is evident from Obadiah. He then says that he would so expose the Idumeans to plunder, that there would be no hidden thing but that their enemies would seize and plunder it. This is the meaning.

He then confirms what I have said, that this plundering would not be like grape-gathering, or theft, or common robbery, because God would altogether empty the Idumeans of all that they had, even of all that they hid in the ground.

Calvin: Jer 49:11 - NO PHRASE With regard to the end of the verse, some give this explanation, “There will be none to say:” there is then a word to be understood, — “there...

With regard to the end of the verse, some give this explanation, “There will be none to say:” there is then a word to be understood, — “there will be none to say, Leave thy orphans to me, I will nourish or sustain them, or I will he a father to them; and thy widows, let them hope or trust in me, or rest on me.” For it is no small comfort to parents, when they know that their widows would have one to flee to, and also their orphans. When one dies and sees that his widow is destitute of every help, and sees that his orphans are miserable and needy, his paternal and conjugal love is grievously wounded. For is it more bitter than death itself, when the husband cannot provide any help for his widow, when he cannot provide any relief for his orphans. Hence some interpreters think that the ruin of this people is in this way exaggerated; that is, because no one would be found to bring comfort to parents, and to take as it were the place of the dead.

But the meaning would not be unsuitable, were the words deemed ironical, that the Prophet spoke in the person of God, Leave to me thy orphans, I will nourish them, and let thy widows rest on me, or trust in me: for it follows afterwards, Behold, they to whom there was no judgment, have drunk of the cup, etc. The passage then would not read amiss, if we consider that God taunts the Idumeans, and ironically declares that he would be a judge against them even after they were dead; for God’s vengeance, we know, reaches to the third and the fourth generation. As then he had before declared, that the Idumeans would be destroyed, their seed, their brethren, and their neighbors, so he now confirms the same thing, — “What! dost thou expect that I should be a father or a protector to thy orphans? that I should bring aid to thy widow? This thou expectest in vain from me.”

The Prophet, in a few words, very sharply goads the minds of the Idumeans, when God thus presents himself, and says by way of mockery, that he would be a protector to their orphans and widows; for they had indiscriminately vented their rage on orphans and women, and spared neither sex nor age. Then God shews here that there was no reason why they should expect any comfort as to their children, for he would be their avenger to the third and the fourth generation. And forced, no doubt, is what some say; at least I do not see how the words, I will nourish them, can comport with the rest of the context. This clause, then, I apply to God himself, because his vengeance would consume them with their brethren, their neighbors and their seed. And the irony is the most suitable to the whole passage; that is, that God meant to show, that he could bring no help to orphans or aid to widows, since they had been so cruel both to orphans and widows. 38 Then follows a confirmation —

Calvin: Jer 49:12 - NO PHRASE He confirms the last verse, as I think, — that God’s vengeance awaited the whole seed of Esau, because it would be unreasonable to deal more seve...

He confirms the last verse, as I think, — that God’s vengeance awaited the whole seed of Esau, because it would be unreasonable to deal more severely with God’s people than with aliens, who had wholly shaken off the yoke. For I explain what is said here of the Church, Those to whom it was not their judgment to drink the cup shall surely drink Some apply this to neighboring nations who had not become so wicked as the Idumeans. But this exposition is frigid, and we ought always, as we have said elsewhere, to have regard to the design of the Prophet. What then was his object but to show to the faithful, that there was no reason for them to despond, however grievously God might afflict them, because the punishment which he would inflict on the Idumeans would in no way be milder; for we know that we are greatly tempted by envy when we see that the state of the impious and the reprobate is better than that of God’s children. And it was for this purpose that Psa 37:0 was composed,

“Envy not the wicked, nor let their prosperity vex thee, because they shall soon perish.”

And David also, in Psa 73:2, confesses, that he in a manner staggered when he saw the wicked luxuriating in their pleasures, while the children of God were miserably treated. Then our Prophet in this place, as often elsewhere, had regard to the faithful, and wished to sustain them, lest they should succumb under their burden, when God afflicted them as well as the Idumeans. Hence he says, when speaking of the Idumeans, Drinking they shall drink the cup whose judgment was not to drink, and shalt thou be exempted ? that is, “I will not spare my people, and should I spare aliens? this cannot be.”

We then see that it was a fruitful source of consolation to the faithful, when they heard that the wicked, who openly and avowedly disregarded God, could not escape his judgment.

But it may be now asked, how could he say that it was not the judgment of the Church to drink of the cup of God’s wrath? He speaks comparatively, and this answer ought to suffice us. It is certain that the Israelites deserved all the evils which they suffered. God then justly chastised them; he did not act without reason or through sudden wrath, but executed what he had previously decreed. It was then God’s judgment, even what he had determined and fixed; for judgment here is to be taken for God’s decree, by which he apportions to each his own lot. It was not then a judgment to the Israelites to drink of the cup, when one compared them to the Idumeans, — how so? Here a new question arises, for the Israelites had been worse than all others. The Idumeans had departed wholly from God; all light had become extinct among them; and then the law had not been given them: before Jacob went down to Egypt, who was to be from thence delivered according to the prefixed time made known to Abraham, they dwelt in mountains separated from the land of Canaan. They therefore possessed no part of God’s law, except that they had the empty symbol of circumcision. But the Israelites, on whom had always shone the doctrine of the law, were altogether inexcusable. Why then does the Prophet say that there was no judgment to them? My answer is, that the reference here is not to the persons of men, but on the contrary to the grace of God, through which he had been pleased to embrace the children of Israel. As then God had chosen that nation, what is regarded here is special adoption; for it is right in God to indulge his children, and it is right also in him to pardon them rather than aliens. When any one is offended with his own son, he will be reconciled to him; but an alien will not find pardon.

We now then see that the Prophet does not regard what the people had deserved, nor consider how detestable had been their impiety, and of what grievous punishment they were worthy; but on the contrary, he refers to that grace of God through which he had chosen the seed of Jacob. He had indeed previously chosen the whole seed of Abraham; but the rejection of Esau followed, so that Jacob alone remained as the seed. Since then God had manifested himself as a father to the children of Jacob, the Prophet says that it was not their judgment to drink of the cup, because it was according to reason and common sense that God should forgive them rather than aliens, whom he had already rejected, and who were like putrid members: They, then, whose judgment was not to drink the cup, drinking shall drink, and shalt thou escape free ? The meaning is, that if the green wood is burnt, what will become of the dry? as Christ said. (Luk 23:31.) There is a similar consolation mentioned in 1Pe 4:17, where those afflictions are mentioned to which the Church of God is now exposed. Now, as we are tender and delicate, and the minds of many may be harassed, Peter says, that if God be so severe towards his own, those of his own household, what will become of the wicked? what dreadful vengeance awaits them?

We hence perceive the drift of the Prophet’s words, and what doctrine may be hence deduced, even that when we see God’s judgment beginning at God’s house, as the Prophet elsewhere says, (Jer 25:29) and as also Peter says; that is, when God chastises his own children, and seems in the meantime to pass by the wicked, we ought patiently to wait for the visitation previously mentioned; and this ought always to be remembered by us, “If this be done in the green tree, what will be done in the dry?” We shall not then envy the wicked, when God defers and does not immediately execute his judgment; for the punishments inflicted by God on his servants are only temporary and limited, and intended as medicine, inasmuch as all we suffer are helps to our salvation, as Paul teaches us. (Rom 8:28.) As then God paternally chastises us, let us not shun his paternal hand; nor let us think that God deals more kindly with the wicked because he suspends his judgments, for at length they will be hurried into their own ruin, as the Prophet says here.

In speaking of a cup, the Prophet uses a phrase common in Scripture, for the Scripture by a metaphor calls punishment inflicted on men for their sins a cup; because God apportions to each his just measure. It is taken then as allowed, that calamities are not by chance, but proceed from God’s hand, as though he gave a cup to drink. Now when he afflicts his own, they are constrained to drink as it were his wrath; it is therefore a sour and a bitter cup. But the wicked shall hereafter drink poison. Even medicine, though displeasing to the taste because of its bitterness, is yet wholesome; but poison kills men, though its taste is like medicine. This then is the comparison that is used here by Jeremiah; Drinking, they shall drink the cup, even God’s servants, who yet ought to have been exempted through a singular privilege, even because God had chosen them to be his peculiar people; shalt thou, he says, be exempted from drinking ? He addresses all aliens.

We have before seen another mode of speaking, “They shall drink to the dregs,” as though he had said, “God will not only give thee to drink a bitter cup, but its bitterness will kill and destroy thee, for God will constrain thee to drink the very dregs.” But still the meaning is the same, though the phrase is different. He then asserts that the Idumeans would not be exempt from God’s judgment, and why? because God does not spare even his own children. Here then is suggested to us the best consolation when God in various ways afflicts us: let us know that it cannot be otherwise, but that it is a prelude to the last judgment, when salvation shall surely be our portion, for God purifies us now by temporal punishments, that we may be then free from final vengeance. But when the ungodly are secure, let us know that God’s judgment is indeed hidden, but yet certain, and will shortly overtake them; for when they say,

“Peace and security, then sudden destruction
will come upon them.” (1Th 5:3.)

But the clock strikes.

Calvin: Jer 49:13 - NO PHRASE Here the Prophet confirms what he had already prophesied respecting the Idumeans; but to remove every doubt, he says, that God had sworn; and he int...

Here the Prophet confirms what he had already prophesied respecting the Idumeans; but to remove every doubt, he says, that God had sworn; and he introduces God as the speaker, in order that his word might be emphatical. He then declares that God had made an oath respecting the destruction of Bozrah. What is particular is put for what is general; for he includes the whole nation under the name of this city. Nor does he simply declare that the Idumeans would be laid waste and destroyed, but he accumulates words: Bozrah, he says, shall be a waste; 39 secondly, a reproach; thirdly, a solitude, or desert; and fourthly, a curse

What the Prophet said was no doubt a thing difficult to be believed; for God did not without reason bring forth his own name. For as he would have us to use it seriously and reverently, so he does not interpose so precious a pledge except under the greatest necessity. It is then certain, that there was a weighty reason why God testified by an oath what we read here of the destruction of the people of Edom. Now I have said that what Jeremiah announced was hardly credible; and it was so, because there was no cause for war; and besides, the country was fortified by its own inclosures; for the Idumeans thought, as it seems, that they were impregnable. This, then, was the reason why God interposed an oath. At the same time his purpose was, as I have before reminded you, to consult the benefit of the faithful; for God makes an oath that he might apply a remedy to the weakness of our faith; for as we almost always vacillate, a simple testimony, without being sanctioned by an oath, would not be sufficient for us. This is then the reason for making an oath.

God is said to swear by himself, because there is none greater; as the apostle says, by whom he can swear. (Heb 6:13.) Men in doubtful and hidden things flee to God, who knows the heart, who is himself the truth, and from whom nothing is hid. And an oath, as we learn from many places of Scripture, is a part of divine worship. As then this honor peculiarly belongs to him, that is, that we should swear by his name, when he himself swears, he cannot derive authority from another, which may confirm his words: he therefore swears by himself. And we have heard what he declares by Isaiah,

“I will not give my glory to another.” (Isa 42:8)

God then prescribes to us the form of swearing, when he swears by himself. God is said to swear sometimes by his soul, or by his life, and he is said sometimes to lift up his hand. These expressions are not strictly proper, but transferred to God from men. But the mode of speaking used by Jeremiah ought especially to be observed, for we see how an oath is to be rightly made, even when it is made by an appeal to God’s name, for he is alone the fit witness and judge in things doubtful and hidden.

There is therefore under the Papacy a base and an intolerable idolatry, for the Papists swear by dead saints. This is nothing else but to rob God of his right; for since he alone, as it has been stated, is the truth, so he alone is the fit judge when things are hidden and cannot be ascertained by human testimony. And we ought to notice the words used in swearing, that is, when men submit to God’s judgment, and implore him as a judge. Whosoever then swears by the saints, it is the same thing as to make them to occupy the place of God, so as to make them the judges of the world, and to ascribe to them all power.

“God is a witness to my soul,”

says Paul, (2Co 1:23;) and then we have such words as these,

“May God do this to me and add that.”
(Rut 1:17; 1Sa 14:44; 2Sa 3:35, etc.)

By such expressions, as I have said, is set forth the authority and character of an oath. In short, we must bear in mind, that when necessity constrains us to swear, God is ever the sole judge, and that therefore his name is profaned when we swear by another.

Now what it is to be a reproach and a curse, is evident from other places, even when any one is set as it were in a theater, that he might be an example of disgrace, or when any calamity gives an occasion for execrations and maledictions, “May God destroy thee as he destroyed the Idumeans:” this is to be a curse, as we have elsewhere seen.

He adds cities, and thereby intimates that this desolation would not be confined to one part, but be extended to all parts. He also says that they would be perpetual wastes; and thus he took away every hope of restoration. When he prophesied before against the Moabites and the Ammonites, he mingled some consolation, but as to Edom, every hope is cut off. The nation, no doubt, deserved a heavier vengeance, for it had a nearer connection with the Israelites — hence its cruelty was less to be borne. Besides, it appears that it exceeded in its barbarity all other nations; for it is not without reason said in the Psalms,

“Remember, O Lord, the children of Edom, who said in the day of Jerusalem, Let it be erased, let it be wholly erased to its foundation.” (Psa 137:7)

We hence learn that the Idumeans raged most cruelly against their own blood: and this was the reason why God declared that their cities would become perpetual desolations; for the word עולם , oulam, which some render “age,” often means perpetuity. It follows —

Calvin: Jer 49:14 - NO PHRASE The Prophet again shews that God would be the author of the calamity of which he speaks; for if things were viewed by men, no one could have thought ...

The Prophet again shews that God would be the author of the calamity of which he speaks; for if things were viewed by men, no one could have thought that the Idumeans could in so short a time be destroyed. It was therefore necessary for the faithful to raise upwards their minds. And this the Prophet had in view when he said that all this would be from God.

But most forcible are his words when he says, We have heard a hearing; some say, “a report,” but improperly, as I think; for though, שמועה , shemuoe, often means a report or rumor, yet here it ought to be taken for a proclamation, which God published as it were by his own heralds. For the similitude is taken from men, proclaiming war against their enemies by a solemn rite. Then Jeremiah says, that a voice was heard sent from above, because it was God’s purpose publicly and openly to testify, that what we read here of the destruction of Edom would take place. We now then understand the meaning of the Prophet, when he says, A hearing have we heard from Jehovah

Then follows immediately a confirmation, a messenger, or an ambassador, is sent to the nations God, indeed, had no messenger or herald to proclaim war against the Idumeans, or to rouse up the Assyrians and Chaldeans; but the Prophets usually spoke thus, that men, being led to the very scene, might know that what was said was real, and would not be without its effect, as prophecies were as so many embassies. And according to this view, the prophets, as we have stated elsewhere, sometimes besieged and stormed cities, sometimes sounded the trumpet, even for this purpose, to show that their doctrine was linked with its execution, for God never spoke by them to no purpose or in vain. The Prophet at the same time reminds us that the Chaldeans and the Assyrians were in God’s hand, so that he could by a nod or a hiss rouse them to war, as it is said elsewhere,

“God will hiss for the fly of Egypt.” (Isa 7:18)

The Prophet then means, that the Chaldeans and the Assyrians would be ready to obey God, as though they were hired soldiers, and enlisted under his banner.

We now then see how forcible was this mode of speaking; for the faithful might hence learn, that it was in God’s power to perform whatever he proclaimed by his servant, because he could by one word rouse, draw, arm, and lead to war the Assyrians and the Chaldeans, as he also says, Be ye assembled, and come against her, and rise up to battle And he speaks of many nations, lest any one should think that the Idumeans would be able to resist, for he is not immediately conquered who is attacked by his enemies. But the Prophet meets this doubt, and says that there would be many nations, who, with their united strength, would come against the people of Edom, so that they would have no power to resist. Nearly the same words are found in Obadiah. It now follows —

Calvin: Jer 49:15 - NO PHRASE Interpreters for the most part give this exposition, that the people of Edom would be contemptible, because God had determined to cast them down from...

Interpreters for the most part give this exposition, that the people of Edom would be contemptible, because God had determined to cast them down from their dignity, which they for a time possessed: and then they connect the next verse, in which the reason for this is given, “Thy terror deceived thee, the pride of thy heart,” etc. But this passage may be taken otherwise, — that God derides the pride of that nation, which ought to have restrained itself, because it contended against nature, when it wished to elate itself so much. And it seems to me that this is the real meaning of the Prophet. I do not, indeed, pronounce the other view wrong, yet it behooves me to state what I prefer. I then think that there is to be understood here an implied comparison between the Israelites and the children of Edom, which is more clearly expressed by Malachi, (Mal 1:2;) for God there extols his kindness towards the Israelites, because he gave them a rich and fruitful land, and sent away the posterity of Esau, and confined them within rough mountains. As then the Idumeans, ejected from so pleasant and desirable an inheritance as had been given to the children of Abraham, were confined as it were to rugged mountains, the Prophet derides their pride, because they tried in a way contrary and repugnant to nature to elevate themselves: I made thee, he says, small among the nations, and contemptible among men And we know that less easily can that pride be borne, where there is no reason for boasting. When any one obscure from the lowest rank exalts himself above the most noble, all regard him with contempt, for it is a monstrous thing. It is for this reason that the Prophet now says, “What have you, O Idumeans, that ye are so proud! What do you possess? what is your glory? for God has humbled you. It is then the same as though a fly wished to exceed in bulk the elephant.”

But if the other exposition be preferred, the meaning would be as follows, “Behold, I will make thee small and contemptible among the nations, because thou hast been very proud.” But I have stated what I approve, even that God here brings against the Idumeans their folly, because they ought not to have boasted without reason, “Behold,” he says; he shews, as by the finger, how mean and abject their condition was; 1 have made thee small among the nations, and contemptible among men And, doubtless, were it a threatening, it would not have been sufficiently forcible; for the Prophet has hitherto been thundering against the Idumeans, and he goes on in the same strain. If then he had now put in what we read, referring to their smallness, it would have been frigid. I doubt not, then, but that the Prophet describes the state of that nation, such as it had been in comparison with that of the chosen people, and even of other nations; for though they were rich, had always been free from disturbance, and suffered no losses, yet they lived, as it has been stated, in mountains by no means fertile. It now follows —

Calvin: Jer 49:16 - NO PHRASE Some render the first words thus, “Thine idol hath deceived thee;” and others, “Thy folly hath deceived thee.” The verb has, indeed, this mea...

Some render the first words thus, “Thine idol hath deceived thee;” and others, “Thy folly hath deceived thee.” The verb has, indeed, this meaning, though there is a different reading, for some put a point over the right side of the letter, and others on the left. But the most suitable meaning is thus conveyed, Deceived thee has thy terror, the pride of thy heart Those who render the first word “idol,” consider that superstition is referred to, that the false confidence which the Edomites placed in their idols had deceived them. But this seems to be a forced explanation. Why others have rendered the word “folly,” I know not. The word properly means terror. The verb פלף , pelets, means to terrify, and from this the noun is derived. And when the word is taken for an idol, it is so metaphorically, because idols terrify men, or because a terrible end awaits their worshippers. But I retain the proper meaning of the word. At the same time terror here is to be taken actively, because the Idumeans were a terror to other nations, and were thus blinded with pride on account of their conceit as to their power.

And the following words are explanatory, the pride of thy heart; for they who despise others fill themselves with empty pride, and thus elevate their own hearts. As then the Idumeans had gained for themselves the repute of being a warlike people, the terror entertained for them inflated their own hearts with pride: but the Prophet says, that they were deceived, as they arrogated to themselves too much power. At the same time he continues the subject which I have stated, as though he had said, “How comes it, that as God has designed thee to be contemptible, thou takest to thyself such authority among the nations? Thou fightest against nature, for thou hast hitherto in vain terrified thy neighbors: hence it is, that thou art swollen with pride; but it is a mere delusion; thou art greatly mistaken, and deceivest thyself in thus thinking of thy strength, since thy condition ought, on the contrary, to make thee humble.” We now see how well the whole passage runs, and how aptly the words agree together. He then says that it was a foolish confidence, by which the people of Edom, whom God had made contemptible, were deceived.

He now adds, by way of concession, Thou who dwellest in the fissures of rocks, and occupiest the heights of mountains In these words the Prophet concedes something to the Idumeans; but he afterwards adds, that the fortresses, by which they thought themselves to be protected, would come to nothing; though thou raisest high thy nest as the eagle, thence will I, says God, draw thee down We hence see that the Prophet concedes to the Idumeans some reason for boasting on account of their mountains, because they presented on every side a defense against enemies; and yet he shews that all this would be useless to them; for he says, though thou raisest high thy nest as the eagle, that is, though thou ascendest, as they commonly say, above the very clouds, thence will I draw thee down

Now this passage teaches us first, that all who trust in their own earthly defences deceive themselves; and, secondly, that all who arrogate to themselves more than what is just and right, contend, as it were, against God, and that it cannot, therefore, be otherwise but that God will lay them prostrate. We are then taught by this doctrine to cultivate humility. Humility has its roots fixed deeply within; so that the state of those who willingly submit themselves, becomes firm and permanent; for the root, which appears not on the surface, sustains the tree. So also that humility, which is not known by men, is our real and solid prop and support. Whosoever takes the wing and flies, and seeks, through his own presumption, to raise up himself, provokes God as it were designedly: and here the Prophet shews what end awaits all those who thus raise themselves on high, seeking to set their nest on a summit like the eagle; for God will draw them down and lay them prostrate, as he did to the Idumeans. It now follows —

Calvin: Jer 49:17 - NO PHRASE Here again the Prophet confirms what he had said. We have before stated how necessary was such a repetition, because no one could have thought that d...

Here again the Prophet confirms what he had said. We have before stated how necessary was such a repetition, because no one could have thought that destruction was so nigh the Idumeans. He did not then repeat what he had said, in order to explain more clearly what might have been otherwise obscure, but to fix more fully in the hearts of the faithful what appeared incredible.

He then says that Edom would become a waste; and then, that every one passing by it would be astonished and hiss on account of all her wounds, or strokes. Hissing may refer to derision, or to astonishment, or, at least, to wonder: for many hiss, or shake the head through mockery; and others hiss through wonder, when any unusual thing happens. And as he had said before, Whosoever shall pass through it shall be astonished, I am disposed to refer this also to what is produced by wonder or amazement. It afterwards follows —

Calvin: Jer 49:18 - NO PHRASE He expresses more at large what he had briefly included in one word: he had said, that Edom would become a waste; but he now shews what sort of wast...

He expresses more at large what he had briefly included in one word: he had said, that Edom would become a waste; but he now shews what sort of waste it would be, even such as that of Sodom and Gomorrah, and other cities; for God, as it is well known, destroyed the five cities against which he fulminated.

And hence again we learn, that there was no hope left for the Idumeans; as though the Prophet had said, that their final overthrow was inevitable, because God would have them wholly destroyed, and their memory obliterated. It is yet probable that there were some remnant of the nation; but this was not inconsistent with this prophecy, because they who remained alive became so scattered, that they never formed one people, nor had any name. And though God might have chosen some from that nation, yet this favor remained hid, and, as it was unknown to men, it can hardly be taken to the account. However this may have been, we must bear in mind what I have before briefly referred to, — that the Idumeans were so accursed, that their calamity was much severer than that of other nations; and this they had deserved by their unnatural cruelty and many contumelies towards the miserable Israelites, their own relatives. This, then, was the reason why Jeremiah compared the land to, Sodom and Gomorrah, and the other cities; no man shall dwell there, that is, the country shall be desolate.

And yet it appears, from history, that that country was afterwards inhabited, for even the Romans placed there a garrison. But the Prophet, as I have already said, meant that none of the Idumeans would survive to possess the land, so as to become a nation. Though, then, other inhabitants might have afterwards possessed the land, this was nothing to the Idumeans; for that people had perished, and from that time no restoration followed: this was sufficient as a fulfillment of this prophecy. Nay, it was a harder thing, that their land should receive aliens and strangers, than if it had been left desolate.

