Teks -- Jeremiah 49:33-39 (NET)

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.

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

Wesley: Jer 49:34 - Against Elam

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.

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 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 49:33

(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 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).

JFB: Jer 49:35 - chief of their might

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.

JFB: Jer 49:37 - consumed

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 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 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 49:33 - Hazor shall be a dwelling for dragons

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

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.

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 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 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 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 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 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 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 49:33 - 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 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; 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; 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 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 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 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 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 49:33 - Hazor

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."

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 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 49:33 - 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 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 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 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 outcasts : Jer 30:17; Psa 147:2; Isa 11:12, Isa 16:3, Isa 16:4, Isa 27:13, Isa 56:8

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 the sword : Jer 9:16, Jer 48:2; Lev 26:33; Eze 5:2, Eze 5:12, Eze 12:14

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 9:14

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

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 .

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 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, 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 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.

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 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 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 49:34 - Elam

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.

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 of the Gentiles, Acts ii. 7. (Worthington)

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 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 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 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 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 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 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 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.