But we must also bear in mind the common mode of speaking adopted by the Prophets; for when they adduce Sodom and Gomorrah as examples, they speak hyperbolically; and there is no need here to accumulate passages to prove this; for they who are in any tolerable measure acquainted with Scripture, must know that whenever mention is made of Sodom and Gomorrah, all pardon and alleviation of punishment are excluded. Isaiah, extolling God’s mercy towards his chosen people, says,

“Had not God left us a very small seed, we must have been as Sodom and like to Gomorrah.” (Isa 1:9)

And this mode of speaking, as I have said, often occurs in Scripture; yea, even our Prophet threatened the Israelites with the destruction of Sodom and Gomorrah, (Jer 23:14.) The words, no doubt, are used hyperbolically; for God had not fulminated against other lands or nations and sunk them in the deep, as he had done to Sodom and Gomorrah. But in comparisons all parts do not correspond.

Now, some one may ask, Why does God thus exceed due limits in speaking? To this I answer, that it is not done without just reason and necessity. We indeed see that men are indifferent to God’s judgments; for such is their sloth and insensibility, that they disregard as a light thing, or deem as nothing, what God threatens. As then men are so brutish, being unmoved by God’s threatenings, it is necessary that such indifference should be roused and awakened. He therefore sets Sodom and Gomorrah before their eyes; and as Jude also says, there an example of all the punishments which await the reprobate has been exhibited. (Jud 1:7) God therefore designed to represent once for all, as in a mirror, how dreadful will be his vengeance on all the wicked. Since it is so, to the same end is this threatening, that God would destroy the Idumeans and all like them, as he did Sodom and Gomorrah, so that none would survive, though aliens might come and succeed the Idumeans and occupy their inheritance. I cannot now finish; we shall leave the other comparison.

Calvin: Jer 49:19 - NO PHRASE The Prophet here confirms what he had said, that such would be the violence of the Chaldean army, that the Idumeans would not be able to resist it. H...

The Prophet here confirms what he had said, that such would be the violence of the Chaldean army, that the Idumeans would not be able to resist it. He then says, that the Chaldeans would come like lions, who ascend in great fury when compelled to change the place of their habitation; for so I explain what is said of the elevation of Jordan. The explanations are various; but the one I approve is, that Jeremiah compares the Chaldeans to lions, who every year, or at least when there was a great inundation, sought hiding-places on mountains or on elevated grounds, because they could not lie down on the plains. The elevation of Jordan is then to be taken for its swelling, that is, when it overflowed. We learn from many passages that the lions lodged around Jordan. As then they dwelt in the low plains, when the river swelled, they changed the place of their habitation. But this could not be without their rage being excited; for we know how savage these wild beasts are. Jeremiah had also a regard to the situation of Idumea, which was more elevated than Jordan and the country around it. He says the same also, in the next chapter, of the Babylonians. But it may be that he alluded in this place to what was common among the Idumeans, and this is probable.

The meaning then is, as I think, that as lions ascended to higher grounds when Jordan swelled and overflowed, so the Chaldeans would come to the Idumeans, and invade the country like furious wild beasts. This is one thing. Then he adds, to the habitation of strength Jerome’s rendering is, “to valiant beauty;” the word is so explained almost everywhere, but it is to be taken here for a strong dwelling. He alludes to the situation of that land, for it seemed impregnable, because it was surrounded, as it has appeared elsewhere, by mountains. The situation of Babylon was different, it being surrounded by the various streams of the Euphrates.

What follows is obscure, when I shall have made him to rest, I will make him to run from her. Some explain the particle כי , ki, differently. It is indeed a causative, but is often taken, as it is well known, as an adverb of time. But the meaning of the Prophet is ambiguous, and some have imagined that the chosen people are spoken of, as though the Prophet meant, that when the Lord gave rest to his people, he would then cause them to flee from the land of Edom. But this exposition is wholly inadmissible; and I wonder how they came to make such a mistake; for the Prophet, I have no doubt, means here that the Idumeans had a long time been at ease, but that a sudden calamity would come which would scatter them here and there, and force them to seek safety by flight; and this is the best meaning that we can elicit: When, therefore, I shall have made her to rest, or, from the time I shall have made her to rest, I will make him to flee from her; as though he had said, “I have hitherto suffered this nation to rest in its abundance, and thus to remain quiet; but I will suddenly disperse the inhabitants here and there, and they shall see their own land occupied by their enemies.” In short, there is here a comparison between two conditions; for the Idumeans had long remained in their own dregs, for there was no one who caused them any trouble. God had then granted them a continual quietness; but now he declares that he would make all of them to flee, and that suddenly. And it was necessary that this should be distinctly expressed, that the Idumeans might not in future trust in their tranquil state, as hypocrites do, who usually abuse God’s indulgence, and think, when he bears long with them, that they have escaped every danger. Lest then such confidence should deceive the Idumeans, the Prophet says that they would have to flee after having been long in a state of tranquillity.

The words may at the same time be explained otherwise; for רגע , rego, means to rend, to cut, to break; and it may be so taken here, “When I shall have made a rent;” for the Idumeans, as it has been stated, were fortified by defences on every side. God now intimates that he would make an irruption, which he compares to rending; and this explanation is not unsuitable.

It afterwards follows, And who is the chosen one, that I may set him over her? God now summons all the strong ones, that he might set them over Idumea, not as pastors or such as might care for the welfare of the land and provide for its safety, but such as would oppress it with tyrannical cruelty: Who then is the chosen one? At the same time God shews that all men of war are in his hand and at his disposal; as though he had said, “If the Idumeans think that they surpass all others in courage and strength, they are greatly mistaken; for I will find those who possess more courage, for I have ready at hand chosen men to set over them whenever I please, who will easily subdue the Idumeans, however superior they may think themselves to be in martial valor.” Then God does not here ask a question as of a doubtful matter, Who is the chosen one, that I may set him over her? but he shews that it would be no difficult thing for him to destroy the Idumeaus, because he would send for the chosen one from any part of the world he pleased, and set him over Idumea, not as a pastor, as I have said, but as a cruel tyrant.

He then adds, For who is as I am? He confirms the last clause; for God extols his own power, which is wont to be despised by the unbelieving. The sentence indeed seems to be a common truth, Who is as I am? for all allow this from the least to the greatest. The Prophet appears then to have announced something trite and ordinary by saying, that none is like God; for even the worst of men acknowledge this, and the least child confesses it, and it is the dictate of nature. But were any one duly to consider how great is the pride of men, he would find that this truth is not so common; for there is hardly one in a hundred who concedes to God what justly belongs to him. For when he comes forth either to promise salvation or to announce punishment, how little is any one moved? nay, they who hold this principle, that God can do all things, are yet carried away, when the least hinderance occurs, to vain imaginations, and at length become wholly lost. When any one is persuaded that God ought to be feared, if any occasion for a false confidence be presented, what he had at first entertained in his mind will be choked, and then wholly extinguished. In short, if we carefully consider how contemptibly men think of God, we shall understand that this truth is not in vain often repeated in Scripture, that God has none like him. For when any one dares to exalt himself against God, he immediately strikes all with terror; and yet the power of God is regarded as nothing. We see that even the faithful themselves deem the least thing stronger than God; nay, they hesitate not to set up flies and insects, so to speak, in opposition to God, and even to make them equal to him. This is indeed very shameful, and yet it is what has usually prevailed perpetually in all ages.

We now, then, understand why God declares here as a great matter and as it were incredible, that there is none like him And hence also we learn what the last clause means, when it is asked, Where is the chosen one whom I may set over her? for he follows up the subject by saying, There is no one like me. By these words he shews that the whole world is under his power.

He now adds, and who will protest against me? Some read, “Who will prescribe to me the time?” But they who thus render the words, obscure the meaning of the Prophet. The Prophet, I doubt not, means, that there is no one who will dare to dispute with God; or were any one to attempt this, it would be ridiculous, because God could with one breath dissipate all contentions which men might raise. When therefore he says, Who will protest against me? it is the same as though he said, “Who will make himself a party against me?” as it is commonly said. Who then will oppose himself to me? or, Who will dare to contend with me? or, Who will dare to dispute in judgment with me? I have therefore given this rendering, and who will protest against me? and this seems clearly to express the meaning of the Prophet.

He afterwards says, and who is this pastor that stands before my face? By the word pastor, he alludes to the comparison of a lion; for he thus compares the Idumeans to sheep. Though they were very ferocious, yet here their weakness is referred to. As, then, a sheep cannot defend itself against a lion, so the Prophet shews that the Idumeans would not possess sufficient courage to resist the attacks of the Chaldeans. In short, the Prophet means, that though the Idumeans had many protectors, yet there would be no one able to stand against God when he came forth armed to destroy that nation. The sum of what is said is, that there would be no one, by right or by strength, equal to God, to defend the Idumeans; for he said first, Who will protest against me? and then, What shepherd will stand against me? We now perceive the meaning of the Prophet, that as the Idumeans had to carry on war with God, it could not possibly be but that they must perish, for though they might get aids on every side, yet they could not, either by right or by strength, withstand God. 40 It follows —

Calvin: Jer 49:20 - NO PHRASE The Prophet proceeds with his subject respecting the Idumeans and their destruction; but he makes a preface in order to gain credit to his words. He ...

The Prophet proceeds with his subject respecting the Idumeans and their destruction; but he makes a preface in order to gain credit to his words. He then says that this was God’s counsel and his thoughts. He speaks after the manner of men; for he transfers to God what does not properly belong to his nature; for God does not deliberate or consult, but has once for all decreed before the creation of the world what he will do; nor does he toss about his thoughts in all directions, as men do, who do not immediately see what is right or what ought to be done. Nothing of this kind belongs to God. But this way of speaking is sufficiently common, when what strictly applies to man is transferred to God. It ought at the same time to be observed, that this is not done without reason, for when God speaks by his servants, we ever raise doubts, “Is that said in earnest — can it be changed — is it revocable?” In short, we receive what is light and frivolous, and immediately give credit to it; but when God declares anything, we subject it to comments, and raise up a hundred disputes on every subject, “Oh, but this or that may happen; and it may be that God does not speak in earnest.” As, then, men never acquiesce in God’s word, as they ought to do, the Prophets borrow from common use these forms of speech, that God had thus thought, that he had thus decreed.

The meaning is, that whatever Jeremiah had hitherto predicted of the Idumeans, could not be retracted, for it was a settled decree, so fixed as though God had thought of it for a hundred or thousand years.

He now adds, the inhabitants of Teman; by whom he means the Idumeans. But the repetition deserves notice: he first mentions Edom, and then the inhabitants of Teman. And Teman and Seir are sometimes the same. If not, cast them down, etc.; the verb properly means to draw, and to draw in reproach and contempt, as when a carcase is drawn through the mire. Then the Prophet means here a throwing down, accompanied with reproach. And he says, If not, draw them forth shall the least of the flock He speaks here otherwise than before; for he called the Chaldeans chosen, and extolled their strength, that he might strip the Idumeans of their vain confidence; but he now proceeds further and says, that there was no need of great valor to put that nation to flight, because even the least could lay them prostrate on the ground, and also draw them in disgrace through the land. Now, though the manner of speaking is different, yet the meaning remains the same, even that God would arm the Chaldeans with courage, so that they would easily destroy the land of Edom; and then, that though the Chaldeans should not, according to the estimation of men, excel in valor, they would yet be superior to the Idumeans, because victory was in God’s hand, and he could work by means of flies as well as by men, and by children as well as by giants.

The formula of swearing is adopted, when he says, If not, draw them, etc. It is an elliptical phrase, as it has often been observed; such an obtestation as this is understood, “Believe me not hereafter,” or, “Regard me not as God.” In short, it is a form of an oath, which is a stronger affirmation than if he had simply said, “Draw them forth shall the least of the flock.”

Some render the last clause, “If not, set shall they,” etc.; as though the verb came from שום , shum, to put, to set; but it is from שמם , shemem, or ימם , imem, as some think, though rather שמם , shemem The Prophet, I have no doubt, means, that they would destroy, or lay waste over them their dwellings. It follows —

Calvin: Jer 49:21 - NO PHRASE The Prophet in many words dwells on the same thing, in itself sufficiently clear; but as it was not easy to convince the Jews of what had been alread...

The Prophet in many words dwells on the same thing, in itself sufficiently clear; but as it was not easy to convince the Jews of what had been already said of the destruction of the Idumeans, the Prophet continues the same subject. He then says that the earth trembled at the sound of their fall By these words he means that such would be the calamity, that it would terrify all neighboring countries: as when a great mass falls, the earth shakes, so the fall of the Idumeans, who had long gloried in their wealth, could not but strike all their neighbors with terror. Lest the Jews should think that incredible which had been said, the Prophet says, that though the earth should tremble, yet God would overthrow that nation.

He then adds, the cry of their voice was heard at the Red Sea 41 This sea, called now Red, was at some distance. The word סוף , suph, properly signifies weedy, a name given to it on account of the bulrushes it produced; but the sea that is meant, is what is now called the Red Sea. I have said that the distance between these places was considerable, and what the Prophet means is, that so great and so dreadful would be the shaking of the land of Edom, that its noise would make this sea to tremble, though it was at some distance. It follows —

Calvin: Jer 49:22 - The heart He again speaks of the speedy coming of the Chaldeans, as though he had said, “When the state of that nation shall seem peaceable, when they rest s...

He again speaks of the speedy coming of the Chaldeans, as though he had said, “When the state of that nation shall seem peaceable, when they rest secure in their own nest, then shall the Chaldeans suddenly come, or rather fly.” For he compares them to eagles, in order to show that it would be a very quick and ruinous expedition. At the time this prophecy was declared by the Prophet, no one could have suspected that the Chaldeans would become enemies to the Idumeans, for they were on the best terms with each other; nay, we know that they paid every attention to gain the favor of the Chaldeans. Hence it is said in the Psalms,

“Remember, O Lord, the children of Edom, who said in the day of Jerusalem,
Let it be cut down, let it be cut down.”
(Psa 137:7)

By these words is intimated the impious conspiracy of that nation with the Chaldeans. Nor is there a doubt but that they tried by all means to conciliate the Chaldeans for their own interest. Hence the Prophet here points out a sudden change, when he says that the Chaldeans would be like eagles, who would expand their wings over Bozrah We have seen elsewhere that this was the chief city of that nation.

The heart, he says, of the valiant men of Edom shall be like the heart of a sorrowful woman We have seen how great was the pride of the Idumeans. As then they thought themselves superior in valor and counsel, and all other things, the Prophet here shews that the heart of their valiant men would become effeminate; for it cannot be but the hearts of men are in God’s hand. God then is alone he who can sustain and animate us and give us firmness; and he also, when he pleases, can debilitate our spirits; and these things he does every moment: and that day then is not expressed without reason; for God does not only impart to every one of us what valor he pleases, but also takes away, when he pleases, the courage which he had given. Hence it is, that the hearts of the brave become cowardly, and also, that the most timid become sometimes bolder than lions, even when it pleases God either to weaken or to strengthen the hearts of men.

But it ought to be noticed, that no hope is given here to the Idumeans as to any remnant. When the Prophet spoke before of other nations, he gave them some consolation; but here he does not mitigate God’s vengeance: he dooms the Idumeans to final ruin, without giving them any hope; and for this reason, because God had for a long time borne with them, and they had most wickedly abused his forbearance. He had spared them from the time the children of Israel came up from Egypt; and when they denied a passage to them, the children of Israel made a long circuit with great inconvenience, that they might not touch their land. It was a singular favor shown to them. And had they had the least drop of humanity in them, they must have acknowledged such a kindness; on the contrary, they had ever cruelly treated their own brethren, and never ceased to do so, though often warned. It is no wonder then that God should now give them up to ruin, and announce predictions full of despair. This ought to be carefully observed, so that we may learn not to make light of God’s patience when he bears long with us, but in due time to repent, lest when he rises for judgment he should utterly destroy us. It now follows —

Calvin: Jer 49:23 - NO PHRASE Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from t...

Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from the beginning very hostile to the Israelites; and histories, well known, record that they had continual wars for many years. At length the kings of Israel confederated with the Syrians for the purpose of attacking their brethren the Jews. Hence it was, that the Syrians caused great troubles to the Jews, and were friends to the Israelites until both kingdoms were subverted by the Chaldeans. It is hence probable that this prophecy was announced while the kingdom was yet standing, or at least before its final overthrow; for it was much weakened before it was wholly cut off, as it has been stated elsewhere.

It was necessary to make this preface, in order that we might know the design of God in proclaiming this prophecy against the Syrians, even because they had been from the beginning enemies to the Israelites, and also, because they had united their strength with them for the purpose of oppressing the Jews. They had therefore always been like the fans of the Devil in the work of consuming the church of God. God then shews here that the calamity which awaited them, was a just reward for the impious cruelty which they had exercised towards the chosen people. This we must bear in mind.

He now says, that Hamath is confounded; this is considered to have been Antioch in Syria. There were many celebrated cities of this name; but Hamath towards Cilicia was the most renowned. He then says that the city Hamath, that is, Antioch, was ashamed as well as Arpad, which was also an opulent city. He adds, because they heard a bad report, or an adverse rumor. By these words he intimates that the kingdom of Syria would be terrified by a report only. No one could have thought such a thing, for when they had united themselves with the Israelites, they thought that they had power enough to drive away their enemies. As then they supposed themselves to be thus strong, so as to be beyond danger, the Prophet derides their confidence, and says that they would be so terrified by mere report, that they would be ashamed as though conquered by enemies.

He then adds, that they would be melted; for מוג , mug, means to be dissolved or melted. But there is here a different reading; many copies have בים דאגה , beim dage, connected with this; and they who read thus are forced to wrest the words of the Prophet. This reading literally is, “They are ashamed in the sea, dread to rest,” or, make to rest, “it cannot,” or could not. We see how harsh is the expression; they, however, elicit this meaning, that these cities would be dissolved, as he who sails on the sea and cannot through dread make his heart tranquil. But, as I have already said, the words of the Prophet are thus perverted. Now, if we read for ב , beth, כ , caph, which denotes likeness, the meaning would be very suitable, as a sea of dread, or a turbulent sea (a noun in the genitive case instead of an adjective, a common thing in Scripture) which cannot rest or be still. 42

As to the general meaning of the passage, there is not much difference; for the Prophet intends to show that the Syrians would be like a turbulent sea, which is tossed here and there, so that the waves conflict together. If any one prefers to refer this to sailors, the meaning would be still materially the same. The sum of what is said then is, that as the Syrians had been terrible to all, so they would be frightened at the mere report of war, and so much so as to melt away and not be able to stand their ground, like the sea, which, when a tempest rages, has no rest, but is driven in all directions. He afterwards adds, —

Calvin: Jer 49:24 - NO PHRASE The Prophet goes on with the same subject, for as the kingdom of Syria had flourished, and had been eminent in wealth and power, it was hardly credib...

The Prophet goes on with the same subject, for as the kingdom of Syria had flourished, and had been eminent in wealth and power, it was hardly credible that it could so soon be overthrown. This, then, is the reason why the Prophet, according to his usual manner, describes at large the ruin of that kingdom in order to confirm what he said.

He then says, relaxed, or weakened, is Damascus This verb, indeed, sometimes means to cease: he means that she was broken in strength. But under the name of this city, he includes, as it was stated yesterday, the whole kingdom of Syria, which was celebrated for its riches, largeness, and number of men. She turns, he says, to flight By these words he intimates that no safety remained for the Syrians except by fleeing into other countries. And it is a miserable safety when men cannot otherwise secure it than by a voluntary exile. He adds the reason, Trembling has laid hold on her, anguish and pangs have seized her as a woman in travail Whenever this comparison occurs in Scripture, some sudden and unexpected evil is intended. The Prophet then no doubt means that the ruin of Syria would be sudden; and he says this, that it might not trust in its own power, and that others might not think her to be beyond danger, because they saw that it was fortified by the number of its men, and by the abundance of all other things. It now follows, —

Calvin: Jer 49:25 - NO PHRASE Some think “my” to be redundant, and therefore render it “the city of joy;” 43 but they seem to be induced by no good reason; for they think ...

Some think “my” to be redundant, and therefore render it “the city of joy;” 43 but they seem to be induced by no good reason; for they think it absurd that it should be called a city of joy to the Prophet, since he ought not to have regarded Damascus with any love or kindness. But the prophets, we know, do not always speak according to their own feelings, but assume the persons of others. We might then fitly read the words as they are, the city of my joy! Besides, Jeremiah very cuttingly exults over Damascus, when he thus expresses his wonder at its destruction: “How can this be,” he says, “that the city of praise, that is, a celebrated city, and the city of my joy, that is, a spectacle so noble as to cause joy to all, — how can it be that this city should not be left, that is, should not be spared?” For by “left” he does not mean forsaken by its inhabitants, or reduced to solitude; for by “left” he means untouched or safe. 44

But we must ever bear in mind what we have often stated, that the prophets, when they thus speak in astonishment, do not adopt an elevated style as rhetoricians do, to show their eloquence, but have always a regard to what is profitable. It was necessary powerfully to impress the minds of men, when the Prophet spoke of the ruin of so great a city. Then this astonishment includes what they call an anticipation; for it obviated a doubt which might have prevented credit from being given to this prophecy. This might have immediately occurred to every one, “How can it be that Damascus is to perish?” Then the Prophet anticipates this, and shews, that though this was contrary to the judgment commonly formed, yet, as the Lord had so decreed, the destruction of that city was certain. We now then perceive the design of the Prophet. It afterwards follows, —

Calvin: Jer 49:26 - NO PHRASE Here the Prophet in a manner corrects himself, and declares, that though the ruin of Damascus would astonish all, yet it was certain; and so I explai...

Here the Prophet in a manner corrects himself, and declares, that though the ruin of Damascus would astonish all, yet it was certain; and so I explain the particle לכן , lacen

It is regarded by the Hebrews as a particle assigning a reason — therefore, for this cause. They then think that a reason is here expressed why God had decreed to destroy that city, even because it had formerly made war with the Israelites, and then with the Jews, and thus it had not ceased to persecute the Church of God. But it is to be taken here in a simpler way, as an affirmative, according to its meaning in many other places. The Prophet then checks here the astonishment which he had expressed, as though he had said, “However this may be, yet it is so appointed by God, though all should be astonished at the destruction of Damascus, yet fall shall its young men, etc.” The meaning is, that no power under heaven was such as could resist God. Then Damascus, as it was devoted to destruction, could not avoid that judgment, though it was, according to the opinion of men, impregnable.

And this passage deserves particular notice, for when hinderances occupy our minds, and are presented to our thoughts, we ought ever to set up this as our shield, “Whatever God has appointed must be fulfilled.” Though, then, heaven and earth may seem united to impede the celestial decree, let us know that we ought to acquiesce in God’s word, and this particle “yet,” or nevertheless, לכן , lacen, ought always to be remembered by us. For we have said that it was Jeremiah’s purpose, in a manner, to bring into subjection whatever men might plan in their own minds; for this alone is sufficient, God has decreed what he declares. It follows, —

Calvin: Jer 49:27 - NO PHRASE Here God himself speaks, and declares that he would be the author of the destruction of which Jeremiah prophesied. And he employs the similitude of f...

Here God himself speaks, and declares that he would be the author of the destruction of which Jeremiah prophesied. And he employs the similitude of fire, because there is nothing more violent or more dreadful than burning; for we know that the greatest cities are soon consumed and reduced to ashes when fire begins to blaze. God then compares the destruction of the city to burning, though no fire was applied to destroy the walls and the palaces of the king; but the Prophet means by this metaphor, that such would be the destruction of the city, as though it was consumed by fire. He at the same time reminds the faithful of God’s judgment, that they might know that whatever happened to the Syrians proceeded from his hand; because such calamities would have availed but little, except this doctrine was also added, that just punishments are inflicted by God on the wickedness of men.

But when he speaks of the palaces of Ben-hadad, he briefly points out the cause why God would deal so severely with the Syrians. We have said already that they had been always hostile to God’s chosen people. They first tried to overthrow the kingdom of Israel; afterwards they confederated with the kings of Israel, but it was for the purpose of overthrowing the kingdom of Judah; and many were the confederacies for this end. But Ben-hadad, as we read in the first book of Kings, grievously distressed the Israelites. We indeed learn from the history of those times, that there were many kings of Syria who bore this name, for it was a common name, as the kings of Egypt were called Pharaohs; and other kings also took a popular name, as the emperors of Rome called themselves Caesars. But we read that the last Ben-hadad was the son of Hazael, who was also the king of Syria; and as I have said, it was not a private name. Since, then, sacred history clearly shews that there were many who were called Ben-hadad, the Prophet, I have no doubt, refers to the first who began to disturb and harass the Israelites. He then points out the cause why God had determined to destroy Damascus, for he had in his forbearance borne for a long time with the Syrians. But when he saw that they did not repent, but on the contrary added sins to sins, at length ascending his tribunal, he says, that the fire which he would apply to the walls of Damascus, would also consume the palaces of Ben-hadad, that is, the palaces whence so many evils had proceeded, and so much cruelty, by which the miserable Church had been distressed. This is the meaning. It now follows, —

Calvin: Jer 49:28 - NO PHRASE There is here another prophecy added respecting the Kedareans, who inhabited a part of Arabia. There is elsewhere mention made of them, and it is pro...

There is here another prophecy added respecting the Kedareans, who inhabited a part of Arabia. There is elsewhere mention made of them, and it is probable that they were neighbors to the Syrians and not far from Judea; for David complained (if he was the author of that psalm) that he dwelt among the children of Kedar,

“Woe to me, because I am compelled to dwell in Mesech and with the children of Kedar,” (Psa 120:5)

Whoever, then, composed that psalm, it is a probable conjecture that the Kedareans, though not contiguous to Judea, were not yet far distant; and we have said that they were the inhabitants of Arabia. And the Prophet adds, the children of Kedem; so some render the word, as though it were the name of a nation; and Moses tells us that Kedem was one of the sons of Ishmael. It may be that for this reason Jeremiah joined this people to the Kedareans, (Gen 25:13.) But I am, however, inclined to the opinion, that he mentions here the children of the East, that is, with respect to Judea; not that they were nigh the Persians or other oriental nations, but he only points out a land to the east of Judea.

But why God took vengeance on that people, the cause is not expressed. It may yet have been that they formerly had much injured the Israelites; God therefore having long spared them at length appeared as their severe judge. And though the reason was unknown, yet it did good to the Jews to know, that God’s hand was extended to every part of the world to execute vengeance; for they might have hence concluded that they were justly punished, because they had rebelled against God; for we know that a servant who willfully and disdainfully disobeys his master, deserves double punishment. (Luk 12:47) When the Jews then saw that these barbarians, who were like wild beasts, could not escape God’s vengeance, they might have thought within themselves how just must have been God’s judgments executed on them, who had knowingly and willfully despised him. This then was one of the benefits to be derived from this prophecy.

And then, as we have elsewhere said, this general rule ought to be borne in mind, that when changes happen in the world, it is necessary, as men’s thoughts and feelings are evanescent, that this warning should be given, that God so rules in all these changes, that chance has no place in them. For when calamities, like a deluge, spread over the whole world, then we think, as it has been stated, that such a confusion happens by chance, and without any cause. For when God afflicts some portion, the difference may lead us to some reflection, — “One part is afflicted and another escapes;” but when evils overwhelm the whole world, then, there being no difference, we think that all things are in a state of confusion, nor can we collect our thoughts so as to know, that God so takes vengeance on all, that he yet regulates his judgments, as it is right, according to his infinite and incomprehensible wisdom and justice. As then this adjustment which God makes, as to his judgments, is not evident to the mind and perception of men, it was necessary, when God was at the same time fulminating through the whole world, that the Jews should be reminded to be ever attentive to the operations of his hand. They saw themselves ruined, they saw the same thing happening to the Egyptians and to all other contiguous nations; at length Assyria was to have its turn, then Chaldea, and afterwards the Medians and Persians. As then no part was to remain untouched, who would not have thought that all things revolved, as it were, through blind and uncertain fate? God, therefore, did not, without reason, forewarn the faithful, lest they should think, that in so great vicissitudes and violent changes, all things were indiscriminately mixed together, but that they might know that God, from heaven, regulated and overruled all these confusions. This is the reason why the Prophets so particularly spoke of the calamities of all nations.

Let us come now to the Kedareans: To Kedar, he says, and the kingdoms of Hazor These kingdoms, no doubt, included a large country, for it is hardly credible that Hazor was the name of a city; for who would have said, the kingdoms of Hazor, had it been only the name of a city? It is, indeed, certain, that there was a city of this name, as it is mentioned by Joshua. But here it means a large region, contiguous to the Kedareans. And he says that all these nations had been smitten by Nebuchadnezzar, because these barbarous men were probably but little known to the Jews. It must yet be observed, that they had not been as yet smitten by Nebuchadnezzar, that is, at the time the Prophet spoke of their destruction. But Jeremiah spoke thus, in order to confirm his prophecy, as though he had said, that what many disregarded, and even treated with disdain, was at length really fulfilled. For when he threatened ruin to these remote nations, it is probable that he was derided by his own people; and hence he says, that he had not spoken in vain, but that by the event itself his vocation was proved, because these were smitten as he had predicted.

And this is the prophecy, Arise ye, ascend against Kedar, and destroy the children of the East 45 Here the Prophet speaks of the Babylonians, and in the person of God, as his herald. And we have said that God’s servants commanded and ordered what was future with supreme authority, in order to gain more reverence and honor to their words or doctrine. For prophecies were despised by ungodly men, and they insultingly said, that they were only words. Hence the servants of God, to show that their words had accomplishment connected with them, assumed the person of God. Thus they boldly commanded the greatest kings, as Jeremiah does here, Arise ye; for whom does he here address? the king of Babylon, that greatest of monarchs, and also the Assyrians as well as the Chaldeans: and he commanded them to arise and to ascend, as though he had them ready for his service, even because he did not speak except by God’s command.

And such mode of speaking ought to be especially observed, that we may learn to embrace whatever is announced in God’s name, as though the thing itself were already before our eyes, and that we may also know that the power of the whole world, is in such a way under God’s control, that all the kingdoms of the earth are ready to fulfill his word. When, therefore, God himself speaks, we ought so to regard the efficacy of his word, as though heaven and earth were ready to obey and to fulfill what he has commanded. It follows, —

Calvin: Jer 49:29 - NO PHRASE The Prophet, in speaking of tents and curtains, had regard to the way of living adopted by that nation; for the Arabs, we know, dwelt in cabins and t...

The Prophet, in speaking of tents and curtains, had regard to the way of living adopted by that nation; for the Arabs, we know, dwelt in cabins and tents, as they do at this day, and they were also shepherds. They had no cultivated fields, but led their flocks through the deserts; and they had a great number of camels. This is the reason why the Prophet mentions tents, curtains, camels, and flocks, while speaking of the Kedareans; for they dwelt not in a fertile country, they possessed no arable lands, nor had they much other wealth, neither cities nor palaces. The sum of what is said is, that the Kedareans were doomed to destruction, and were therefore exposed as a prey to their enemies.

But as this was difficult to be believed, he adds, They shall cry to them, Terror on every side By these words the Prophet means, that there would be so much dread, that all would suffer their possessions to be plundered, not daring to make any resistance, because terror on every side would lay hold on them. They who read, “They shall call them terror on every side,” think that this is said metaphorically of the soldiers, as they were terrible. Some also say, “The king of Babylon shall call” or summon “terror on every side against them.” But the former explanation is the most probable, that when enemies called or cried out, Terror, terror, as conquerors, they would overcome them by their voice alone. This is, as I think, the real meaning of the Prophet. It now follows, —

Calvin: Jer 49:30 - NO PHRASE Jeremiah continues here the same subject, but more clearly expresses what he had said, Flee, he says, depart far away What follows I read as a par...

Jeremiah continues here the same subject, but more clearly expresses what he had said, Flee, he says, depart far away What follows I read as a parenthesis, Deep have they made to dwell, the inhabitants of Hazor Then Jeremiah proceeds with his subject, because consulted against you has Nebuchadnezzar, the king of Babylon, etc. He then bids them to flee to a distance, because Nebuchadnezzar had resolved to destroy them. By counsel and thought or purpose, the Prophet means the secret means by which he subdued the people when they feared no such thing. As then these shepherds lived securely on their mountains, Nebuchadnezzar prepared his forces, and divided them; and thus were these taken by his counsel and craft less than by strength. What the Prophet says here of the counsel and device of Nebuchadnezzar is not superfluous, because he indirectly touched on the sloth of that nation, who exercised no vigilance and thought, their desert being a sufficient cover to them. As then they thus lived securely, the Prophet here reminds them that they would have to do with a cunning enemy, who would contrive and form his counsels at home, and then would execute in due time what he had long meditated.

But a parenthesis follows, Deep have they made; to make more clear the sense, an adversative particle must be considered as understood, Though deep have they made to dwell; for without this exception the prophecy would have been less credible. For Kedareans were on every side fortified, because no one envied them, as they were not only frugal men, but also barbarous and contented with an austere and wretched living. As then they thought themselves thus safe, some one might have raised this objection and said, “Why dost thou bid them to flee? wherefore should they flee? for there is no one so foolish as to attack them.” So also the Scythians laughed at Alexander when he attacked them. “What is your object? you think that you have to do with men; we are wild beasts: and then if you seek wealth and riches, you will not find them with us.” Such then was the state of those nations mentioned here. When, therefore, the Prophet bids them to flee, because Nebuchadnezzar would suddenly attack them, he at the same time adds, Though deep have they made to dwell 46 He had before used this mode of speaking: to make deep to dwell, means to have a safe and hidden standing, remote from all danger. They are then said to be deep in their dwellings who dwell in fortified cities, or who inhabit deserts, or who are hid in some poor country, as the Kedareans and their neighbors. But the Prophet says, that this would not prevent the Babylonians from invading their land, and taking possession of it. It follows, —

Calvin: Jer 49:31 - NO PHRASE He confirms the last verse, repeating what he had already said, Arise, ascend; but he adds, against a quiet nation This was the deep dwelling o...

He confirms the last verse, repeating what he had already said, Arise, ascend; but he adds, against a quiet nation This was the deep dwelling of which he had spoken; for the Kedareans, as they thought themselves to be as it were in another world, were secure; and hence he says, against a secure nation. The word שליו , sheliu, means delicate, as we have seen elsewhere, but in this place its meaning is secure. For though there might be no joys there, it is yet said to be a secure nation, גוי שליו , gui sheliu, a nation which feared nothing. And then he explains himself, a dweller in confidence, one without fear and anxiety.

And he gives the reason, because they had no need of gates and bars, and they dwelt alone Some interpreters think that the pride of the Kedareans is denoted, because they would not protect themselves in the usual way, and regarded gates and bars as nothing. But the Prophet’s meaning is different, that as they were barbarians and shepherds and beyond the reach of envy, they thought that no enemy would ever come to them. For what are the causes of wars but avarice and ambition? and who would wish to rule over barbarous nations living on their mountains? and then wealth cannot be found in a wild uncultivated country. As then the Kedareans were such, the Prophet says that they dwelt securely, though they were not fortified by gates and bars, but lived alone. He then says that they lived alone, not because they thought much of themselves as being solitary, and regarded themselves as being above kings — for solitude often produces pride and obstinacy; but the meaning of the Prophet, as I have said, is quite different, even because the Kedareans thought that they had no need of friends and assistants, because they depended not on their neighbors for aid, but were contented with their own deserts. And at the same time they did not think that any enemy would disturb them, as there was no cause and no occasion.

We now then perceive again why the Prophet says, that they made deep to dwell, that is, that they had their dwelling deep, even because poverty and the absence of all riches were to them a sort of safe fortress: as they had no splendor and no dignity, they thought themselves exempt from the common lot of other men. But nevertheless he says that the Chaldeans would come and plunder them of what they had. It follows, —

Calvin: Jer 49:32 - NO PHRASE It now follows, 1 will disperse them to every wind Here Jeremiah predicts the scattering of that nation. It sometimes happens that a country is plu...

It now follows, 1 will disperse them to every wind Here Jeremiah predicts the scattering of that nation. It sometimes happens that a country is plundered by enemies, when yet the inhabitants, stripped of their goods, remain there and live in poverty. But together with poverty, Jeremiah declares that there would be no ordinary exile, for the words are emphatical, I will scatter them to every wind There is here an implied contrast between that people and chaff; for as the chaff is carried away in all directions by blasts of wind, so would be, as Jeremiah shews, the scattering of that people. And he mentions also the utmost corners, קצוצי פאה , kotsutsi pae Jerome usually renders the words, “shorn of hair,” but very improperly; for there is no reason why the other people mentioned before should be thus called; for in Jer 7:0 and Jer 25:0 Jeremiah did not speak of the Kedareans, and yet he called many nations קצוצי פאה kotsutsi pae The verb קצף kotsets, whence this word comes, means to cut off; and פאה pae, signifies the extremity of anything. This phrase then is the same as though he mentioned those bordered by an extremity or a corner. And this is most suitable to this passage; for it was not probable that they who dwelt in recesses should be thus scattered. When any wealthy country is plundered by enemies, they flee here and there in all directions; for instance, were a part of Italy laid waste, they would flee to those parts who could receive fugitives; but when a nation dwells in an extreme corner, where could it betake itself, when routed by enemies? The Prophet therefore enhances the misery of exile when he says, that people at the extremities would become fugitives, so as to be scattered through all parts of the world.

He adds, and from all its sides will I bring their destruction. He confirms the same thing; for when an evil enters on one side, neighbors may assist; but when calamity urges on every side, miserable men must then of necessity be scattered; and they must seek some distant exile, as there is no part that can show them hospitality. All this then refers to their scattering. It afterwards follows, —

Calvin: Jer 49:33 - NO PHRASE Here Jeremiah concludes his prophecy concerning the Kedareans; he says that their land would be deserted. The Prophets often make use of this way of ...

Here Jeremiah concludes his prophecy concerning the Kedareans; he says that their land would be deserted. The Prophets often make use of this way of speaking, that the land, deserted by its inhabitants, would become the habitation of dragons. And this is more grievous than when the land remains empty; for when dragons succeed men, it is a dreadful thing. Hence, that God’s judgment might produce more impression on men’s feelings, the Prophets often declare that a deserted place would become the dwelling of dragons. He adds what imports the same thing, A waste shall it be for an age: but עולם , oulam, means perpetuity. And it is added, Not dwell there shall a man, nor live there shall a son of man There seems indeed to be a superfluity of words, for it would have been sufficient in one sentence to say, that the land would be deserted and not inhabited. But he first assigns it to dragons: then he adds that it would be a waste or solitude; and lastly, he says that no one would dwell there, and not only so, but having mentioned man, he adds the son of man Some indeed think that by man the nobles are referred to, and that by the son of man, or Adam, we are to understand the common people, the multitude. But as we have said elsewhere, this is too refined. It is a repetition which increases the effect, though in the second clause he speaks more generally and expresses the thing more clearly, as though he had said, that no one of the human race would become an inhabitant of that land. 47 It now follows, —

Calvin: Jer 49:34 - NO PHRASE By Elam some interpreters understand Persia, and it is the most common opinion. I however think that the Elamites were not the same with the Persians...

By Elam some interpreters understand Persia, and it is the most common opinion. I however think that the Elamites were not the same with the Persians; I should rather say that they were the Parthians, were it not that Luke, in Act 2:9, makes them a distinct people from the Parthians. At the same time it is not right, as it seems to me, to regard the Persians as generally designated by Elam; for the Persians were remote from the Jews, and the Jews never received any injury from that people. There was therefore no reason why the Prophet should denounce punishment on them. The country of Elymais was known as bordering on the Medes, and contiguous to the Persians. But that people must have joined the Assyrians and Chaldeans against the Jews. As then the Babylonians had them as auxiliaries, it was God’s purpose to avenge the injury done to his people. Besides, Pliny also speaks of Elamites as being contiguous to the Nabatheans; but they were occupying, as it were, the middle place between Persia and Judea. They were indeed, as he shews elsewhere, a maritime people; for he speaks often of Elymais, but names the Elamites only once. However this may have been, they were orientals as the Persians were, but not so far from Judea; and as they were, at it has been said, near the Medes, the probability is that they joined themselves with the enemies of the Church, when Nebuchadnezzar drew with him the vast forces which he had everywhere gathered, that he might extend his dominion far and wide; for we shall see in what follows that God was grievously displeased with the Elamites. 48 We hence conclude that they were very hostile to the chosen people, whose cause God here undertakes.

This much as to the name: when, therefore, Jeremiah speaks here of the Elamites, let us know that a particular nation is referred to, and one distinct from the Persians, and then that this nation assisted the Chaldeans in oppressing the Jews. Let us now see what the Prophet declares respecting them.

He says, first, that this word came to him in the beginning of the reign of Zedekiah Nebuchadnezzar, then, greatly harassed the Jews, while yet they remained in their obstinacy; and it is probable that the Elamites formed a part of the Chaldean army. When, therefore, the Jews considered how various were their enemies, and when they did not expect that they would ever be punished, it was a trial that must have greatly distressed the minds of the godly. What Jeremiah then declared, no one could have thought of, that is, that the Elamites would not escape unpunished, because they so furiously attacked the chosen people under the banner of King Nebuchadnezzar. This, then, was the reason why the Prophet specified the time: this word, then, came in the beginning of the reign of Zedekiah

Calvin: Jer 49:35 - NO PHRASE Then God, in the first place, declares that he would break the bow of Elam The Parthians and other Orientals, we know, were very skillful archers; ...

Then God, in the first place, declares that he would break the bow of Elam The Parthians and other Orientals, we know, were very skillful archers; for every nation possesses its own peculiar excellency in connection with war. Some excel in the use of one kind of weapons, and others in the use of another kind. Formerly light infantry were in high repute among the Italians; the Gauls excelled in mailed horsemen. Though, now, all things are changed, yet still every nation differs as to its peculiar art in war. Now historians testify that the Orientals were very skillful in the use of the bow and arrow. It is, then, no wonder that the Prophet speaks of the bow of this people, and calls it the chief part of their strength, as they excelled in this sort of fighting. The Parthians were indeed much dreaded by the Romans; they pretended to flee, and then they turned back and made an impetuous attack on their enemies. They had also arrows dipped in poison. By these means they conquered large armies. For the Romans laid by their darts and fought hand in hand, and carried on a standing fight, so to speak; but when the Parthians kept discharging their arrows, they almost always fought unsuccessfully with them. I refer to this, that we may know that the bow was not without reason called the chief of their might, for it was by it that they were superior to other nations, though they could not fight hand in hand nor with drawn swords. It afterwards follows —

Calvin: Jer 49:36 - I will scatter them He now adds that four winds would come, which would dissipate the whole people. God himself speaks, in order that the word might be more powerful a...

He now adds that four winds would come, which would dissipate the whole people. God himself speaks, in order that the word might be more powerful and have more weight. I will rouse up, he says, four winds And we know that the air is in a moment put in motion whenever it pleases God; and when Scripture extols the power of God, it does not without reason refer to the winds; for it is not a small miracle when the whole world is on a sudden put in motion. It is now tranquil, and then in half an hour the winds rise and conflict together in mid air. And God alludes to what is usual in nature: as then he suddenly rouses up winds which make, as it were, the whole world to shake and tremble; so he says he would raise up winds from the four ends of the world. But he speaks metaphorically; by winds he understands enemies, who would on all sides unite their powers to oppress the Elamites. I will bring, he says, on Elam the four winds from the four quarters of the world By the last words he expresses more clearly what I have just said, that God alludes to that formidable power which is daily presented to our eyes in nature. As, then, a sudden change disturbs the whole earth when winds arise, so God declares that he would rouse up four winds from the four quarters of the heavens. And he calls them the quarters of the heavens; for though the winds arise from the earth, yet their blowing is not perceived until they ascend into mid air: and though sometimes they seem to be formed above the clouds, they yet arise from the earth; for the origin of the wind is cold and dry exhalation.

We now understand the reason why the Prophet speaks of the winds. There is yet no doubt but that he denotes some enemies by the four winds; but this prophecy was not fulfilled as long as the Persian monarchy ruled and flourished. It is, then, probable that the destruction denounced by the Prophet took place many ages after, even when the soldiers of Alexander contended about the supremacy; for we know how grievously distressed were all the Orientals when Alexander made an irruption into those countries. It was, indeed, a horrible tempest. But as he enjoyed the empire of the east but for a short time, what is said by the Prophet here was not then fulfilled. But those countries were afterwards so miserable, torn by intestine wars, that the Prophet does not without reason compare those contrary and opposite movements to four winds; for never has there been a fiercer emulation between enemies, and each of them had strong armies. Hence, then, it was, that that land was not oppressed by one enemy, but exposed to various and almost innumerable calamities. This is the reason that leads me to interpret this prophecy as fulfilled in the calamities which followed the death of Alexander the Great.

I will scatter them, he says, to these four winds; that is, as one wind breaks out at one time, and another at another time, so the Elamites shall flee here and there. For no one ruled long peaceably in the East, till almost all the soldiers of Alexander were consumed by mutual slaughters. Then Seleucus obtained Syria, and exercised the cruelest tyranny. But, as I have said, before Seleucus obtained peace and security, the whole of that part of the world had been inundated with blood. This is the reason why the Prophet says that the Elamites would be scattered to these four winds

The end of the verse remains: and there shall be no nation to which some of the fugitives from Elam shall not come We cannot, certainly, show from histories when this was fulfilled which the Prophet now says; but it is probable that that people were scattered at the time when the chiefs contended about the supremacy, that is, those who obtained power under Alexander. At the same time there would be nothing unreasonable were we to say that the Prophet spoke hyperbolically; and no doubt he exceeds due limits when he says “There shall be no nation to which some of the fugitives from Elam shall not come.” He indeed understands all the neighboring nations. But it may also have been that they did not flee to the Asiatics, but rather departed towards the Persian sea or to the Indies. We have already stated why the servants of God sometimes introduced hyperbolical expressions into their teaching, even because they had to do with men who were slow and stupid, who would not hear God when speaking in a simple manner, and could hardly be moved when he thundered. It now follows —

Calvin: Jer 49:37 - NO PHRASE This verse especially shews that the Elamites were of the number of those who had inhumanly raged against God’s people, for he did not without reas...

This verse especially shews that the Elamites were of the number of those who had inhumanly raged against God’s people, for he did not without reason set forth the severity of his vengeance towards them. We must, then, bear in mind that the Elamites had been among the chief of God’s enemies, or at least had been in no ordinary way cruel, delighting in slaughters. Hence he says, I will dismay, or affright, etc. The verb חתת , chetat, means to tear in pieces, or to break; it may therefore be rendered, “I will break.” They who render it “I will lay prostrate,” do not seem to know the difference between consternere, to lay prostrate, and consternare, to dismay. But the most suitable meaning is, that God would terrify the Elamites, for he had spoken before of their flight and exile.

He then mentions the cause of their dread, even because God would dismay them and frighten them before their enemies, so that they would not be able to stand before them. By these words he intimates, that however warlike the Elamites were, they yet would not stand their ground when it seemed good to God to render to them their reward, for in his hand are the hearts of men. Though, then, the Elamites were brave, yet the Prophet declares that they would be so faint-hearted at the sight of enemies, as immediately to flee away, even because God would terrify them.

He afterwards adds, I will send the sword after them He means by this clause that he would not be content with terrifying them, but that when they began to flee, he would take them, because he would follow them, that is, urge on their enemies. And it ought ever to be observed, that what proceeds from men is ascribed to God, because men, however little they may think of it, yet execute his purpose, and are not only the proclaimers of his wrath, but also the instruments of it.

But he mentions the evil of the indignation of his wrath 49 This mode of speaking seems indeed harsh; but we have elsewhere stated, that the Prophets did not without reason join together these words, which appear somewhat harsh. Now wrath does not in a strict sense belong to God, for no feelings of this kind appertain to him. But when heat of wrath or indignation is mentioned, it doubles its vehemence in order to shake off the torpor of men, who would otherwise, as I lately said, be wholly insensible and indifferent. In short, by indignation the Prophet means no other thing than that vengeance is dreadful, and ought to astonish all mortals, so that they ought to fall down immediately as it were lifeless, as soon as they hear that God is displeased with them. In the meantime he shews what I have stated, that God was grievously offended with that people whom he threatens with extreme punishment, for he says, until I shall have consumed them We see what I have said, that this people were not slightly chastised, according to what has been mentioned of others: it hence follows that their wickedness had been very atrocious. The two clauses seem however to be inconsistent, — that God would scatter the Elamites through all nations, — and that he would consume them, for dispersion and consumption widely differ. But consumption refers to the body of the nation or to its name, as though he had said, that no Elamites would survive, because they would be merged in other nations, and disappear like chaff. It follows —

Calvin: Jer 49:38 - NO PHRASE He confirms what I have just referred to as to their consumption; but he at the same time adds, that God would be in such a way the avenger as though...

He confirms what I have just referred to as to their consumption; but he at the same time adds, that God would be in such a way the avenger as though his tribunal was erected in that land. He threatens that he would destroy the king and the princes; and this, as I have explained, was the consumption; for though some individuals would remain alive, yet the name of the people would not survive, the whole race as such would become extinct.

But these words ought to be noticed — that God would erect his throne. God is said to erect his throne when he rules; but his kingdom is not to be taken always in a good sense. God is properly said to rule or reign among the faithful, whom he governs by his Spirit. So God’s kingdom begins and has its origin when regeneration takes place. But sometimes, as I have already said, God is said to reign in the midst of his enemies, as we have seen respecting the Egyptians. He then erected his throne when he executed his recorded judgment on the Elamites, for though the Elamites were blind, yet God’s power was made really evident, and by the effect he proved that he was the King of that people whose wickedness he punished with so much severity. In short, as God is said to be silent, to sleep, or to lie down, when he does not execute his vengeance; so in this place he is said to erect his throne when he discharges the office of a Judge. It follows —

Calvin: Jer 49:39 - NO PHRASE Here God mitigates the severity of the prediction, because he would at length gather some of the Elamites and restore them, so that they might again ...

Here God mitigates the severity of the prediction, because he would at length gather some of the Elamites and restore them, so that they might again obtain some place or honor. He says not in the end of days, but after many days, It shall be in course of time that I will restore the captivity of Elam If it be asked when this was fulfilled, doubtless there has not been a restoration of that nation recorded in history. But the Prophet no doubt gives here a hope to the Elamites, which he gave before to other nations, even that they should be united again under Christ as their head. Though then the Elamites were not afterwards known, yet they have found out that this was not said in vain; nor does the Holy Spirit without reason mention them by the mouth of Luke among others who were converted to Christ. (Act 2:9.) For though the Elamites were almost unknown, yet he connects them with the Medes and Parthians, “Parthians and Medes and Elamites.” This then was the time of which Jeremiah had prophesied, when he said that the Elamites would again be gathered together, that they might not be perpetually captives. And though they might not have then returned into their own country, yet it was a condition far better and more desirable when they obtained a name and a place in the Church than if they had enjoyed every other blessing in the world. And we know that it is said of Christ, that God would gather under his hand all things scattered both in heaven and earth. (Col 1:20.) A part of this scattering was God’s vengeance on the Elamites. Gathered then have been Elamites with others; and thus God at that time stretched forth in a manner his hand to them through Christ the Mediator, and opened to them the door of hope as to eternal life.

Defender: Jer 49:6 - Ammon Ammon was the brother of Moab, both sons of Lot by his two daughters (Gen 19:36-38). The Ammonites lived north and east of the Moabites and were even ...

Ammon was the brother of Moab, both sons of Lot by his two daughters (Gen 19:36-38). The Ammonites lived north and east of the Moabites and were even more perpetually at enmity with Israel than the Moabites. Like the latter, they were fiercely defeated by Nebuchadrezzar but continued to exist as a minor nation until sometime after Christ and eventually disappeared. Their descendants, like the Moabites and others in the region, eventually became amalgamated with the Arabs and now are represented mainly by the nation called Jordan. Their chief god was Molech, often a stumbling block to Israel. Presumably because of their ancestral relation to Israel, both Moab and Ammon will be revived as nations in the latter days (Jer 48:47). The modern-day capital of Jordan is Amman, the same city as the once-desolate Rabbath-Ammon, the ancient capital before its takeover by "the men of the East" (Eze 25:4)."

Defender: Jer 49:16 - clefts of the rocks This clearly seems to be a reference to the famous rock city of the Edomites known as Petra, or Sela (Isa 16:1), now uninhabited but frequently visite...

This clearly seems to be a reference to the famous rock city of the Edomites known as Petra, or Sela (Isa 16:1), now uninhabited but frequently visited by tourists. In ancient times, it was a chief city of the Edomites and the Nabateans, prosperous because of its proximity to an important trade route."

Defender: Jer 49:17 - shall be a desolation Edom, south of the Dead Sea, is indeed now desolate. However, it was once a prosperous nation, descended from Esau, brother of Jacob, and thus closely...

Edom, south of the Dead Sea, is indeed now desolate. However, it was once a prosperous nation, descended from Esau, brother of Jacob, and thus closely related to Israel. Almost perpetual enemies of the Israelites, the Edomites even aided Nebuchadrezzar in his invasion of the Israelite land (Psa 137:1, Psa 137:7). Nebuchadrezzar then permitted them to occupy the southern portion of Israel - the region known as Idumaea - about the same time the Nabateans were driving them out of their own land. Both the original Edomites and the Nabateans have disappeared from history, and their regions are now largely desert with their descendants presumably amalgamated with the Arabs, Jordanians and Palestinians."

Defender: Jer 49:23 - Damascus Damascus, the ancient capital of Syria, along with the other cities Arpad and Hamath and all of Syria, had already been subjugated by Assyria, which i...

Damascus, the ancient capital of Syria, along with the other cities Arpad and Hamath and all of Syria, had already been subjugated by Assyria, which in turn had been conquered by Babylonia. Nevertheless, the invading Babylonians still further humiliated the Syrians, as Jeremiah warned."

Defender: Jer 49:33 - Hazor Hazor and Kedar (Jer 49:28) were evidently small Arabian kingdoms that were also destroyed by Nebuchadrezzar.

Hazor and Kedar (Jer 49:28) were evidently small Arabian kingdoms that were also destroyed by Nebuchadrezzar.

Defender: Jer 49:33 - dragons The Hebrew tannin, probably refers to dinosaurs; small populations still existed in remote areas at this time."

The Hebrew tannin, probably refers to dinosaurs; small populations still existed in remote areas at this time."

Defender: Jer 49:35 - Elam Elam was one of the most ancient nations, originally established by a son of Shem (Gen 10:22). At the time of Jeremiah, in spite of its long and emine...

Elam was one of the most ancient nations, originally established by a son of Shem (Gen 10:22). At the time of Jeremiah, in spite of its long and eminent history, it had been subjugated by the Assyrians and then the Babylonians. Eventually, however, with its capital Susa (or Shushan), it would become the key section of what would expand into the great empire of Persia. Then the combined empire of Media and Persia would finally conquer Babylon itself."

TSK: Jer 49:1 - Concerning // Ammonites // their king // cities am 3421, bc 583 Concerning : or, Against, Jer 49:7, Jer 49:23, Jer 49:28, Jer 48:1 Ammonites : Jer 25:9, Jer 25:21, Jer 27:3; Gen 19:38; Deu 2:19, Deu...

TSK: Jer 49:2 - that I will // Rabbah // her daughters // shall Israel that I will : Jer 4:19; Eze 25:4-6; Amo 1:14 Rabbah : Deu 3:11; Jos 13:24, Jos 13:25; Eze 21:20, Rabbath her daughters : Num 21:25 *marg. 2Sa 11:1, 2S...

that I will : Jer 4:19; Eze 25:4-6; Amo 1:14

Rabbah : Deu 3:11; Jos 13:24, Jos 13:25; Eze 21:20, Rabbath

her daughters : Num 21:25 *marg. 2Sa 11:1, 2Sa 12:27-29; Psa 48:11, Psa 97:8; Eze 16:46-55

shall Israel : Jer 49:1; Isa 14:1-3; Oba 1:19

TSK: Jer 49:3 - Howl // gird // run // their king // shall go Howl : Jer 48:20, Jer 51:8; Isa 13:6, Isa 14:31, Isa 15:2, Isa 16:7, Isa 23:1, Isa 23:6; Jam 5:1 gird : Jer 4:8, Jer 6:26, Jer 48:37; Isa 32:11, Isa 3...

TSK: Jer 49:4 - gloriest // thy flowing valley // O backsliding // trusted // Who gloriest : Jer 9:23; Isa 28:1-4, Isa 47:7, Isa 47:8; Rev 18:7 thy flowing valley : or, they valley floweth away O backsliding : Jer 3:14, Jer 7:24; Ho...

gloriest : Jer 9:23; Isa 28:1-4, Isa 47:7, Isa 47:8; Rev 18:7

thy flowing valley : or, they valley floweth away

O backsliding : Jer 3:14, Jer 7:24; Hos 4:16

trusted : Jer 48:7; Psa 49:6, Psa 52:7, Psa 62:10; Pro 10:15; Eze 28:4-7; 1Ti 6:17

Who : Jer 49:16, Jer 21:13; Oba 1:4, Oba 1:5

TSK: Jer 49:5 - I will // ye shall // none I will : Jer 49:29, Jer 15:8, Jer 20:4, Jer 48:41-44; Jos 2:9; 2Ki 7:6, 2Ki 7:7, 2Ki 19:7; Job 15:21; Pro 28:1 ye shall : Jer 46:5; Amo 4:3 none : Isa...

TSK: Jer 49:6 - -- Jer 49:39, Jer 46:26, Jer 48:47; Isa 19:18-23, Isa 23:18; Eze 16:53

TSK: Jer 49:7 - Edom // Is wisdom // Teman Edom : Jer 25:9, Jer 25:21; Gen 25:30, Gen 27:41, Gen 36:8; Num 20:14-21, Num 24:17, Num 24:18; Deu 23:7; Psa 83:4-10, Psa 137:7; Isa. 34:1-17, Isa 63...

TSK: Jer 49:8 - Flee // turn back // dwell // Dedan // for Flee : Jer 49:30, Jer 6:1, Jer 48:6; Mat 24:15-18; Rev 6:15 turn back : or, they are turned back dwell : Jer 48:28; Jdg 6:2; 1Sa 13:6; Isa 2:21; Amo 9...

TSK: Jer 49:9 - grapegatherers // till they have enough grapegatherers : Isa 17:6; Oba 1:5, Oba 1:6 till they have enough : Heb. their sufficiency

grapegatherers : Isa 17:6; Oba 1:5, Oba 1:6

till they have enough : Heb. their sufficiency

TSK: Jer 49:10 - I have made // his secret // his seed // he is not I have made : Mal 1:3, Mal 1:4; Rom 9:13 his secret : Jer 23:24; Isa 45:3; Amo 9:3 his seed : Psa 37:28; Isa 14:20-22; Oba 1:9 he is not : Psa 37:35, ...

I have made : Mal 1:3, Mal 1:4; Rom 9:13

his secret : Jer 23:24; Isa 45:3; Amo 9:3

his seed : Psa 37:28; Isa 14:20-22; Oba 1:9

he is not : Psa 37:35, Psa 37:36; Isa 17:14

TSK: Jer 49:11 - thy fatherless // let thy thy fatherless : Deu 10:18; Psa 10:14-18, Psa 68:5, Psa 82:3, Psa 146:9; Pro 23:10,Pro 23:11; Hos 14:3; Jon 4:11; Mal 3:5; Jam 1:27 let thy : 1Ti 5:5

TSK: Jer 49:12 - they whose they whose : Jer 25:28, Jer 25:29, Jer 30:11, Jer 46:27; Pro 17:5; Lam 4:21, Lam 4:22; Oba 1:16; 1Pe 4:17, 1Pe 4:18

TSK: Jer 49:13 - I have // Bozrah // a desolation I have : Jer 44:26; Gen 22:16; Isa 45:23; Eze 35:11; Amo 6:8 Bozrah : Jer 49:22; Gen 36:33; Isa 34:6, Isa 63:1; Amo 1:12 a desolation : Jer 49:17, Jer...

TSK: Jer 49:14 - heard // an ambassador // Gather heard : Jer 51:46; Isa 37:7; Eze 7:25, Eze 7:26; Oba 1:1; Mat 24:6 an ambassador : Isa 18:2, Isa 18:3, Isa 30:4 Gather : Jer 50:9-16, Jer 51:11, Jer 5...

TSK: Jer 49:15 - -- 1Sa 2:7, 1Sa 2:8, 1Sa 2:30; Psa 53:5; Oba 1:2; Mic 7:10; Luk 1:51

TSK: Jer 49:16 - terribleness // dwellest // though terribleness : Jer 48:29; Pro 16:18, Pro 18:21, Pro 29:23; Isa 25:4, Isa 25:5, Isa 49:25; Oba 1:3 dwellest : Son 2:14; Isa 2:21 though : Jer 48:28; Jo...

TSK: Jer 49:17 - Edom // every // shall hiss Edom : Jer 49:13; Isa 34:9-15; Eze 25:13, Eze 35:7, Eze 35:15 every : Jer 18:16, Jer 50:13 shall hiss : Jer 51:37; 1Ki 9:8; 2Ch 7:20,2Ch 7:21; Lam 2:1...

TSK: Jer 49:18 - in the // no man in the : Jer 50:40; Gen 19:24, Gen 19:25; Deu 29:23; Psa 11:6; Isa 13:19-22; Amo 4:11; Zep 2:9; 2Pe 2:6; Jud 1:7 no man : Jer 49:33; Job 18:15-18; Isa...

TSK: Jer 49:19 - he shall come // the swelling // who is like // appoint me the time // that shepherd he shall come : Jer 4:7, Jer 50:44-46; Zec 11:3 the swelling : Jer 12:5; Jos 3:15; 1Ch 12:15 who is like : Exo 15:11; Psa 89:6, Psa 89:8, Psa 113:5, P...

he shall come : Jer 4:7, Jer 50:44-46; Zec 11:3

the swelling : Jer 12:5; Jos 3:15; 1Ch 12:15

who is like : Exo 15:11; Psa 89:6, Psa 89:8, Psa 113:5, Psa 113:6; Isa 40:25

appoint me the time : or, convent me in judgment, Job 9:19, Job 9:21, Job 23:3-7, Job 40:2-8, Job 42:3-5; Psa 143:2

that shepherd : Jer 30:21; Job 41:10; Psa 76:7; Nah 1:6; Rev 6:17

TSK: Jer 49:20 - the counsel // Teman // Surely // make the counsel : Jer 50:45; Psa 33:11; Pro 19:21; Isa 14:24-27, Isa 46:10,Isa 46:11; Act 4:28; Eph 1:11 Teman : Jer 49:7; Job 6:19, Job 6:20 Surely : The...

the counsel : Jer 50:45; Psa 33:11; Pro 19:21; Isa 14:24-27, Isa 46:10,Isa 46:11; Act 4:28; Eph 1:11

Teman : Jer 49:7; Job 6:19, Job 6:20

Surely : The prophet having given the name of the shepherd to the generals of the army, pursues the same metaphor, calling the common soldiers, ""the least of the flock;""who shall have strength and courage enough to the defeat the Idumean forces. Jer 37:10, Jer 50:45; Zec 4:6; 1Co 1:27-29

make : Jer 49:13, Jer 49:17, Jer 49:18; Mal 1:3, Mal 1:4

TSK: Jer 49:21 - earth // Red sea earth : Jer 50:46; Isa 14:4-15; Eze 26:15-18, Eze 21:16, Eze 32:10; Rev 18:10 Red sea : Heb. Weedy sea

earth : Jer 50:46; Isa 14:4-15; Eze 26:15-18, Eze 21:16, Eze 32:10; Rev 18:10

Red sea : Heb. Weedy sea

TSK: Jer 49:22 - he shall // Bozrah // the heart of the he shall : Jer 4:13, Jer 48:40,Jer 48:41; Deu 28:49; Dan 7:4; Hos 8:1 Bozrah : Jer 49:13 the heart of the : Jer 49:24, Jer 4:31, Jer 6:24, Jer 13:21, ...

TSK: Jer 49:23 - Damascus // Hamath // fainthearted // sorrow // on the sea Damascus : Gen 14:15, Gen 15:2; 1Ki 11:24; Isa 17:1-3, Isa 37:13; Amo 1:3-5; Zec 9:1, Zec 9:2; 2Co 11:32 Hamath : Num 13:21; 2Sa 8:9; 2Ki 17:24, 2Ki 1...

TSK: Jer 49:24 - anguish anguish : Jer 49:22

anguish : Jer 49:22

TSK: Jer 49:25 - -- Jer 33:9, Jer 48:2, Jer 48:39, Jer 51:41; Psa 37:35, Psa 37:36; Isa 1:26, Isa 14:4-6; Dan 4:30; Rev 18:10,Rev 18:16-19

TSK: Jer 49:26 - -- Jer 9:21, Jer 11:22, Jer 50:30, Jer 51:3, Jer 51:4; Lam 2:21; Eze 27:27; Amo 4:10

TSK: Jer 49:27 - I will // Benhadad I will : Amo 1:3-5 Benhadad : 1Ki 15:18-20, 20:1-22; 2Ki 13:5

I will : Amo 1:3-5

Benhadad : 1Ki 15:18-20, 20:1-22; 2Ki 13:5

TSK: Jer 49:28 - Kedar // Hazor // Arise // spoil Kedar : Jer 2:10; Gen 25:13; 1Ch 1:29; Son 1:5; Isa 21:13, Isa 21:16, Isa 21:17, Isa 42:11; Eze 27:21 Hazor : Jer 49:30,Jer 49:33 Arise : Jer 49:14, J...

TSK: Jer 49:29 - tents // curtains // camels // Fear tents : Psa 120:5; Isa 13:20, Isa 60:7 curtains : Jer 4:20, Jer 10:20; Hab 3:7 camels : Gen 37:25; Jdg 6:5, Jdg 7:12, Jdg 8:21, Jdg 8:26; 1Ch 5:20,1Ch...

TSK: Jer 49:30 - get you far off // dwell // for get you far off : Heb. flit greatly dwell : Jer 49:8 for : Jer 25:9, Jer 25:24, Jer 25:25, Jer 27:6; Isa 10:7

get you far off : Heb. flit greatly

dwell : Jer 49:8

for : Jer 25:9, Jer 25:24, Jer 25:25, Jer 27:6; Isa 10:7

TSK: Jer 49:31 - wealthy nation // that // which dwell wealthy nation : or, nation that is at ease, Jer 48:11; Psa 123:4; Isa 32:9, Isa 32:11 that : Jdg 18:7-10,Jdg 18:27; Isa 47:8; Eze 30:9, Eze 38:11, Ez...

wealthy nation : or, nation that is at ease, Jer 48:11; Psa 123:4; Isa 32:9, Isa 32:11

that : Jdg 18:7-10,Jdg 18:27; Isa 47:8; Eze 30:9, Eze 38:11, Eze 39:6; Nah 1:12; Zep 2:15

which dwell : Num 23:9; Deu 33:28; Jdg 18:28; Mic 7:14

TSK: Jer 49:32 - their camels // I will scatter // in the utmost corners their camels : Jer 49:29 I will scatter : Jer 49:36; Deu 28:64; Eze 5:10,Eze 5:12, Eze 12:14, Eze 12:15 in the utmost corners : Heb. cut off into corn...

their camels : Jer 49:29

I will scatter : Jer 49:36; Deu 28:64; Eze 5:10,Eze 5:12, Eze 12:14, Eze 12:15

in the utmost corners : Heb. cut off into corners, or, that have the corners of their hair polled, Jer 9:26, Jer 25:23 *marg.

TSK: Jer 49:33 - Hazor // a dwelling Hazor : Hazor as well as Kedar, with which it is joined (Jer 49:28), was no doubt situated in Arabia, and a place of considerable importance; but it i...

Hazor : Hazor as well as Kedar, with which it is joined (Jer 49:28), was no doubt situated in Arabia, and a place of considerable importance; but it is now no more, and its very name seems to have perished.

a dwelling : Jer 49:17, Jer 49:18, Jer 9:11, Jer 10:22, Jer 50:39, Jer 50:40, Jer 51:37; Isa 13:20-22, Isa 14:23, Isa 34:9-17; Zep 2:9, Zep 2:13-15; Mal 1:3; Rev 18:2, Rev 18:21, Rev 18:22

TSK: Jer 49:34 - Elam Cir, am 3406, bc 598 Elam : Elam, the Elymais of the Greeks and Romans, was properly a province of the Persian empire, between Media and Susiana; but ...

Cir, am 3406, bc 598

Elam : Elam, the Elymais of the Greeks and Romans, was properly a province of the Persian empire, between Media and Susiana; but sometimes the name Elam is used in a larger sense, including Susiana and other provinces (see Dan 8:2), all of which were subdued by Nebuchadnezzar, and afterwards restored and raised to dignity by Cyrus. Jer 25:25; Gen 10:22, Gen 14:1; Ezr 4:9; Isa 21:2; Eze 32:24, Eze 32:25; Dan 8:2; Act 2:9

TSK: Jer 49:35 - break // the bow break : Jer 50:14, Jer 50:29, Jer 51:56; Psa 46:9; Isa 22:6 the bow : Strabo says that the mountainous part of Elymais chiefly bred archers; and Livy ...

break : Jer 50:14, Jer 50:29, Jer 51:56; Psa 46:9; Isa 22:6

the bow : Strabo says that the mountainous part of Elymais chiefly bred archers; and Livy speaks of Elymei sagittarii ""the Elymean archers.""

TSK: Jer 49:36 - the four winds // scatter // the outcasts the four winds : Dan 7:2, Dan 7:3, Dan 8:8, Dan 8:22, Dan 11:4; Rev 7:1 scatter : Jer 49:32; Deu 28:25, Deu 28:64; Eze 5:10,Eze 5:12; Amo 9:9 the outc...

TSK: Jer 49:37 - to be // their enemies // I will send the sword to be : Jer 49:5, Jer 49:22, Jer 49:24, Jer 49:29, Jer 48:39, Jer 50:36; Psa 48:4-6; Eze 32:23 *marg. their enemies : Jer 34:20,Jer 34:21 I will send ...

TSK: Jer 49:38 - -- Jer 43:10; Dan 7:9-14

TSK: Jer 49:39 - in the // I will in the : Jer 48:47; Isa 2:2; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1 I will : Jer 49:6; Job 42:10; Eze 16:53-55, Eze 29:14, Eze 39:25; Amo 9:...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 49:2 - -- Because the Ammonites had violently seized upon some part of the Jews’ land, and (as we have it, Amo 1:13,14 ) cruelly ripped up the women wi...

Because the Ammonites had violently seized upon some part of the Jews’ land, and (as we have it, Amo 1:13,14 ) cruelly ripped up the women with child in Gilead , that they might enlarge their border, God threatens a war to Rabbah, Amo 1:14 , calls it a fire, which should make Rabbah a heap. Of this Rabbah, as the head city of the Ammonites, we read Deu 3:11 Jos 13:25 15:60 . It was there where, in David’ s time, Uriah was slain, 2Sa 11:1,17 12:26 . It is threatened by Jeremiah in this chapter, and Eze 25:5 Amo 1:13,14 . We read not how or when this prophecy was fulfilled, whether by the Maccabees, /APC 1Ma 5:6 , or rather after the coming of Christ, when most of these nations were destroyed. God threatens not only their metropolis, which was Rabbah their mother city, but all the other cities belonging to the Ammonites, which were as it were daughters to Rabbah. But how the last clause of this prophecy was ever fulfilled, if it were not in the time of the Maccabees, I cannot understand; for though they were swallowed up afterward by the Roman empire, yet Israel being also subdued by them, and scattered into all parts, it is not likely that many of them were suffered to, abide in any considerable numbers in a country so near their own.

Poole: Jer 49:3 - Heshbon // daughters of Rabbah // king // priests Heshbon was formerly a city of the Amorites, of whom Sihon was king, who resided here (but it appears by Jer 49:26 that it was taken from Moab); it ...

Heshbon was formerly a city of the Amorites, of whom Sihon was king, who resided here (but it appears by Jer 49:26 that it was taken from Moab); it is probable that it was at this time a city of Moab: the prophet calls to them to howl

for Ai a city of the Ammonites, not the same mentioned Jos 7:2 , for that was on the other side of Jordan. It is uncertain whether by the

daughters of Rabbah be to be understood other lesser cities, or the younger women that inhabited Rabbah: he calls to them all to mourn; and for all the indications or signs of mourning, such as girding with sackcloth, running up and down, like persons distracted, by the hedges, where they might be hidden, and not so easily seen. For they shall all go together into captivity; their Melcom , which may signify their idol to whom they gave that name, or their

king or else their supreme magistrate, with their

priests and nobles , all orders of persons.

Poole: Jer 49:4 - That trusted in her treasures, saying, Who shall come unto me? It should seem that this country was full of very fruitful valleys, which we know are always the most fertile places, lying lower and at a greater d...

It should seem that this country was full of very fruitful valleys, which we know are always the most fertile places, lying lower and at a greater distance from the sun than mountains, and also receiving at second hand the moisture that falls upon the hills, and being usually watered with rivers; from whence they may be called

flowing valleys either as flowing with receptacles of water, or plenty of corn and grass; though some read it, (and it seems rather more agreeable to the Hebrew,) thy valley floweth , either with the blood of men slain, or floweth away, the fertility of it ceaseth or decayeth. Or, floods of waters shall destroy the fruit of thy rich valleys, &c. O backsliding daughter : Ammon having never been in covenant with God, the word in the Hebrew (though it comes from bwv which signifies to return) seemeth ill translated backsliding , thou that hast turned thyself away from God.

That trusted in her treasures, saying, Who shall come unto me? thou that trustedst in thy riches, or in thy valleys full of riches, and promisedst thyself security from the situation of thy rich country, thinking none could come at thee.

Poole: Jer 49:5 - -- As secure as you think yourselves, I will cause you to be afraid, and your enemies shall be all those that are round about you. And you shall be dri...

As secure as you think yourselves, I will cause you to be afraid, and your enemies shall be all those that are round about you. And you shall be driven out every man, either right forth, into some country opposite to you, or apart one from another, or so that you shall be glad to flee right forth, and never look back, but only forward, for any place of safety that appeareth next before you. And when you are wandering, being driven by your enemies, you shall find none who will be willing to receive or entertain you.

Poole: Jer 49:6 - -- Such a promise we read of Jer 48:47 , concerning Moab, but when this was fulfilled the Scripture saith not. Josephus tells us something; but it is r...

Such a promise we read of Jer 48:47 , concerning Moab, but when this was fulfilled the Scripture saith not. Josephus tells us something; but it is rather thought to refer to the conversion of some of the Ammonites as well as other heathens unto Christ.

Poole: Jer 49:7 - Teman The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited, the blessing being given to his younger brother Jacob, who was th...

The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited, the blessing being given to his younger brother Jacob, who was the head of the twelve tribes of the Israelites, Gen 27:29 . God there, Gen 27:39 , promised him that he should have a fat and plentiful country, though his brother should be his lord, and foretold that he should break his brother’ s yoke from off his neck; the land of Seir was his country, Gen 32:3 . The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan; their way lay through Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin, Num 24:18 . They were enemies to the Israelites in Saul’ s time, 1Sa 14:47 , and in David’ s time, 2Sa 8:14 , and in Amaziah’ s time, 2Ki 14:7 , who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin. Jeremiah in this place, Eze 25:12-14 Joe 3:19 Amo 9:12 Ob 1,8 Mal 1:4 .

Teman was a city of Edom, mentioned also Eze 25:13 Amo 1:12 Oba 1:9 . Eliphaz, Job’ s friend, was of this place, Job 2:11 . It was a place famous for wise and prudent men, of which Eliphaz was not the meanest. The prophet asks what was become of all their counsel and wisdom, for which the Arabians, the Temanites in particular, were so famous. Now they were at their wits’ end.

Poole: Jer 49:8 - Dedan Dedan was the son of Jokshan, 1Ch 1:32 , from which it is probable that the city Dedan had its name; it is reckoned, Jer 25:23 , with Tema and Buz...

Dedan was the son of Jokshan, 1Ch 1:32 , from which it is probable that the city

Dedan had its name; it is reckoned, Jer 25:23 , with Tema and Buz, and is mentioned Eze 27:15,20 38:13 . It was a city of Arabia joining on Idumea, Isa 21:13 . They being neighbours to the Edomites, are called to flee, and to get into caves and holes of the earth, where they might dwell deep in the earth, and be in some security, which they would not be in their own city, so near to the Edomites’ country, for God was resolved to bring misery upon the Edomites, a time of calamity in which he would visit them with his judgments. There are other critical readings of these words, but this seemeth to be the plain sense of them.

Poole: Jer 49:9 - -- We have much the same Ob 5 . The scope of the prophet in this place is only to show that Edom should be totally destroyed; their destruction should ...

We have much the same Ob 5 . The scope of the prophet in this place is only to show that Edom should be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters, but for single grapes, or small clusters, they leave them; nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.

Poole: Jer 49:10 - -- But the Edomites should be left bare; and though they sought to hide themselves in secret places, yet God would there find them out, and there shoul...

But the Edomites should be left bare; and though they sought to hide themselves in secret places, yet God would there find them out, and there should be no places sufficient to hide them. All their children should be destroyed, and the Moabites their kinsmen, and the Philistines their neighbours, should be ruined as well as they.

Poole: Jer 49:11 - I will The only question upon this verse is, whether, in the whole of it, it be a promise or a threatening: if it be a promise, the sense is, that though t...

The only question upon this verse is, whether, in the whole of it, it be a promise or a threatening: if it be a promise, the sense is, that though this great destruction should come upon the body of the Edomites, yet God would take care of some of their

fatherless children whose parents being carried into captivity, they had none to provide for them: if it be taken as an ironical threatening, it soundeth ruin to those as well as the rest, and

I will is as much as I will not. But others think that these are rather to be understood with the supply of some other words, There is not , or there shall be none to say, Leave thy fatherless children , &c.; and whoso considereth those words in the tenth verse, his seed shall be spoiled , will see reason to judge it rather a threatening (whether by way of irony or no) than a promise.

Poole: Jer 49:12 - the cup That by the cup is meant the wine cup of the Lord’ s wrath, and that by those whose judgment was not to drink of it are meant the Jews, is no...

That by

the cup is meant the wine cup of the Lord’ s wrath, and that by those whose judgment was not to drink of it are meant the Jews, is not to be doubted; but the question is, how the prophet saith that it was not the judgment of the Jews to drink of this cup? The word here used is of so various significations as makes the fixing the sense of it here difficult; it cannot here signify justice , for in that sense it was the Jews’ judgment to drink of it; nor can it here (as it often doth) signify the effect of justice, God’ s judicial dispensation; for they had drank of it, so it was their judgment. It must be taken in the most favourable sense imaginable. Either they who in regard of their relation to God, and God’ s relation to them, might have looked upon it as none of their portion, yet have drank of it; or, they who in comparison with others did not deserve to drink of the cup, yet have drank of it: and can you think to escape? No, thou shalt not escape, but most surely drink of it. 1Pe 4:17 , The time is come that judgment is begun at the house of God ; and if it first begin with that, where shall the end of others be? When an Israelite hath not escaped the justice of God, an Edomite must not expect it.

Poole: Jer 49:13 - Bozrah As men, when they would confirm their promise or threatening to do any thing, add an oath to it, so doth God, who, having no greater to swear by, sw...

As men, when they would confirm their promise or threatening to do any thing, add an oath to it, so doth God, who, having no greater to swear by, swears by himself, Jer 44:26 . That which God would here confirm was his threatening against Edom, expressed under the notion of

Bozrah ( a part for the whole,) Bozrah being its principal city, Isa 63:1 , as well as a city of Moab (as we found in the foregoing chapter); and that which he threatens it with was not being a reproach, a waste, and a curse for a time, but for ever.

Poole: Jer 49:14 - I have heard a rumour from the Lord // An ambassador is sent unto the heathen // Saying, Gather ye together, and come against her, and rise up to the battle I have heard a rumour from the Lord: Obadiah beginneth his prophecy much with such words. God hath revealed his will to me in a vision or a dream. A...

I have heard a rumour from the Lord: Obadiah beginneth his prophecy much with such words. God hath revealed his will to me in a vision or a dream.

An ambassador is sent unto the heathen: he speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them.

Saying, Gather ye together, and come against her, and rise up to the battle: the meaning is, God hath made such impressions upon other nations, he hath inclined them, or set them on work, to get together in armies to come against Edom in battle.

Poole: Jer 49:15 - -- Obadiah, in his prophecy against Edom, Ob 2 , hath much the same words, importing that God would bring the Edomites very low, and make them very con...

Obadiah, in his prophecy against Edom, Ob 2 , hath much the same words, importing that God would bring the Edomites very low, and make them very contemptible.

Poole: Jer 49:16 - Thy terribleness hath deceived thee, and the pride of thine heart // dwell in the clefts of the rocks // high as the eagle Thy terribleness hath deceived thee, and the pride of thine heart: Obadiah in his prophecy against Edom useth much the same expressions, Oba 1:3,4 . ...

Thy terribleness hath deceived thee, and the pride of thine heart: Obadiah in his prophecy against Edom useth much the same expressions, Oba 1:3,4 . The word that is here used being of the number of those which are but once found in Scripture, hath given interpreters liberty to abound in their senses of it; some translating it arrogance , some, thine idol ; but the best interpreters understand by it their terribleness to others, their being so potent that others were all afraid of them; this deceived them, making them to conclude themselves secure, and out of danger; to which is also added the pride of the heart. The country of Edom being mountainous, they are said to

dwell in the clefts of the rocks that is, in places impregnable, and inaccessible as they thought, in the heights of the hill. But the Lord lets them know no place was to his power inaccessible or impregnable, for if they dwell as

high as the eagle which the Scripture tells us, Job 39:27,28 , maketh her nest on high, and dwelleth and abideth upon the rock, upon the crag of the rock , yet he would bring them down.

Poole: Jer 49:17 - -- The like is said of Babylon, Jer 50:13 : it appears from 1Ki 9:8 , that it was a kind of proverbial expression, when they would express a great deso...

The like is said of Babylon, Jer 50:13 : it appears from 1Ki 9:8 , that it was a kind of proverbial expression, when they would express a great desolation, or great plagues, that those who passed by such a place should be astonished, and hiss at it.

Poole: Jer 49:18 - -- Sodom and Gomorrah and the neighbour cities were utterly destroyed, and therefore are set down, both here and Jer 50:40 , as patterns of an utter ru...

Sodom and Gomorrah and the neighbour cities were utterly destroyed, and therefore are set down, both here and Jer 50:40 , as patterns of an utter ruin and desolation.

Poole: Jer 49:19 - he // But I will suddenly make him run away from her // For who is like me? // And who will appoint me a time // Who is that shepherd that will stand before me? This verse is very variously interpreted; some by he understand the Jews, some understand Nebuchadnezzar, some understand the Edomites; I think th...

This verse is very variously interpreted; some by

he understand the Jews, some understand Nebuchadnezzar, some understand the Edomites; I think the last is most probable to be here meant, because of the next words. The Edomites shall come out against the Chaldeans like a lion, as lions lurking about Jordan when it overfloweth come out to take their prey.

But I will suddenly make him run away from her: these words are variously understood, those who by he in the former part of the verse understand Nebuchadnezzar, interpret the running here mentioned of his running over the whole country of Edom; to me it appeareth a much more probable sense to interpret it of the Edomites running away from Nebuchadnezzar out of their own country, which seems to be understood by her ; all that makes a difficulty is the particle from , which yet makes the sense good enough, if by her we understand the Edomites’ own land. In the Hebrew it is, I will break them , or I will quiet them, and make them to run. Who is a chosen man, that I may appoint over her ? whom shall I set over Edom? Into whose hands shall I give that country, that he may rule over it?

For who is like me? for I can do whatsoever I please.

And who will appoint me a time to plead with men? so Job 9:19 ; or a time to fight?

Who is that shepherd that will stand before me? what is that king or potentate of the earth that will stand before me?

Poole: Jer 49:20 - Surely the least of the flock shall draw them out Edom and Teman in this verse signify both the same thing; God calls to men to hear the resolutions he had taken up against the Edomites, resolut...

Edom and Teman in this verse signify both the same thing; God calls to men to hear the resolutions he had taken up against the Edomites, resolutions as wise and steady as if they had been taken upon the wisest counsels and deliberation.

Surely the least of the flock shall draw them out God is resolved to drive out the Edomites, and the least of Nebuchadnezzar’ s forces shall drag them out of their lurking-places; and God will make the place where they dwell a desolation.

Poole: Jer 49:21 - -- That is, the ruin of the Edomites shall be so great, that all nations round about it shall be affected at the noise of their fall; and though the Re...

That is, the ruin of the Edomites shall be so great, that all nations round about it shall be affected at the noise of their fall; and though the Red Sea, or the weedy sea, be at a great distance from them, yet their noise shall reach thither.

Poole: Jer 49:22 - See Poole "Jer 48:40" See Poole "Jer 48:40" , See Poole "Jer 48:41" , where the very same thing, and under the same phrases, was spoken against Moab. That which is threat...

See Poole "Jer 48:40" , See Poole "Jer 48:41" , where the very same thing, and under the same phrases, was spoken against Moab. That which is threatened is the enemies coming swiftly upon the Edomites and preying upon them, and the fear that should surprise them, which should make their hearts faint as the heart of a woman that hath a hard labour.

Poole: Jer 49:23 - Damascus The prophet comes to denounce the judgments of God against Syria, another nation of the Gentiles. Damascus was the head city of Syria, Isa 7:8 17:...

The prophet comes to denounce the judgments of God against Syria, another nation of the Gentiles.

Damascus was the head city of Syria, Isa 7:8 17:3 , or Aram, (as in the Hebrew,) because it was a country inhabited by the posterity of Aram, one of the sons of Shem; part of it lay betwixt Babylon and Arabia, and was called Mesopotamia, lying betwixt the two rivers of Tigris and Euphrates. Laban and Naaman were of this country. David had war with them, 2Sa 8:5 10:18 . So had Ahab, 1Ki 20:20 ; and Joram, 2Ki 8:28 ; and Ahaz, Isa 7:2 . After God’ s long patience with them he threatens them with ruin, as by Jeremiah in this place, so by Amos, i. 5. Damascus being the head of this country, is sometimes put (as here) for the whole country. Hamath and Arpad were two cities also of Syria, 2Ki 18:34 . The prophet foretells that they also should hear of ill news, an enemy that is coming against them, and that they should be melted through fear, and their courage should fail them, they should be as troubled as the sea, is in a storm, or their inhabitants that lived near to the sea should be troubled.

Poole: Jer 49:24 - Fear hath seized on her // Anguish and sorrows have taken her, as a woman in travail Syria, whose head is Damascus, hath lost her old courage and valour; it was wont to be a formidable country to its neighbours, but now they flee bef...

Syria, whose head is Damascus, hath lost her old courage and valour; it was wont to be a formidable country to its neighbours, but now they flee before their enemies.

Fear hath seized on her they are seized, and overpowered by their own fears.

Anguish and sorrows have taken her, as a woman in travail great sorrows are ordinarily in Scripture expressed by the similitude of the pains of a woman in travail; we have met with it often in this prophecy, Jer 6:24 22:23 : so Psa 48:6 Mic 4:9 .

Poole: Jer 49:25 - the city of praise It is called the city of praise because it was a city so much praised, a city of great renown, which the prophet seeing like to be destroyed, lame...

It is called

the city of praise because it was a city so much praised, a city of great renown, which the prophet seeing like to be destroyed, lamenteth either in the person of the king of Syria, or of the Syrian inhabitants, wondering that the conquerors should not spare so famous and renowned a city, in which so many did rejoice.

Poole: Jer 49:26 - -- The Hebrew particles are not always well rendered in our translation, and our learned English Annotator hath rightly observed this place as one inst...

The Hebrew particles are not always well rendered in our translation, and our learned English Annotator hath rightly observed this place as one instance, for Nbl cannot be here an iliative, but is much better translated surely , as a note of assertion. God threateneth the Syrians with a certain ruin and desolation.

Poole: Jer 49:27 - -- I will bring a judgment that shall burn in Damascus like a consuming fire, and it shall reach to the royal seat of Benhadad; either that which was t...

I will bring a judgment that shall burn in Damascus like a consuming fire, and it shall reach to the royal seat of Benhadad; either that which was the royal seat of Ben-hadad, 2Ki 8:7 , or else Ben-hadad (signifying the son of Hadad, which was their idol) was the common name of all the kings of Syria, as Pharaoh was to the kings of Egypt, Amo 1:4

Poole: Jer 49:28 - Kedar // Hazor Kedar Gen 25:13 , was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petrea. See Isa, Isa 21:13,17 . We read of it Psa 120:5 Son...

Kedar Gen 25:13 , was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petrea. See Isa, Isa 21:13,17 . We read of it Psa 120:5 Son 1:5 Eze 27:21 . We read of

Hazor Jos 11:1 Jos 11:10 , it was the head city to several kingdoms in Joshua’ s time; Jabin was king of it in the times of Deborah, Jud 4:2 . The prophet foretells that Nebuchadrezzar should also conquer these kingdoms; and saith he heard the Lord call to Nebuchadrezzar to go up against them.

Poole: Jer 49:29 - -- That is, the Chaldeans shall take away the Kedarens’ tents ; for they being a people whose cattle were their livelihood, had no fixed houses,...

That is, the Chaldeans shall take away the Kedarens’ tents ; for they being a people whose cattle were their livelihood, had no fixed houses, but tents, which were movable habitations, covered with skins of beasts; and the curtains which they used to draw before those tents, and served them as sides, as gable ends of houses serve us; and all the furniture of their tents or tabernacles, and their cattle; and either their enemies should fright them with terrible noises and outcries, or they should themselves cry out that they were surrounded with objects of fear.

Poole: Jer 49:30 - -- The words seem to be the prophet’ s words of advice to this people, to make all the haste they could away, and to secure themselves as well as ...

The words seem to be the prophet’ s words of advice to this people, to make all the haste they could away, and to secure themselves as well as they could, because the king of Babylon had certainly been taking counsel against them, and was resolved to disturb them. See Jer 49:8 , where the like counsel is given to the Edomites.

Poole: Jer 49:31 - -- The supposed result of Nebuchadnezzar’ s counsels, giving charge to his armies to march against the Kedarens, which lived at case and quiet, an...

The supposed result of Nebuchadnezzar’ s counsels, giving charge to his armies to march against the Kedarens, which lived at case and quiet, and took no care; that had no cities, nor gates, nor bars to keep their enemies out, nor were near any neighbours that could assist them, nor very near to one another, living in tents, so might easily be overrun, and conquered, and made a prey to enemies.

Poole: Jer 49:32 - And their camels shall be a booty, and the multitude of their cattle a spoil And their camels shall be a booty, and the multitude of their cattle a spoil: these words sound like a part of the king of Babylon’ s supposed s...

And their camels shall be a booty, and the multitude of their cattle a spoil: these words sound like a part of the king of Babylon’ s supposed speech encouraging his soldiers from the booty they should get, which should be a great multitude of camels and other cattle; the latter words are the words of the prophet, in the name of the Lord, threatening ruin to these Kedarens and Hazorites, though they lived in corners, and might upon that account think themselves secure; God saith he would fetch them out of their utmost corners, and bring calamity from all parts upon them.

Poole: Jer 49:33 - -- That is, the whole country subject to the king of Hazor shall be desolate. See Isa 34:13 Jer 9:11 .

That is, the whole country subject to the king of Hazor shall be desolate. See Isa 34:13 Jer 9:11 .

Poole: Jer 49:34 - Elam was the son of Shem Elam was the son of Shem Gen 10:22 , his posterity were called Elamites; these were the Persians, as is most probable, though some judge that the Pers...

Elam was the son of Shem Gen 10:22 , his posterity were called Elamites; these were the Persians, as is most probable, though some judge that the Persians were at too great a distance from the Jews to be the people meant here, but we read of no other Elam in Scripture but in Persia, Dan 8:2 ; and though they were indeed at a great distance, yet it is probable that Nebuchadnezzar, having conquered the Assyrians, might also make some inroads into Persia, the emperor of which afterward conquered Babylon. This prophecy being in the first year of Zedekiah must needs be long before the thing was done, for it was ten years before the king of Babylon took Jerusalem.

Poole: Jer 49:35 - -- All those Eastern people were famous for the use of the bow, the Elamites in special, Isa 22:6 : those bows were the chief of their offensive armour...

All those Eastern people were famous for the use of the bow, the Elamites in special, Isa 22:6 : those bows were the chief of their offensive armour, though by the chief of their might may also be meant their most mighty and strong warriors. This prophecy is probably judged to be fulfilled when the Persians made a defection from the king of the Medes, who was son-in-law to Nebuchadnezzar. Others think that this prophecy was accomplished by Alexander the emperor of Greece, or rather by his successors.

Poole: Jer 49:36 - -- The prophet threateneth the destruction of the Persians by a confederacy of enemies, suppose Babylonians, Medes, &c., which should assault them on a...

The prophet threateneth the destruction of the Persians by a confederacy of enemies, suppose Babylonians, Medes, &c., which should assault them on all sides, as when the wind blows at the same time from all quarters, which causeth a whirlwind, which driveth the dust every way hither and thither, so he saith the Persians should be scattered into all nations.

Poole: Jer 49:37 - -- We met with the like threatenings Jer 49:5,24,29 , as to fear; and as to their destruction, we have often met with the like threatenings.

We met with the like threatenings Jer 49:5,24,29 , as to fear; and as to their destruction, we have often met with the like threatenings.

Poole: Jer 49:38 - -- God here calls the throne of Nebuchadnezzar, or Cyrus, or Alexander, (whoever he was that conquered the Persians,) his throne: 1. Because God gave ...

God here calls the throne of Nebuchadnezzar, or Cyrus, or Alexander, (whoever he was that conquered the Persians,) his throne:

1. Because God gave it the conqueror.

2. Or because God showed himself the Lord of hosts, or the Lord of the whole earth, by disposing the kingdom of Persia at his pleasure. He doth not threaten the destruction of the whole nation, but the making of it all tributary, so as it should have no kings nor princes of its own.

Poole: Jer 49:39 - latter days We had the like promise as to Moab, Jer 48:47 , and as to Ammon, Jer 49:6 ; the same latter days either signify after many days, or in the time of...

We had the like promise as to Moab, Jer 48:47 , and as to Ammon, Jer 49:6 ; the same

latter days either signify after many days, or in the time of the Messias. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it is referred to the spiritual liberty which some of these poor heathens were brought into by the gospel. We read, Act 2:9 , that some of these Elamites were at Jerusalem at Pentecost, and were some of those converted to Christ.

Haydock: Jer 49:1 - Melchom // Gad Melchom, the idol of the Ammonites. (Challoner) --- Gad, to whom a part of their country was assigned. After the captivity this tribe, the Ammoni...

Melchom, the idol of the Ammonites. (Challoner) ---

Gad, to whom a part of their country was assigned. After the captivity this tribe, the Ammonites seized the country, regardless of God's appointment. They joined the Chaldeans afterwards; but the latter could not depend upon them, and sent them into captivity, to revenge the death of Godolias, chap. xli. 2., Sophonias ii. 8., and Ezechiel xxv. 3. (Calmet) ---

They had taken the country as their right, as if all Israel had perished; which God resents. (Worthington)

Haydock: Jer 49:2 - Rabbath // Possess Rabbath; called Amana, Astarte, and Philadelphia, by Stephanus. --- Possess; returning first from captivity, and subduing the cities of Ammon, unde...

Rabbath; called Amana, Astarte, and Philadelphia, by Stephanus. ---

Possess; returning first from captivity, and subduing the cities of Ammon, under Hyrcan, 1 Machabees v. 6.

Haydock: Jer 49:3 - Hai // Hedges // Melchom Hai, or Je-abarim. Both these cities pertained also to Moab. --- Hedges. Hebrew Gederoth, may be the city Gadara. --- Melchom, or Moloc, who ...

Hai, or Je-abarim. Both these cities pertained also to Moab. ---

Hedges. Hebrew Gederoth, may be the city Gadara. ---

Melchom, or Moloc, who claimed dominion over this people. If they had used their reason, they must have seen that he was no god, since the Lord disposed of him as he pleased so long before.

Haydock: Jer 49:4 - Delicate Delicate. Hebrew, "rebel or dissolute." Septuagint, "impudent."

Delicate. Hebrew, "rebel or dissolute." Septuagint, "impudent."

Haydock: Jer 49:7 - Edom // Theman Edom. This nation was involved in the common ruin, for its barbarity towards God's people, Abdias x., Psalm cxxxvi. 7., and Ezechiel xxv. 12. --- T...

Edom. This nation was involved in the common ruin, for its barbarity towards God's people, Abdias x., Psalm cxxxvi. 7., and Ezechiel xxv. 12. ---

Theman, renowned formerly for wisdom, Job ii. 11. Yet at the approach of danger, all were confounded. (Calmet) ---

They were only worldly wise. (Worthington)

Haydock: Jer 49:8 - Hole // Dedan Hole. The territory of Edom, from Eleutheropolis to Elath, is full of such. (St. Jerome, in Abdias) --- Dedan lies south of the Dead Sea. (Calme...

Hole. The territory of Edom, from Eleutheropolis to Elath, is full of such. (St. Jerome, in Abdias) ---

Dedan lies south of the Dead Sea. (Calmet)

Haydock: Jer 49:10 - Secrets // Brethren // Neighbours Secrets, or lurking holes, ver. 8. (Haydock) --- God permits the Chaldeans to plunder all. --- Brethren; Israelites. --- Neighbours; Moab, &c.

Secrets, or lurking holes, ver. 8. (Haydock) ---

God permits the Chaldeans to plunder all. ---

Brethren; Israelites. ---

Neighbours; Moab, &c.

Haydock: Jer 49:12 - Was not Was not so much. There were some faithful Jews, chap. xxv. 28. (Calmet)

Was not so much. There were some faithful Jews, chap. xxv. 28. (Calmet)

Haydock: Jer 49:13 - Bosra Bosra, different from that of Ammon; (chap. xlviii. 24.; Cellar. iii. 14.) though this may be doubtful. Could such a city be unknown?

Bosra, different from that of Ammon; (chap. xlviii. 24.; Cellar. iii. 14.) though this may be doubtful. Could such a city be unknown?

Haydock: Jer 49:14 - Ambassador Ambassador; Jeremias: or rather this is a personification of the passions, which would sufficiently prompt the Chaldeans. (Calmet) --- A good ange...

Ambassador; Jeremias: or rather this is a personification of the passions, which would sufficiently prompt the Chaldeans. (Calmet) ---

A good angel might urge them to execute the divine decrees. (Theodoret) ---

The greatest armies are thus made use of by Providence, without approving of their malicious designs.

Haydock: Jer 49:15 - Little Little. Edom was scarcely known, except in sacred history; and it was forced to receive circumcision by the Machabees.

Little. Edom was scarcely known, except in sacred history; and it was forced to receive circumcision by the Machabees.

Haydock: Jer 49:16 - Hill Hill. The mountains were numerous, and full of caverns, ver. 8.

Hill. The mountains were numerous, and full of caverns, ver. 8.

Haydock: Jer 49:17 - Desolate // Hiss Desolate. The few who survived left their ancient territories, which are now a desert, like most of Stony Arabia. (Calmet) --- Hiss, out of contem...

Desolate. The few who survived left their ancient territories, which are now a desert, like most of Stony Arabia. (Calmet) ---

Hiss, out of contempt. The punishment was so great as to excite surprise. (Worthington)

Haydock: Jer 49:19 - Swelling // Strong // Over her Swelling. Literally, "pride;" (Haydock) or those banks which the Jordan reaches, when it overflows. They are lined with woods, from which lions rus...

Swelling. Literally, "pride;" (Haydock) or those banks which the Jordan reaches, when it overflows. They are lined with woods, from which lions rush to devour the sheep. (Calmet) ---

Strong "one's dwelling." (Hebrew) (Haydock) (Zacharias xi. 3.) ---

Over her. What sort of men come to the attack? or, who shall dare resist them? (Calmet)

Haydock: Jer 49:20 - Little Little. Chaldean, "chiefs of the people." Tsair (Haydock) is supposed to have this sense, Micheas v. 2. (Calmet) --- But the weakest of the Cha...

Little. Chaldean, "chiefs of the people." Tsair (Haydock) is supposed to have this sense, Micheas v. 2. (Calmet) ---

But the weakest of the Chaldeans will be an overmatch for Edom. (Haydock)

Haydock: Jer 49:23 - Damascus // Arphad // As in Damascus, the capital of Syria, Isaias vii. 8. (Worthington) --- It was punished at the same time as the rest. (Josephus) --- Arphad; Arad, an i...

Damascus, the capital of Syria, Isaias vii. 8. (Worthington) ---

It was punished at the same time as the rest. (Josephus) ---

Arphad; Arad, an island near Tyre, or Raphanז. (Theodoret) ---

Syriac, "Rephad....they are troubled from the sea." Nabuchodonosor left Tyre to invade them. (Calmet) ---

As in. The islands of the Mediterranean tremble for themselves, and all Syria is afraid, hearing of the fall of so many cities and nations.

Haydock: Jer 49:25 - They They. Hebrew, Septuagint, and Chaldean add, "not." Why have they not spared this beautiful city? or, why have not its citizens given it up, to prev...

They. Hebrew, Septuagint, and Chaldean add, "not." Why have they not spared this beautiful city? or, why have not its citizens given it up, to prevent its entire demolition?

Haydock: Jer 49:27 - Benadad Benadad. So the kings were usually styled, 3 Kings xv. 8. Septuagint, "the son of Ader."

Benadad. So the kings were usually styled, 3 Kings xv. 8. Septuagint, "the son of Ader."

Haydock: Jer 49:28 - Cedar // East // Cedar Cedar and Asor were parts of Arabia; which, with Moab, Ammon, Edom, &c., were all brought under the yoke of Nabuchodonosor. (Challoner) --- We kn...

Cedar and Asor were parts of Arabia; which, with Moab, Ammon, Edom, &c., were all brought under the yoke of Nabuchodonosor. (Challoner) ---

We know nothing of the situation of Asor, which means "a court." (Calmet) ---

It might be the flying camp (Theodoret) of the Saracens, (St. Jerome, in Isaias xxi. 16.) who dwelt under tents like the hordes of Tartars, the Ethiopian emperor, and the mogul. Yet this seems to have been a fixed habitation, ver. 30, 33. ---

East; the Desert Arabia, ver. 32. (Calmet) ---

Cedar was the son of Ismael, and Asor the chief city of the Agarens. (Worthington)

Haydock: Jer 49:29 - About About. The enemy shall terrify them, and plunder all their riches.

About. The enemy shall terrify them, and plunder all their riches.

Haydock: Jer 49:31 - Alone Alone. We need not fear any resistance. They have no allies. (Calmet) --- The ancient Suevi, of Germany, laid waste the surrounding countries, th...

Alone. We need not fear any resistance. They have no allies. (Calmet) ---

The ancient Suevi, of Germany, laid waste the surrounding countries, that they might appear more terrible. (Cesar iv., and vi.)

Haydock: Jer 49:32 - Wind // Round Wind; throughout the world. --- Round. Chap. ix. 26. (Calmet) --- This the Arabs did, in imitation of Bacchus. (Herodotus iii. 8.)

Wind; throughout the world. ---

Round. Chap. ix. 26. (Calmet) ---

This the Arabs did, in imitation of Bacchus. (Herodotus iii. 8.)

Haydock: Jer 49:34 - Elam Elam. A part of Persia. (Challoner) --- The Elamites had besieged Jerusalem, under Manasses, (Calmet) and are therefore punished. (Worthington) -...

Elam. A part of Persia. (Challoner) ---

The Elamites had besieged Jerusalem, under Manasses, (Calmet) and are therefore punished. (Worthington) ---

They were subject to Aseradon: Nabuchodonosor subdued them after the other nations, ver. 36. Cyrus set his countrymen at liberty, (Calmet) and thus began his conquests. (Haydock) ---

Pagan historians assert, at random, that they were before subject to the Medes.

Haydock: Jer 49:38 - Thence Thence. Daniel (viii. 2.) governed at Susa, the capital of Elam, for Baltassar.

Thence. Daniel (viii. 2.) governed at Susa, the capital of Elam, for Baltassar.

Haydock: Jer 49:39 - Return Return. They joined the standards of Cyrus, and became masters of the East. (Calmet) --- This and similar texts are understood of the conversion o...

Return. They joined the standards of Cyrus, and became masters of the East. (Calmet) ---

This and similar texts are understood of the conversion of the Gentiles, Acts ii. 7. (Worthington)

Gill: Jer 49:1 - Concerning the Ammonites, thus saith the Lord // hath Israel no sons? hath he no heir // why then doth their king inherit Gad // and his people dwelt in his cities Concerning the Ammonites, thus saith the Lord,.... Or, "to the Ammonites" u; or, "against" them w; it will bear to be rendered either way, and all is ...

Concerning the Ammonites, thus saith the Lord,.... Or, "to the Ammonites" u; or, "against" them w; it will bear to be rendered either way, and all is true; for what is said by the Lord, as follows, is concerning them, their sins, and their punishment, and is directed to them, and is a threatening against them:

hath Israel no sons? hath he no heir? certainly he has, and who ought to possess the land; this is to be understood not of the ten tribes, sometimes called Israel, as distinct from the other two; for these had been long ago carried captive, and left no heirs of their tribes; but of all Israel, including the tribes of Judah and Benjamin; who, though their brethren of the ten tribes were carried captive, and left no children to inherit, yet, being next in blood, were the lawful heirs of their lands and possessions:

why then doth their king inherit Gad? that part of the land of Israel which belonged to the tribe of Gad; this, when the ten tribes were carried captive by the king of Assyria, and the Gadites among the rest, was seized on by the Ammonites, with their king at the head of them, lying near unto them; who might also pretend relation, as being the children of Lot, the brother's son of Abraham; or claim it, as having been their own formerly, and so were the lawful heirs of it, as they imagined; when it of right belonged to the children of Judah and Benjamin: or, "why doth Malcam inherit Gad?" x the same with Milcom or Molech, the abomination of the Ammonites, the idol they worshipped, 1Ki 11:5; so Jarchi interprets it. The Ammonites having got possession of the land, set up their idol in it, where temples were built for him, and altars erected, and sacrifices offered to him, so that he might be said to inherit it; and which must be very offensive to, and highly resented by, the God of Israel:

and his people dwelt in his cities: the Ammonites dwelt in the cities belonging to the tribe of Gad, as if they were their own; who are called the people of Milcom, or Molech, just as the Moabites are called the people of Chemosh, from the idol they worshipped, Jer 48:46.

Gill: Jer 49:2 - Therefore, behold, the days come, saith the Lord // that I will cause an alarm of war to be heard in Rabbah of the Ammonites // and it shall be a desolate heap // her daughters shall be burnt with fire // then shall Israel be heirs unto them that were his heirs, saith the Lord Therefore, behold, the days come, saith the Lord,.... Or, "are coming" y; as they did, in a very little time after this prophecy: that I will cause...

Therefore, behold, the days come, saith the Lord,.... Or, "are coming" y; as they did, in a very little time after this prophecy:

that I will cause an alarm of war to be heard in Rabbah of the Ammonites; the metropolis of the Ammonites; it was their royal city in the times of David, 1Ki 11:1; called by Polybius z Rabbahamana; and by Ptolemy a Philadelphia, which name it had from Ptolemy Philadelphus, who rebuilt it; this the Lord threatens with the sound of the trumpet, the alarm of war, or the noise of warriors, as the Targum; the Chaldean army under Nebuchadnezzar, who, about five years after the destruction of Jerusalem, subdued the Ammonites, as Josephus b relates:

and it shall be a desolate heap; be utterly destroyed; its walls broken down, and houses demolished, and made a heap of rubbish: and

her daughters shall be burnt with fire: Rabbah was the mother city, and the other cities of the Ammonites were her daughters, which are threatened to be destroyed with fire by the enemy; or it may mean the villages round about Rabbah, it being usual in Scripture for villages to be called the daughters of cities; see Eze 16:46; so the Targum here paraphrases it,

"the inhabitants of her villages shall be burnt with fire:''

then shall Israel be heirs unto them that were his heirs, saith the Lord: that is, shall inherit their land again, which the Ammonites pretended to be the lawful heirs of; yea, not only possess their own land, but the land of Ammon too: this was fulfilled not immediately upon the destruction of Ammon, but in part upon the return of the Jews from the Babylonish captivity, when they repossessed their own country; and partly in the times of the Maccabees, when they subdued the Ammonites,

"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)

and will more fully in the latter day, when the Jews shall be converted, and return to their own land, and the children of Ammon shall obey them, Isa 11:14; so Kimchi interprets it; and other Jewish writers understand it of the days of the Messiah, as Abarbinel observes.

Gill: Jer 49:3 - Howl, O Heshbon // for Ai is spoiled // cry, ye daughters of Rabbah // gird ye with sackcloth // lament, and run to and fro by the hedges // for their king shall go into captivity // and his priests and his princes together Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to...

Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to Ai, now destroyed; and therefore is called upon to howl and lament, because its destruction also was near at hand, and might be expected; hence Kimchi gathers, that the Ammonites were destroyed before the Moabites: but some have thought that Heshbon was a double city, divided by a river, which ran through it; and that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon:

for Ai is spoiled; not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy; this seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste:

cry, ye daughters of Rabbah; the royal city before mentioned; See Gill on Jer 49:2; either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai; or the villages about Rabbah, as Kimchi interprets it; that is, as the Targum,

"the inhabitants of the villages of Rabbah:''

gird ye with sackcloth; as a token of calamity and mourning for it, as was usual:

lament, and run to and fro by the hedges; which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages, like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places; but rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case:

for their king shall go into captivity; be taken and carried captive; either their principal governor; or rather Milcom their god, since it follows:

and his priests and his princes together; both such as offered sacrifices to him, and attended on and supported his worship: the same is said of Chemosh, the god of the Moabites, Jer 48:7.

Gill: Jer 49:4 - Wherefore gloriest thou in the valleys // thy flowing valley // O backsliding daughter // that trusteth in her treasures, saying, who shall come unto me Wherefore gloriest thou in the valleys,.... Of which there were many in the country of Ammon, fruitful and well watered, which were situated by the ri...

Wherefore gloriest thou in the valleys,.... Of which there were many in the country of Ammon, fruitful and well watered, which were situated by the rivers of Arnon and Jabbok, the borders of this country, and in which was the plain of the vineyards; see Jdg 11:13; and indeed the whole country was a vale. For, as Josephus c says, the country both of the Moabites and Ammonites were in the valley of Syria, or Coelesyria; that is, hollow Syria, so called from its lying low, or in a valley; for this country lay between the mountains Libanus and Antilibanus, as Strabo d says, and brought forth a large increase; in this they gloried, in the produce of these valleys, in the grass, corn, and vines, that grew upon them, and the flocks that fed there; but now should have no occasion to glory, all being swept away by the enemy:

thy flowing valley, or, "thy valley flows" e; is overflowed with water, through abundance of rain, which destroyed the fruits of it, so Jarchi; or rather flowed with the blood of the slain, as Kimchi, Ben Melech, and Abarbinel; the enemy having entered it, and made so great a slaughter of men in it:

O backsliding daughter? the Targum is, O foolish kingdom; the whole kingdom of Ammon is meant, or the people of it; who, descending from righteous Lot, may be called backsliders; and, being also idolaters, have this character; for such revolt from the true God, to worship idols: it may be rendered, "refractory", "rebellious" f; as all such persons are:

that trusteth in her treasures, saying, who shall come unto me? dwelling in valleys encompassed with mountains, and in fortified cities, and abounding in wealth and riches, whereby they were able to procure men and arms to defend themselves; thought they were safe from any enemy, and that none could come nigh them, and so dwelt at ease, and in great security.

Gill: Jer 49:5 - Behold, I will bring a fear upon thee, saith the Lord God of hosts // from all those that be about thee // and ye shall be driven out every man right forth // and none shall gather up him that wandereth Behold, I will bring a fear upon thee, saith the Lord God of hosts,.... The terrible army of the Chaldeans, which should strike them with a panic; who...

Behold, I will bring a fear upon thee, saith the Lord God of hosts,.... The terrible army of the Chaldeans, which should strike them with a panic; who thought themselves so secure in their fortresses, trusting in their riches:

from all those that be about thee; meaning either from the Chaldeans, and the neighbouring nations, that should join and surround the Ammonites on all sides; or from all the borders of Ammon round about, where they should come; they would be a "magormissabib", "a fear all round", Jer 20:3,

and ye shall be driven out every man right forth; driven out of their houses, and cities, and villages, and steer their course right forward, and never look behind to see what were become of their families and their friends; everyone having enough to do to provide for his own safety:

and none shall gather up him that wandereth; that is straggling about, and knows not which way to take, and whither to flee for safety; all will be so intent on their own safety, that they will not concern themselves for others, to take them under their care; to take those that are on foot upon their horses or carriages, whom they overtake; or into their houses, as they pass by.

Gill: Jer 49:6 - And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. Perhaps by Cyrus; for, in the times of Judas Maccabeus, the ...

And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. Perhaps by Cyrus; for, in the times of Judas Maccabeus, the children of Ammon were again a large and mighty people,

"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)

Justin Martyr f says, that in his time there was a large multitude of Ammonites; but Origen g, who was later than he, observes, that not only the Idumeans, but the Ammonites and Moabites, were then called by the common name of Arabians; and these are now the present inhabitants of their country; and when these shall be converted in the latter day; see Isa 60:6; who may be called by the name of the ancient inhabitants; then will this be more fully accomplished: for some refer this to the days of the Messiah, and to the conversion of some of these Heathen people, either in the first times of the Gospel, or in the latter day; See Gill on Jer 49:2. The Jews h understand this as fulfilled in Ammonite proselytes to their religion.

Gill: Jer 49:7 - Concerning Edom, thus saith the Lord of hosts // is wisdom no more in Teman // is counsel perished from the prudent // is their wisdom vanished Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" i, thus saith the Lord; or, "against Edom" k; all which is true, as observed on Jer...

Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" i, thus saith the Lord; or, "against Edom" k; all which is true, as observed on Jer 49:1; meaning the Idumeans, the posterity of Esau, who was called Edom. Kimchi thinks this respects time yet future, and points at the destruction of Rome, and the Romans, who with the Jews frequently go by the name of Edom; and Abarbinel is of the same mind. And Cocceius is of opinion that the Jews are meant, and their destruction, with whom the Idumeans were incorporated before the coming of Christ, and had Herod, an Idumean, king over them; but it is best to understand the prophecy properly and literally of the Idumeans themselves;

is wisdom no more in Teman? a city in Edom, which had its name from Teman, a grandson of Esau, Gen 36:11; whose descendants were called Temanites; one of which was Eliphaz, a friend of Job's, Job 2:11; it was a principal city, famous for men of wisdom; such an one was the person just mentioned: perhaps the grand senate of the country, or the chief counsellors, dwelt here; where schemes were formed for the good of the country in times of war or peace; or schools were kept here for the instruction of persons in various arts and sciences; and which had continued to this time, but now would be no more. The Targum is,

"is there no more wisdom in the south?''

but Jarchi better interprets it of Edom, which lay south to the land of Israel;

is counsel perished from the prudent? it was so, even from those that were the most famous for being prudent and understanding men; they were now at their wits' end, and knew not what course to take, nor what advice to give, in this their time of distress. The Targum renders it "from the children"; the sons of the Temanites, strangely degenerated from their ancestors;

is their wisdom vanished? or corrupted, as the Targum; or does it stink? according to the Rabbinical sense of the word; or infatuated, and become good for nothing? verily it was, it was useless, disregarded and despised.

Gill: Jer 49:8 - Flee ye, turn back, dwell deep, O inhabitants of Dedan // for I will bring the calamity of Esau upon him // the time of his visitation Flee ye, turn back, dwell deep, O inhabitants of Dedan,.... Another city in Idumea; though some take it to be a country in Arabia, bordering on Edom, ...

Flee ye, turn back, dwell deep, O inhabitants of Dedan,.... Another city in Idumea; though some take it to be a country in Arabia, bordering on Edom, and subdued by the Edomites: the inhabitants of this place are advised to "flee" for their lives, since the enemy was just upon them; and "turn back", lest they should fall into his hands; and hide themselves in some deep caverns of the earth, in holes, and dens of rocks, and such like places. It is a prophecy that they should flee from and turn their backs on their enemies, and betake themselves to some very secret places for safety;

for I will bring the calamity of Esau upon him; which was determined concerning him, threatened to him, and was his just desert; even the utter destruction of the whole land:

the time of his visitation; the time fixed to visit him in a way of wrath and punishment being come,

Gill: Jer 49:9 - If grape gatherers come to thee, would they not leave some gleaning grapes // if thieves by night, they will destroy till they have enough If grape gatherers come to thee, would they not leave some gleaning grapes?.... If gatherers of grapes, at the time of the vintage, should come into ...

If grape gatherers come to thee, would they not leave some gleaning grapes?.... If gatherers of grapes, at the time of the vintage, should come into thy fields to gather the grapes, being ripe, would not they leave some for the poor to glean? certainly they would, and not take every cluster. The Targum renders it,

"if thy spoilers, as grape gatherers, should come to thee,'' &c.

if thieves by night, they will destroy till they have enough; who break into houses by night, these will eat and drink as much as is sufficient, and carry off what serves their turn; but they seldom take away everything they find in a house; they leave some things behind them; but it is suggested that the Chaldeans should take away all from the Edomites, and leave them nothing; see Oba 1:5.

Gill: Jer 49:10 - But I have made Esau bare // I have uncovered his secret places // and he shall not be able to hide himself // his seed is spoiled, and his brethren, and his neighbours // and he is not But I have made Esau bare,.... By the hand of the Chaldeans; stripped him of everything that is valuable; of his cities, castles, villages, people, we...

But I have made Esau bare,.... By the hand of the Chaldeans; stripped him of everything that is valuable; of his cities, castles, villages, people, wealth, and treasure:

I have uncovered his secret places; where either his substance was hid, or his people; these were made known to their enemies, who seized on both:

and he shall not be able to hide himself; even in his deep places, in the caves and dens of the earth, but his enemy shall find him out:

his seed is spoiled, and his brethren, and his neighbours; his children, as the Targum; and his brethren, the Ammonites and Moabites; and his neighbours, the Philistines; or as many as were with him, and belonged unto him:

and he is not: his kingdom is not; he is no more a people and nation, but all destroyed by the sword, or carried captive; or there should be none left of his brethren, and neighbours, and friends, to say to him what follows: "leave thy fatherless children", &c. So Kimchi and Ben Melech say this phrase is in connection with the Jer 49:11.

Gill: Jer 49:11 - Leave thy fatherless children, I will preserve them alive // let your widows trust in me Leave thy fatherless children, I will preserve them alive,.... Leave them with me; commit them to my care; I will provide for them; they shall have f...

Leave thy fatherless children, I will preserve them alive,.... Leave them with me; commit them to my care; I will provide for them; they shall have food and raiment, and want nothing to make them comfortable: to have such a friend or friends, promising such things to a man, when he is obliged to flee and leave his family, or is at the point of death, serves to make him easy; but there would be none left of the Edomites to say such kind words, or do such a friendly part. Some think they are the words of God, either spoken ironically or seriously; suggesting that they should have no children or widows to leave, all should be destroyed; or, if any left, they could not expect that he would take care of them, whom they had so provoked; or that such would be their miserable case, unless he had mercy on them, and took care of their fatherless children, there would be none to do it. Others think it respects a remnant of the Edomites that should be preserved, and be converted to Christ in Gospel times. The Targum takes them to be an address to the people of Israel, paraphrasing them thus:

"you, O house of Israel, your orphans shall not be left, I will sustain them, and your widows shall trust in my word:''

which last clause we render,

let your widows trust in me; which, could they be considered as the words of God, agree well with him, who is the Father of the fatherless, and Judge of the widows, Psa 68:5; and a great encouragement to persons, in such circumstances, to place their confidence in him; and it must be right so to do.

Gill: Jer 49:12 - For thus saith the Lord // behold, they whose judgment was not to drink of the cup have assuredly drunken // and art thou he that shalt altogether go unpunished // thou shalt not go unpunished, but thou shalt surely drink of it For thus saith the Lord,.... This that follows shows that what goes before is not said by way of promise and comfort, but threatening: behold, they...

For thus saith the Lord,.... This that follows shows that what goes before is not said by way of promise and comfort, but threatening:

behold, they whose judgment was not to drink of the cup have assuredly drunken; meaning either some of the other nations, who had not dealt so ill with the Jews as the Edomites had, at least their sins were not so aggravated as theirs were; they being akin to the Jews, and having used them in a very injurious and scornful manner; or the Jews themselves, who, in comparison of them, had not deserved divine vengeance, signified by a cup, a portion of wrath, and punishment righteously allotted them, and which they had partook of, being carried captive into Babylon: for this is not to be understood strictly of proper justice, but in a comparative sense; for otherwise it was but just and right that they should be treated in the manner they were; only they were not so guilty as these were;

and art thou he that shalt altogether go unpunished? if lesser sinners are not let go free, how should it be thought that greater ones should? and especially if judgment had begun at God's own people, the wicked Edomite, could not expect to escape;

thou shalt not go unpunished, but thou shalt surely drink of it; the cup of wrath and vengeance; or have the just punishment inflicted on them threatened them.

Gill: Jer 49:13 - For I have sworn by myself, saith the Lord // that Bozrah shall become a desolation, a reproach, a waste, and a curse // and all the cities thereof shall be perpetual wastes For I have sworn by myself, saith the Lord,.... This he did, because he could swear by no greater, and to show the certain and infallible accomplishme...

For I have sworn by myself, saith the Lord,.... This he did, because he could swear by no greater, and to show the certain and infallible accomplishment of the event, and the importance of it; and which was so extraordinary, that it was scarce thought credible, and therefore an oath is used to confirm it:

that Bozrah shall become a desolation, a reproach, a waste, and a curse; not Rome, as Abarbinel; nor Jerusalem, as Cocceius; nor Bozrah of Moab, Jer 48:24; but Bozrah of Idumea, Isa 63:1; the royal city of Edom, as Kimchi; this should be utterly destroyed, and be spoken of contemptibly, and used proverbially, to express a curse; the Lord curse thee as Bozrah is cursed. It may be put for the whole country of Edom, of which it was the metropolis, since it follows,

and all the cities thereof shall be perpetual wastes; either those in the neighbourhood of it, and belonging to it, it being the capital or mother city; or all the cities in the land of Edom; so general should be the desolation.

Gill: Jer 49:14 - I have heard a rumour from the Lord // and an ambassador is sent to the Heathen // saying, gather ye together, and come against her, and rise up to the battle I have heard a rumour from the Lord,.... "A hearing" l; or a report concerning the destruction of Edom, made to him in a dream or vision, by the spiri...

I have heard a rumour from the Lord,.... "A hearing" l; or a report concerning the destruction of Edom, made to him in a dream or vision, by the spirit of God, as a spirit of prophecy:

and an ambassador is sent to the Heathen; or a messenger; Jeremiah the prophet, as some; or an angel, as Kimchi suggests, sent to gather the nations to war against Bozrah; or a divine impulse, as others, with which the Chaldeans were impressed; which was as a voice to them,

saying, gather ye together, and come against her, and rise up to the battle; get your forces together, and come against Bozrah or Edom, to invade and subdue it; attack it in a military way, not doubting of victory; see Oba 1:1.

Gill: Jer 49:15 - For, lo, I will make thee small among the Heathen // and despised among men For, lo, I will make thee small among the Heathen,.... Or, "I have given thee", or "made thee" m; as if it respected what Edom was at first, a people ...

For, lo, I will make thee small among the Heathen,.... Or, "I have given thee", or "made thee" m; as if it respected what Edom was at first, a people few in number, and their country not large, as Aben Ezra and Kimchi, and after them Abarbinel: but it rather intends what Edom should be n; and which was the reason of gathering the Chaldeans against them, to reduce their number, weaken their strength, and destroy their substance, and so make them a small, feeble, and contemptible people; as follows:

and despised among men: for the fewness of their men, the desolation of their country, the consumption of their wealth and riches, their poverty and meanness; see Oba 1:2.

Gill: Jer 49:16 - Thy terribleness hath deceived thee, and the pride of thine heart // O thou that dwellest in the clefts of the rock // that holdest the height of the hill // though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord Thy terribleness hath deceived thee, and the pride of thine heart,.... Some render it, "thine idol" o; see 1Ki 15:13; which, being terrible to them, ...

Thy terribleness hath deceived thee, and the pride of thine heart,.... Some render it, "thine idol" o; see 1Ki 15:13; which, being terrible to them, they thought it might be so to others, and protect them. In the place referred to the word "miphlezeth" is used, and comes from the same root with this, which signifies to be terrible and formidable, and cause to tremble, as the idols of the Gentiles were to their worshippers, and others. The Vulgate Latin version of the above place interprets it of Priapus, which was an idol set up in gardens to frighten birds and thieves from coming thither p. So Kimchi observes, that some interpret it here of idolatrous worship or superstition; but it is to be understood either of the roughness and terribleness of their country, abounding with rocks and mountains, which made it inaccessible; or rather of that terror which they struck into their neighbouring nations, by their wealth and riches, their power and strength, their courage and valour, and skill in military affairs; and having such strong cities, fortresses, and fastnesses, natural and artificial, of which they were proud; and, on account of all which, fancied that none would dare to invade them; or, if they did, their attempts would be fruitless; and this deceived them, making them careless and secure:

O thou that dwellest in the clefts of the rock; the land of Idumea being very hilly and rocky. Jerom q says, who lived near it, that all the southern part of Idumea, from Eleutheropolis to Petra and Hailah, had their habitations in caves cut out of rocks:

that holdest the height of the hill; that dwelt on the tops of hills and mountains, and in towers and fortified places built upon them, as Kimchi and Ben Melech; who think respect is had particularly to Mount Seir. The Targum is,

"for thou art like to an eagle that dwells in the clefts of the rock, whose high habitation is inn strong place;''

hence it follows:

though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord; signifying, though they might think themselves as safe and as much out of the reach of men as an eagle's nest, and were as high and as secure in their own imaginations; yet they should be come at by their enemies, be fetched out of their strong holds, and reduced to the lowest and most miserable state and condition; of which they might be assured, since the Lord had spoken it, who would do it by the hand of the Chaldeans. The allusion to the eagle is very pertinent to illustrate the self-exaltation and self-security of the Edomites; the eagle being a bird that flies higher than any other, as Kimchi on the place observes, even up to the clouds, and out of sight; hence Homer r calls it the high flying eagle; and which builds its nest in high places, in the tops of rocks; so Aristotle s says, they make their nests, not in plains, but in high places, especially in cragged rocks; and Pliny t relates that they build their nests in rocks; and he also says u of the vultures, who seem to be meant by the eagles in Mat 24:28; that they build their nests in the highest rocks, and which no man can reach.

Gill: Jer 49:17 - Also Edom shall be a desolation // everyone that goeth by it shall be astonished // and shall hiss at all the plagues thereof Also Edom shall be a desolation,.... Not only Bozrah, its principal city, before spoken of, but the whole country of Idumea should be laid waste; its ...

Also Edom shall be a desolation,.... Not only Bozrah, its principal city, before spoken of, but the whole country of Idumea should be laid waste; its fortified cities destroyed; its riches plundered; and its inhabitants slain with the sword; or carried captive:

everyone that goeth by it shall be astonished; at the desolation made, so suddenly and so universally:

and shall hiss at all the plagues thereof; rejoice at them; clap their hands, and shake their heads, as the Targum; and hiss with their tongues, insulting and deriding them.

Gill: Jer 49:18 - As in the overthrow of Sodom and Gomorrah // and the neighbour cities thereof, saith the Lord // no man shall abide there, neither shall a son of man dwell in it As in the overthrow of Sodom and Gomorrah,.... Which was so sudden and general, that nothing was left, or any spared; so should it be with Edom: an...

As in the overthrow of Sodom and Gomorrah,.... Which was so sudden and general, that nothing was left, or any spared; so should it be with Edom:

and the neighbour cities thereof, saith the Lord; the cities that were in the plain, Admah and Zeboim:

no man shall abide there, neither shall a son of man dwell in it; that is, of the race of Edom; no Idumean should inhabit it; otherwise those who conquered it should, and doubtless did. There seems to be some allusion to the Dead sea, these cities became, to which Edom is compared, and so were quite uninhabitable.

Gill: Jer 49:19 - Behold, he shall come up like a lion from the swelling of Jordan // against the habitation of the strong // but I will make him suddenly run away from her // and who is a chosen man that I may appoint over her // for who is like me // and who will appoint me the time // and who is that shepherd that will stand before me Behold, he shall come up like a lion from the swelling of Jordan,.... The Targum rightly interprets it of a king and his army, paraphrasing the words ...

Behold, he shall come up like a lion from the swelling of Jordan,.... The Targum rightly interprets it of a king and his army, paraphrasing the words thus,

"behold, a king with his army shall come up against them, as a lion comes up from the height of Jordan;''

not the king of Edom that should come up against Judea, or to defend himself against those that invaded him; but Nebuchadnezzar and his army that should come up against the Edomites from the land of Judea, where Jordan was, having first subdued that; or should come with that strength, fury, and fierceness, as a lion when forced out of its covert near the river Jordan, by the overflowing of its banks, and obliged to betake himself to higher grounds; who, being enraged, roars and tears in pieces all in his way. Monsieur Thevenot w says, that Jordan is beset on both sides with little, thick, and pleasant woods; and Mr. Maundrell x observes, that

"there is a first and outermost bank to the river, about a furlong, upon a level, before you come to the second bank, to which it may be supposed the river did, and still does, overflow; and the second bank is so beset with bushes and trees, such as tamarisk, willows, and oleanders, &c. that you can see no water till you have made your way through them. In this thicket anciently (and the same is reported of at this day) several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert, by the over flowings of the river, gave occasion to the allusion, Jer 49:19.''

So Jerom y speaks of lions, in his time, taking up their abode by the river Jordan, near which were desert places, reeds, and sedges:

against the habitation of the strong; the land of Edom, a country well fortified, in which mighty men dwelt; particularly Mount Seir, where their king was, and which was "the fold of the mighty"; either of the mighty shepherd, as it may be rendered z; or of the strong place a; but what is this to a lion?

but I will make him suddenly run away from her; that is, either the mighty shepherd, the king of Edom, from his fold, upon the approach of the lion, the king of Babylon; or else, as it may be rendered, "and I will cause him to run upon it b suddenly": that is, cause the king of Babylon to come speedily into the land of Edom, and seize upon it, overrun it, prevail over it, and be master of it, as Jarchi interprets it:

and who is a chosen man that I may appoint over her? a choice person in Nebuchadnezzar's army, fit to be made a deputy governor over the land of Edom:

for who is like me? for wisdom and power; able to do whatever I please, and to furnish those with proper abilities to perform and accomplish whatever I give them in charge and commission to do:

and who will appoint me the time? set a time to dispute the matter with me, or engage in war against me?

and who is that shepherd that will stand before me? or king, as the Targum and Ben Melech; any king, prince, or potentate, who, both in Scripture and in other writings, are often called shepherds; the king of Edom is particularly pointed at, whose habitation or fold is before observed: alas! what could such a shepherd do? or how could he stand before the almighty God, or any lion he should send?

Gill: Jer 49:20 - Therefore hear the counsel of the Lord that he hath taken against Edom // and his purposes that he hath purposed against the inhabitants of Teman // surely the least of the flock shall draw them out // surely he shall make their habitations desolate with them Therefore hear the counsel of the Lord that he hath taken against Edom,.... The decree of the Lord; the purpose and resolution he had taken up in his ...

Therefore hear the counsel of the Lord that he hath taken against Edom,.... The decree of the Lord; the purpose and resolution he had taken up in his heart against the Idumeans, which was wisely formed, and upon just and good grounds:

and his purposes that he hath purposed against the inhabitants of Teman; a principal place in Edom, the inhabitants of which were famous for their wisdom, Jer 49:7; and therefore are here particularly mentioned; there being no wisdom, nor understanding, nor counsel against the Lord, so as to frustrate his purposes and designs, which have always their effect, Pro 19:21;

surely the least of the flock shall draw them out; not the Persians, the least of the sons of Japheth, as some Rabbins in Jarchi c; nor the Israelites, as Kimchi, particularly Rachel's sons, or the posterity of Joseph and Benjamin; but the common soldiers, the weakest and most feeble in the Chaldean army: as princes are compared to shepherds, their people are like flocks; and now the least of these in the king of Babylon's army should be a match for the strongest of the Edomites; and should draw them out of their habitations, as dogs or wolves drag sheep out of the folds, and draw about dead carcasses, and devour them. The words are in the form of an oath, "if the least of the flock do not draw them out"; that is, as I live they shall; or I swear by myself they shall certainly do it; so the Targum,

"if they do not draw and kill the mighty of the people:''

surely he shall make their habitations desolate with them; or, "their folds"; the sheep shall be destroyed, and their folds shall be demolished; that is, the inhabitants of Edom shall be slain with the sword, and their cities, towns, and villages, shall be laid waste.

Gill: Jer 49:21 - The earth is moved at the noise of their fall // at the cry, the noise thereof was heard in the Red sea The earth is moved at the noise of their fall,.... Of the Edomites; whose fall was from the height of greatness and glory to a very low condition inde...

The earth is moved at the noise of their fall,.... Of the Edomites; whose fall was from the height of greatness and glory to a very low condition indeed; and as things, the higher they are from whence they fall, the greater noise they make, so it was with the Edomites; perhaps there may be some allusion to the falling of rocks and hills, with which Edom, abounded: this may respect either the noise and shout of the conquerors, when they fell; or the cry of the Edomites, when taken and destroyed; or the report of their destruction, when it came into the world; which struck the inhabitants of the whole earth with terror and amazement, so that they trembled at it; an hyperbolical expression, as Kimchi observes:

at the cry, the noise thereof was heard in the Red sea, or, "sea of Suph", or "weeds"; where weeds and rushes grew in great abundance, from whence it had its name. This is the Arabian gulf, which washed the shores of Edom, and was called the Red sea from thence, Edom signifying red. The meaning is, that the cry of the slain, or of the conquerors at the slaughter of them, should be heard to the borders of the land, to the sea shore, and by those in ships there; who should carry the report of it to each of the parts of the world.

Gill: Jer 49:22 - Behold, he shall come up, and fly as the eagle // and spread his wings over Bozrah // and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs Behold, he shall come up, and fly as the eagle,.... The Targum is, "behold, as an eagle comes up and flies, so shall a king come up with his army;'...

Behold, he shall come up, and fly as the eagle,.... The Targum is,

"behold, as an eagle comes up and flies, so shall a king come up with his army;''

the king of Babylon with his army, compared to an eagle for his swiftness and voraciousness, as before to a lion for his strength and fierceness:

and spread his wings over Bozrah; besiege that city, invest it, and seize upon it; very fitly are the wings of an army expressed by the wings of this bird, denoting both their extent and force; the same is said concerning Moab, Jer 48:40;

and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs; when just ready to be delivered; not only weak and timorous, but full of anguish, and: quite dispirited; See Gill on Jer 48:41.

Gill: Jer 49:23 - Concerning Damascus // Hamath is confounded, and Arpad // for they have heard evil tidings // they are fainthearted // there is sorrow in the sea, it cannot be quiet Concerning Damascus,.... Or, "unto Damascus" d; or, "against Damascus" e; that is, "thus saith the Lord"; which is to be repeated from the foregoing i...

Concerning Damascus,.... Or, "unto Damascus" d; or, "against Damascus" e; that is, "thus saith the Lord"; which is to be repeated from the foregoing instances, Jer 49:1. This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis; see Isa 7:8;

Hamath is confounded, and Arpad; two cities in Syria; the first is generally thought to be Antioch of Syria, sometimes called Epiphania; and the other the same with Arvad, inhabited by the Arvadim, or Aradians; see 2Ki 18:34; these, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation:

for they have heard evil tidings; of the Chaldean army invading the land of Syria, and of their coming against them; and perhaps of their taking of Damascus their capital city; all which must be bad news unto them, and give them great uneasiness:

they are fainthearted; or "melted" f; their hearts melted like wax, and flowed like water; they had no heart nor spirit left in them, through fear of the enemy;

there is sorrow in the sea, it cannot be quiet: the Targum is,

"fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;''

or, as other copies, cannot flee. So Jarchi, and Kimchi interpret it, as if the note of similitude was wanting, and the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest; or like persons in a storm at sea, who are in the utmost uneasiness and distress: or else it designs such that belonged to the kingdom of Syria, that dwelt in the isles of the sea; who were in great fright when they heard of the invasion of their country by the Chaldeans, particularly the Antaradians.

Gill: Jer 49:24 - Damascus is waxed feeble // and turneth herself to flee // and fear hath seized on her // anguish and sorrows have taken her as a woman in travail Damascus is waxed feeble,.... Or, "is become remiss" g; her hands hang down, not being able through fear and fright to lift them up against the enemy;...

Damascus is waxed feeble,.... Or, "is become remiss" g; her hands hang down, not being able through fear and fright to lift them up against the enemy; that is, the inhabitants of Damascus, as the Targum:

and turneth herself to flee; instead of going out to meet the enemy, the inhabitants of this city meditated a flight, and turned their backs upon him in order to flee from him, and escape falling into his hands:

and fear hath seized on her: or, "she seized on fear" h; instead of seizing on arms, and laying hold on them to defend herself with, she seized on that; or however that seized on her, and made her quite unfit to stand up in her own defence:

anguish and sorrows have taken her as a woman in travail; See Gill on Jer 49:22; A phrase often used to express the sudden and inevitable destruction of a people, and their distress and inability to help themselves.

Gill: Jer 49:25 - How is the city of praise not left // the city of my joy How is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathe...

How is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition. So Julian i the emperor calls it,

"the truly city of Jupiter; the eye of the whole east; Damascus the holy and the greatest;''

but more especially for its delightful and pleasant situation. Benjamin Tudelensis k says it was, in his time,

"a very great and beautiful city, surrounded with a wall; and the country about it was full of gardens and orchards, fifteen miles' walk on every side of it; and no city in the whole world appeared with such plenty of fruit as that did.''

Monsieur Thevenot l relates, that

"the city of Damascus is in the middle of a spacious plain, surrounded with hills, but all distant from the town, almost out of sight; those on the north side are the nearest, on which side it hath a great many gardens, full of trees, and most fruit trees; these gardens take up the ground from the hill of the forty martyrs, even to the town; so that at a distance it seems to be a forest.''

Mr. Maundrell m tells us, that the Turks relate this story of their prophet Mahomet, that,

"coming near Damascus, he took his station at a high precipice, in order to view it; and considering the ravishing beauty and delightfulness of it, he would not tempt his frailty by entering into it; but instantly departed with this reflection on it, that there was but one paradise designed for men, and for his part he was resolved not take his in this world;''

and, adds the same traveller,

"you have indeed from the precipice the most perfect prospect of Damascus; and certainly no place in the world can promise the beholder at a distance greater voluptuousness. It is situate in an even plain of so great extent, that you can but just discern the mountains that compass it on the farther side. In its length it extends near two miles, and is encompassed with gardens, extending no less, according to common estimation, than thirty miles round; which makes it look like a noble city in a vast wood.''

Strabo n says of this city, that it is worthy of praise, and almost the most famous city of all near Persia. The sense of it either is, how is it that so famous a city was not spared by the enemy, that they did not leave it untouched, but destroyed and demolished it? or how is it that it was not fortified by the inhabitants of it; that a parapet was not built about the wall all around, to strengthen it, and keep out the enemy? This sense, as well as the former, is mentioned both by Jarchi and Kimchi, who direct to Nah 3:8, for the confirmation of this sense of the word:

the city of my joy! these are either the words of the prophet, who had a great regard to the city of Damascus as ancient, well built, and opulent city, and lamented its destruction; or rather of the king of it, as Jarchi; or of the inhabitants of it, who said this to one another as they fled; so Kimchi: but there is no necessity of rendering it "my joy", only "joy"; for the "jod" affixed may not be considered as a pronoun, but as a paragogic, or a Syriac termination, which is common; though some interpret this of the city of Jerusalem, and as spoken by the Lord, or by the prophet in his name, upbraiding the Syrians for their hatred to it, and disturbance they gave it; and which is now mentioned as one cause and reason of their ruin; see Amo 1:3.

Gill: Jer 49:26 - Therefore her young men shall fall in her streets // and all the men of war shall be cut off in that day, saith the Lord of hosts Therefore her young men shall fall in her streets,.... Or "verily" o so Jarchi interprets it as an oath; Jehovah swearing that so it should be; that h...

Therefore her young men shall fall in her streets,.... Or "verily" o so Jarchi interprets it as an oath; Jehovah swearing that so it should be; that her young men, her choice ones such who were the flower of the city, and on whom its future prosperity depended; these should fall by the sword of the Chaldeans in the streets of the city, when having entered, and taken it:

and all the men of war shall be cut off in that day, saith the Lord of hosts; soldiers and officers, men of strength and valour in whom the inhabitants of Damascus trusted for their defence; these should be cut oil by the sword of the enemy at the time of the siege, and taking of it.

Gill: Jer 49:27 - And I will kindle a fire in the wall of Damascus // and it shall consume the palaces of Benhadad And I will kindle a fire in the wall of Damascus,.... Signifying either that, a breach being made there the destruction of the city should begin, and ...

And I will kindle a fire in the wall of Damascus,.... Signifying either that, a breach being made there the destruction of the city should begin, and be carried on until it was completed; or it may be understood literally, that first the houses built upon the wall should beset on fire by the Chaldeans, through the divine permission, and according to his order and wilt, and therefore ascribed to him, which should proceed further. Compare with this 2Co 11:32;

and it shall consume the palaces of Benhadad; not only the houses of the common people in general, but particularly the palaces of their king and his nobles; Benhadad being a name of one of the kings of Syria, 1Ki 20:1; and which, according to Kimchi, was the name of the king of Syria at the time of the destruction of Damascus by Nebuchadnezzar. Some think that this was a common name of the kings of Syria, as Pharaoh and Ptolemy with the Egyptians. It signifies the son of Hadad, which was the name of their idol; from whence their kings might be called, as was usual with the Assyrians and Babylonians.

Gill: Jer 49:28 - Concerning Kedar, and concerning the kingdoms of Hazor // which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord // arise ye, go up to Kedar // and spoil the men of the east Concerning Kedar, and concerning the kingdoms of Hazor,.... A new prophecy concerning the Arabians; for Kedar was a son of Ishmael, Gen 25:13; whose p...

Concerning Kedar, and concerning the kingdoms of Hazor,.... A new prophecy concerning the Arabians; for Kedar was a son of Ishmael, Gen 25:13; whose posterity inhabited Arabia Petraea. Hazor was Petra itself, the metropolis of the country, whose king had several petty kings and kingdoms under him; for this is not the Hazor in the land of Canaan destroyed by Joshua, which had been the head of several kingdoms; and where Jabin king of Canaan afterwards reigned, Jos 11:10, Jdg 4:2; though some think that some of those Hazorites in Joshua's time made their escape, and fled into these parts, and built a city, and called it after the name of the former:

which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord: that is, "thus saith the Lord concerning", or "unto", or "against Kedar" p, &c. as in Jer 49:1; which the king of Babylon "hath smitten"; the past for the future, common in prophetic language: or, "is about to smite" q; would do it in a very little time; for the phrase, "thus saith the Lord", is not to be connected with what follows after, but with what goes before; though indeed the next words are the words of the Lord to the Chaldeans:

arise ye, go up to Kedar; in a hostile manner; invade that country, and possess it:

and spoil the men of the east; the Arabians, which lay east of Judea and Babylon: or, "the children of Kedem" r; the same with Kedemah, another son of Ishmael, Gen 25:15; whose posterity dwelt still more to the east; so Kimchi; though the Targum renders it "the children of the east".

Gill: Jer 49:29 - Their tents and their flocks shall they take away // they shall take to themselves their curtains, and all their vessels // and their camels // and they shall cry unto them, fear is on every side Their tents and their flocks shall they take away,.... The Kedarenes were a people whose business chiefly lay in feeding flocks, and of which their su...

Their tents and their flocks shall they take away,.... The Kedarenes were a people whose business chiefly lay in feeding flocks, and of which their substance consisted; and they mostly dwelt in tents, which they removed from place to place, for the sake of pasturage for their flocks; hence they were sometimes called Scenites, and sometimes Nomades; see Psa 120:5; but now both their habitations, such as they were, and their flocks too, wherein lay their riches, would be taken away from them:

they shall take to themselves their curtains, and all their vessels,

and their camels; their curtains made of skins of beasts, of which their tents were made; or with which they were covered to protect them from the inclemencies of the weather; and all the furniture of them, their household goods; their vessels for domestic use; and utensils for their calling and employment; and their camels, which were much used in those countries for travelling from place to place; on which they put their tents, curtains, and vessels, when they removed from one pasturage to another; these they, not the Kedarenes, should take to themselves, and flee with them; but the Chaldeans should seize on them for themselves, as their booty and prey:

and they shall cry unto them, fear is on every side; or, "magormissabib", "a fear all round", Jer 20:3; this is the word the Chaldeans shall use, and with it frighten the Kedarenes out of their tents; or by the sound of their trumpets, the alarm of war, and by their shouts and cries, and the clashing of their arms, they shall put them in fear all around: or else the Kedarenes and Hazorites, when they shall see the Chaldean army approaching, shall say one to another, fear is on all sides of us; nothing but ruin and destruction attend us from every quarter.

Gill: Jer 49:30 - Flee, get you far off, dwell deep, O ye inhabitants of Hazor // saith the Lord // for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the Lord,.... The same is said to the inhabitants of Dedan; see Gill on Jer 49:...

Flee, get you far off, dwell deep, O ye inhabitants of Hazor,

saith the Lord,.... The same is said to the inhabitants of Dedan; see Gill on Jer 49:8;

for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you: had determined upon their destruction, and had consulted and contrived ways and means to effect it; and therefore, since so powerful an enemy had such a design upon them, it was high time to flee, and get as far off as they could, and hide themselves in the caverns of the earth.

Gill: Jer 49:31 - Arise, get you up unto the wealthy nation // that dwelleth without care, saith the Lord // which have neither gates nor bars // which dwell alone Arise, get you up unto the wealthy nation,.... Or, "to the nation that is at ease" s; the people that live quietly and in peace; have no wars with th...

Arise, get you up unto the wealthy nation,.... Or, "to the nation that is at ease" s; the people that live quietly and in peace; have no wars with their neighbours, nor any among themselves; which seems to be the better sense of the word, for these Kedarenes were not a very wealthy people: these words do not express the counsel and purpose of Nebuchadnezzar; or are an address of his to his army, commanding them to arise, and invade the country of Arabia; for they are the words of the Lord, and are addressed to him and his army to go up in a hostile manner against the Kedarenes, here described:

that dwelleth without care, saith the Lord; not without the care of their flocks, or without providing things necessary for themselves and families; they were not an indolent people, that lived an idle and inactive life; but they dwelt "confidently", or "securely" t, as it may be rendered; they had no thought nor care to defend themselves from an enemy; they had no fear of any, imagining that no one would think it worth while to give themselves any trouble to invade them; their meanness they supposed was a protection to them:

which have neither gates nor bars; to their cities, or to their houses, being in no fear of an enemy to come and plunder them:

which dwell alone; being in no alliance with other nations; nor dwelling together in cities, towns, and villages, at least the common people; the greater part of them being scattered up and down, a few in one place, and a few in another; they dwelt for the convenience of feeding their flocks.

Gill: Jer 49:32 - And their camels shall be a booty // and the multitude of their cattle a spoil; to the same // and I will scatter into all winds them that are in the utmost corners // and I will bring their calamity from all sides thereof, saith the Lord And their camels shall be a booty,.... To the Chaldean army, as before, Jer 49:29; and the multitude of their cattle a spoil; to the same; the Keda...

And their camels shall be a booty,.... To the Chaldean army, as before, Jer 49:29;

and the multitude of their cattle a spoil; to the same; the Kedarenes had large flocks of sheep, as well as a multitude of camels, on which they lived, and in which their substance lay; see Isa 60:6;

and I will scatter into all winds them that are in the utmost corners; them that were gone with their flocks to feed them in the uttermost parts of their land; who, on hearing of the Chaldean army being entered and ravaging their country, would leave their flocks, and flee and be dispersed in the several parts of the world: or, "them that are cut in the corner" u; in the corners of their beard; that have their hair cut all around, as the Arabians had; See Gill on Jer 9:26;

and I will bring their calamity from all sides thereof, saith the Lord; suggesting that Nebuchadnezzar should surround them with his army, and so dispose of his troops, by placing them some in one part, and some in another, that they should not be able to escape on any side. It denotes their utter destruction and desolation.

Gill: Jer 49:33 - And Hazor shall be a dwelling for dragons, and a desolation for ever // there shall no man abide there, nor any son of man dwell in it And Hazor shall be a dwelling for dragons, and a desolation for ever,.... The city of Hazor, as well as the kingdoms of it; the royal city, where the...

And Hazor shall be a dwelling for dragons, and a desolation for ever,.... The city of Hazor, as well as the kingdoms of it; the royal city, where their king and principal men dwelt; even this should be no more inhabited by men, but by dragons, and the wild beasts of the field, and so remain for ever, at least a long time; see Isa 13:20;

there shall no man abide there, nor any son of man dwell in it: signifying the utter desolation of it; See Gill on Jer 49:18.

Gill: Jer 49:34 - The word of the Lord that came unto Jeremiah the prophet against Elam // in the beginning of the reign of Zedekiah king of Judah // saying The word of the Lord that came unto Jeremiah the prophet against Elam,.... The Persians, as it is commonly understood, who descended from Elam the son...

The word of the Lord that came unto Jeremiah the prophet against Elam,.... The Persians, as it is commonly understood, who descended from Elam the son of Shem, Gen 10:22; according to Josephus w; but rather the country of Elymais is here designed; which, though in the times of Cyrus, was added to, and made a part of, the Persian empire, yet was a country distinct both from Persia and Media; and as such is spoken of by Pliny x; though as near unto Persia, and bordering on Media; according to Stephanus y, the Elymaites were a country that belonged to the Assyrians; and so Strabo a places the Elymaeans in Aturia or Assyria; and it seems very manifest that Elam served under Sennacherib, king of Assyria, when he besieged Jerusalem, Isa 22:6; and afterwards fell into the hands of Nebuchadnezzar king of Babylon, and became subject to him, which is the calamity here threatened them; for certain it is, that, in Belshazzar's time, Shushan in Elam was the royal seat of the kings of Babylon, Dan 8:2; now this prophecy against Elam was delivered out

in the beginning of the reign of Zedekiah king of Judah; perhaps in the first year of his reign, ten or eleven years before the destruction of Jerusalem; how long before it had its accomplishment is not certain:

saying: as follows:

Gill: Jer 49:35 - Thus saith the Lord of hosts, I will break the bow of Elam // the chief of their might Thus saith the Lord of hosts, I will break the bow of Elam,.... The inhabitants of this country were famous for their skill in archery; See Gill on Is...

Thus saith the Lord of hosts, I will break the bow of Elam,.... The inhabitants of this country were famous for their skill in archery; See Gill on Isa 22:6; this the Lord threatens to break, so that it, should be useless, and of no more service to them to defend themselves, or annoy others. Their strength, as the Targum; that in which their great strength and security lay; in which they put their trust and confidence, as follows:

the chief of their might; which may be interpreted, by way of apposition, of their bow, the chief instrument of their might and power; or may design their mighty men, the archers themselves, who should be destroyed, even Elam itself, and all the inhabitants of it; especially their warriors, who should be slain or carried captive.

Gill: Jer 49:36 - And upon Elam will I bring the four winds from the four quarters of heaven // and will scatter them towards all those winds // and there shall be no nation whither the outcasts of Elam shall not come And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Dan 7:2. Some think th...

And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Dan 7:2. Some think this had its accomplishment in the times of Alexander; or else after his death, in the times of his four successors; but rather in the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength; whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind:

and will scatter them towards all those winds; those four winds, east, west, north, and south:

and there shall be no nation whither the outcasts of Elam shall not come; those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world; so that there would not be any in which an Elamite was not.

Gill: Jer 49:37 - For I will cause Elam to be dismayed before their enemies // and before them that seek their life // and I will bring evil upon them, even my fierce anger, saith the Lord // and I will send the sword after them, till I have consumed them For I will cause Elam to be dismayed before their enemies,.... Frightened; thrown into the utmost consternation, so that they shall have no heart nor ...

For I will cause Elam to be dismayed before their enemies,.... Frightened; thrown into the utmost consternation, so that they shall have no heart nor spirit to go out against them, and meet them, and defend themselves; but make all haste imaginable to flee from them, such a panic would seize them:

and before them that seek their life; a further description of their enemies; they being such, who, not content with their substance, sought to take away their lives; nothing less would satisfy them, being: cruel and blood thirsty ones:

and I will bring evil upon them, even my fierce anger, saith the Lord; and a greater evil than that cannot be; signifying that the destruction that should be made among them would be the effect of the wrath of God upon them for their sins:

and I will send the sword after them, till I have consumed them; that is, those that slay with the sword, as the Targum; these should go after those that fled, and destroy them, till the greater part of them were consumed; for all of them that were taken were not destroyed; or otherwise there would have been none to return from captivity, as is promised at the close of this prophecy.

Gill: Jer 49:38 - And I will set my throne in Elam // and will destroy from thence the king and the princes, saith the Lord And I will set my throne in Elam,.... Either when Alexander subdued it, or Cyrus, or rather Nebuchadnezzar, whose palace probably was, as it is certai...

And I will set my throne in Elam,.... Either when Alexander subdued it, or Cyrus, or rather Nebuchadnezzar, whose palace probably was, as it is certain his successors was, in Shushan in Elam, as before observed from Dan 8:2. This is called the Lord's throne, because he gave it to him; his conquest of Elam, and his dominion over it, were from him:

and will destroy from thence the king and the princes, saith the Lord; so that there should be no more kings of Elam, and princes and nobles of their own, after this time; and because mention is made of the kings of Elam in the times of Nebuchadnezzar, Jer 25:25; though that is observed in the first year of his reign, some have thought that it is best to understand it or Cyrus, the Lord's servant and anointed; and whose throne might well be called the throne of God, which he gave him, and set him on in an eminent manner, not only there, but elsewhere; see Ezr 1:2; and when this country of Elam, or Elymais, became at part of the Persian empire, and never had any more kings to reign over it separately. Some of the Jewish Rabbins b, as Kimchi observes, interpret the king and princes of Vashti of Haman and his sons; but very wrongly.

Gill: Jer 49:39 - But it shall come to pass in the latter days // that I will bring again the captivity of Elam, saith the Lord But it shall come to pass in the latter days,.... Not in the times of Cyrus, when these people enjoyed their liberty, as the Jews and other nations di...

But it shall come to pass in the latter days,.... Not in the times of Cyrus, when these people enjoyed their liberty, as the Jews and other nations did, freed by him from the Babylonian yoke; which cannot with propriety be called the latter days, being but seventy or eighty years at most after this prophecy; but in the times of the Messiah, often in prophecy called the latter days:

that I will bring again the captivity of Elam, saith the Lord: which was accomplished in a spiritual sense, when some of these people, the Elamites, were converted to Christ, and delivered by him from the captivity of sin and Satan, and were brought into the glorious liberty of the children of God; see Act 2:9.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 49:1 Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession o...

NET Notes: Jer 49:2 Heb “says the Lord.” The first person is used to maintain the first person address throughout.

NET Notes: Jer 49:3 Compare Jer 48:7 and the study note there.

NET Notes: Jer 49:4 Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been...

NET Notes: Jer 49:5 Heb “You will be scattered each man [straight] before him.”

NET Notes: Jer 49:6 Heb “Oracle of the Lord.”

NET Notes: Jer 49:7 The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II ס...

NET Notes: Jer 49:8 Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of...

NET Notes: Jer 49:9 The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of •...

NET Notes: Jer 49:11 Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll k...

NET Notes: Jer 49:12 The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to alread...

NET Notes: Jer 49:13 See the study note on 24:9 for the rendering of this term.

NET Notes: Jer 49:14 Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for cla...

NET Notes: Jer 49:15 The words “The Lord says to Edom” are not in the text. They have been supplied in the translation to mark the shift from the address of th...

NET Notes: Jer 49:16 The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you ...

NET Notes: Jer 49:17 This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out ...

NET Notes: Jer 49:19 The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically...

NET Notes: Jer 49:20 Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of t...

NET Notes: Jer 49:21 Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.

NET Notes: Jer 49:22 Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edo...

NET Notes: Jer 49:23 The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have h...

NET Notes: Jer 49:25 Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern comment...

NET Notes: Jer 49:26 Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.

NET Notes: Jer 49:27 Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18-20), one a l...

NET Notes: Jer 49:28 Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their ...

NET Notes: Jer 49:29 This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Eg...

NET Notes: Jer 49:30 Heb “has counseled a counsel against you, has planned a plan against you.”

NET Notes: Jer 49:31 Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for ...

NET Notes: Jer 49:32 Heb “Oracle of the Lord.”

NET Notes: Jer 49:33 Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.

NET Notes: Jer 49:34 Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640 b.c. b...

NET Notes: Jer 49:35 Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he ...

NET Notes: Jer 49:36 Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won...

NET Notes: Jer 49:37 Heb “I will send the sword after them.”

NET Notes: Jer 49:38 Heb “Oracle of the Lord.”

NET Notes: Jer 49:39 Heb “Oracle of the Lord.”

Geneva Bible: Jer 49:1 Concerning the ( a ) Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king ( b ) inherit Gad, and his peopl...

Geneva Bible: Jer 49:2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in ( d ) Rabbah of the Ammonites; and it shall be a de...

Geneva Bible: Jer 49:4 Why gloriest thou in the ( e ) valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come to me? ( ...

Geneva Bible: Jer 49:5 Behold, I will bring ( f ) a fear upon thee, saith the Lord GOD of hosts, from all those that are about thee; and ye shall be driven out every man rig...

Geneva Bible: Jer 49:6 And ( h ) afterward I will bring again the captives of the children of Ammon, saith the LORD. ( h ) In the time of Christ, when the Gentiles will be ...

Geneva Bible: Jer 49:7 Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in ( i ) Teman? hath counsel perished from the prudent? hath their wisdom vanished?...

Geneva Bible: Jer 49:8 Flee ye, ( k ) turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will punish him. ( k ...

Geneva Bible: Jer 49:9 If ( l ) grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough. ( l ...

Geneva Bible: Jer 49:11 Leave thy ( m ) fatherless children, I will preserve [them] alive; and let thy widows trust in me. ( m ) The destruction will be so great that there ...

Geneva Bible: Jer 49:12 For thus saith the LORD; ( n ) Behold, they whose judgment [was] not to drink of the cup have assuredly drank; and [art] thou he [that] shall altogeth...

Geneva Bible: Jer 49:13 For I have sworn by myself, saith the LORD, that ( o ) Bozrah shall become a desolation, a reproach, a waste, and a curse; and all her cities shall be...

Geneva Bible: Jer 49:14 I have heard a rumour from the LORD, and an ambassador is sent to the nations, [saying], Gather ye together, and come against ( p ) her, and rise up t...

Geneva Bible: Jer 49:19 Behold, ( q ) he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make ( r ) him run aw...

Geneva Bible: Jer 49:20 Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Sur...

Geneva Bible: Jer 49:22 Behold, he shall come up and fly as the eagle, ( x ) and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as...

Geneva Bible: Jer 49:23 Concerning ( y ) Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it ...

Geneva Bible: Jer 49:24 Damascus hath become feeble, [and] turneth herself to flee, ( z ) and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in tra...

Geneva Bible: Jer 49:25 How is the ( a ) city of praise not left, the city of my joy! ( a ) He speaks this in the person of the king and of them of the country who will wond...

Geneva Bible: Jer 49:27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of ( b ) Benhadad. ( b ) Who was king of Syria, (1Ki 20:26) and ha...

Geneva Bible: Jer 49:28 Concerning ( c ) Kedar, and concerning the kingdoms of Hazor, which Nebuchadnezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up t...

Geneva Bible: Jer 49:29 Their tents and their flocks shall they take away: they shall take to themselves their ( d ) curtains, and all their vessels, and their camels; and th...

Geneva Bible: Jer 49:30 Flee, go far off, ( e ) dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadnezzar king of Babylon hath taken counsel against you, and ...

Geneva Bible: Jer 49:31 ( f ) Arise, go up to the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone. ( f ) H...

Geneva Bible: Jer 49:34 The word of the LORD that came to Jeremiah the prophet against ( g ) Elam in the beginning of the reign of Zedekiah king of Judah, saying, ( g ) That...

Geneva Bible: Jer 49:35 Thus saith the LORD of hosts; Behold, I will break the ( h ) bow of Elam, the chief of their might. ( h ) Because the Persians were good archers, he ...

Geneva Bible: Jer 49:38 And I will set my ( i ) throne in Elam, and will destroy from there the king and the princes, saith the LORD. ( i ) I will place Nebuchadnezzar there...

Geneva Bible: Jer 49:39 But it shall come to pass ( k ) in the latter days, [that] I will bring again the captives of Elam, saith the LORD. ( k ) This may be referred to the...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jer 49:1-6 - --Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mi...

MHCC: Jer 49:7-22 - --The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israe...

MHCC: Jer 49:23-27 - --How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delig...

MHCC: Jer 49:28-33 - --Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leav...

MHCC: Jer 49:34-39 - --The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reig...

Matthew Henry: Jer 49:1-6 - -- The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of ...

Matthew Henry: Jer 49:7-22 - -- The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will...

Matthew Henry: Jer 49:23-27 - -- The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that ...

Matthew Henry: Jer 49:28-33 - -- These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of I...

Matthew Henry: Jer 49:34-39 - -- This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at th...

Keil-Delitzsch: 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 dwel...

Keil-Delitzsch: 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 ...

Keil-Delitzsch: 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, Zo...

Keil-Delitzsch: Jer 49:28-33 - -- "Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely...

Keil-Delitzsch: 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 beginni...

Constable: Jer 46:1--51:64 - --III. Prophecies about the nations chs. 46--51 In Jeremiah, prophecies concerning foreign nations come at the end...

Constable: Jer 49:1-6 - --D. The oracle against Ammon 49:1-6 The Ammonites lived north of the Moabites, north of the Arnon River for most of their history, and east of the trib...

Constable: Jer 49:7-22 - --E. The oracle against Edom 49:7-22 The Edomites lived to the southeast of Judah, south of Moab. The Zered River was their northern border, the Gulf of...

Constable: Jer 49:23-27 - --F. The oracle against Damascus 49:23-27 Perhaps this oracle is shorter because Damascus had not had the history of contact with Judah in recent years ...

Constable: Jer 49:28-33 - --G. The oracle against the Arab tribes 49:28-33 As with the previous oracle, the length of this one reflects the relative importance to Judah of those ...

Constable: Jer 49:34-39 - --H. The oracle against Elam 49:34-39 Elam was the land of the Elamites who lived in Mesopotamia somewhat east of the Babylonians (in modern southwest I...

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Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...

JFB: Jeremiah (Garis Besar) EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...

TSK: Jeremiah 49 (Pendahuluan Pasal) Overview Jer 49:1, The judgment of the Ammonites; Jer 49:6, Their restoration; Jer 49:7, The judgment of Edom; Jer 49:23, of Damascus; Jer 49:28, ...

Poole: Jeremiah (Pendahuluan Kitab) BOOK OF THE PROPHET JEREMIAH THE ARGUMENT IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...

Poole: Jeremiah 49 (Pendahuluan Pasal) CHAPTER 49 The judgment of the Ammonites, Jer 49:1-5 : their restoration, Jer 49:6 . The judgment of Edom, Jer 49:7-22 ; of Damascus, Jer 49:23-27 ...

MHCC: Jeremiah (Pendahuluan Kitab) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...

MHCC: Jeremiah 49 (Pendahuluan Pasal) (Jer 49:1-6) Prophecies relative to the Ammonites. (v. 7-22) The Edomites. (Jer 49:23-27) The Syrians. (Jer 49:28-33) The Kedarenes. (Jer 49:34-39...

Matthew Henry: Jeremiah (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah The Prophecies of the Old Testament, as the Epistles of the New, are p...

Matthew Henry: Jeremiah 49 (Pendahuluan Pasal) The cup of trembling still goes round, and the nations must all drink of it, according to the instructions given to Jeremiah, Jer 25:15. This chapt...

Constable: Jeremiah (Pendahuluan Kitab) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Garis Besar) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

Haydock: Jeremiah (Pendahuluan Kitab) THE PROPHECY OF JEREMIAS. INTRODUCTION. Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...

Gill: Jeremiah (Pendahuluan Kitab) INTRODUCTION TO JEREMIAH The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...

Gill: Jeremiah 49 (Pendahuluan Pasal) INTRODUCTION TO JEREMIAH 49 This chapter contains prophecies concerning the judgments of God on several nations and kingdoms, chiefly bordering on ...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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