[285]Hosea ix. 7-9: cf. Judges xix. 22.[286]Hosea vi. 9.[287]Isaiah xl.-lxvi. is excluded from this statement.[288]xxxii. 34, 35, repeating vii. 30, 31, with slight variations. A similar statement occurs in xix. 4, 5. Cf. 2 Kings xvi. 3, xxi. 6, xxiii. 10; also Giesebrecht and Orelliin loco.[289]Exod. xxii. 29 (JE.). Exod. xxxiv. 20 is probably a later interpretation intended to guard against misunderstandings.[290]Baal is not mentioned in the other prophetical books.[291]vii. 2.[292]Here and elsewhere, "prophet," unless specially qualified by the context, is used of the true prophet, the messenger of Divine Revelation, and does not include the mere professional prophets. Cf. Chap. VIII.[293]ii. 19, etc.[294]xxxii. 33, etc.[295]xxii. 9: cf. xi. 10, xxxi. 32, and Hosea vi. 7, viii. 1.[296]x. 16: cf. Amos iv. 13.[297]xxiii. 25-27: cf. Giesebrecht,in loco.[298]Cheyne,Jeremiah: Life and Times, p. 150.[299]Jeremiah hardly mentions idols.[300]Cf. on this whole subject, Cheyne,Jeremiah: Life and Times, p. 319.[301]The strongest expressions are in chap. ii., for which see previous volume on Jeremiah.[302]ii. 27.[303]xvii. 23: cf. Exod. xxxii. 9, etc. (JE.); Deut. ix. 6; 2 Chron. xxx. 8.[304]Characteristic Expressions, p. 269.[305]Ibid., p. 269.[306]Characteristic Expressions, p. 269.[307]i. 10.[308]i. 15.[309]i. 7. The word for "child" (na'ar) is an elastic term, equalling "boy" or "young man," with all the range of meaning possible in English to the latter phrase.[310]Cf. the Book of Jonah.[311]xv. 1.[312]Driver,Introduction, p. 242.[313]"Church" is used, in the true Catholic sense, to embrace all Christians.[314]xxvii. 18.[315]xxv. 5, xxxv. 15.[316]xxvi. 3, xxxvi. 2.[317]Chap. XI.[318]Hosea ix. 7.[319]xxiii. 12.[320]Isa. xiv. 31.[321]xxv. 1-14: "first,"i.e., in time, not in the order of chapters in our Book of Jeremiah.[322]xxii. 25. Jehoiachin (Kings, Chronicles, and Jer. lii. 31) is also called Coniah (Jer. xxii. 24, 28, xxxvii. 1) and Jeconiah (Chronicles, Esther, Jer. xxiv. 1, xxvii. 20, xxviii. 4, xxix. 2). They are virtually forms of the same name, the "Yah" of the Divine Name being prefixed in the first and affixed in the last two.[323]xxi. 7, xxviii. 14.[324]Habakkuk i. 6, 7.[325]xix. 9.[326]R.V. margin.[327]iv. 21.[328]xxiii. 12.[329]xxiii. 15.[330]xxi. 3-6.[331]xxxvii. 10.[332]Matt. xxiii. 35.[333]xxxv. 17: cf. xix. 15, xxxvi. 31.[334]xxxiv. 21.[335]xxiii. 33, 34.[336]xxxiv. 2, 22, xxxvii. 8.[337]vii. and xxvi.[338]vi. 5.[339]xx. 5.[340]Tobit xii. 13: cf. ii.[341]xxv. 10.[342]ix. 11, x. 22.[343]xxv. 9, 10.[344]xxvi. 6.[345]xxiii. 40.[346]i. 10.[347]xiv. 8, xvii. 13.[348]Amos v. 18, 20.[349]xxxvii. 12 (R.V.).[350]1 Kings xxi. 3.[351]Lev. xxv. 25, Law of Holiness; Ruth iv.[352]2 Sam. xxiv. 24: cf. 1 Chron. xxi. 25, where the price is six hundred shekels ofgold. It is scarcely necessary to point out that "threshing-floor" (Sam.) and "place of the threshing-floor" (Chron.) are synonymous.[353]Byvaluehere is meant purchasing power, to which the weight denoted by the term shekel is now no clue.[354]Gen. xxiii. (P.).[355]ἀνεγνωσμένον probably a corruption of ἀνεωγμένον.[356]The text varies in different MSS. of the LXX.[357]Cf. Cheyne, etc.,in loco.[358]Verse 15 anticipates by way of summary verses 42-44, and is apparently ignored in verse 25. It probably represents Jeremiah's interpretation of God's command at the time when he wrote the chapter. In the actual development of the incident, the conviction of the Divine promise of restoration came to him somewhat later.[359]What was said of verse 15 partly applies to verses 17-23 (with the exception of the introductory words: "Ah, Lord Jehovah!"). These verses are not dealt with in the text, because they largely anticipate the ideas and language of the following Divine utterance. Kautzsch and Cornill, following Stade, mark these verses as a later addition; Giesebrecht is doubtful. Cf. v. 20 ff. and xxvii. 5 f.[360]xxv. 12, xxix. 10.[361]Vatke and Stade reject chapters xxx., xxxi., xxxiii., but they are accepted by Driver, Cornill, Kautzsch (for the most part). Giesebrecht assigns them partly to Baruch and partly to a later editor. It is on this account that the full exposition of certain points in xxxii. and elsewhere has been reserved for the present chapter. Moreover, if the cardinal ideas come from Jeremiah, we need not be over-anxious to decide whether the expansion, illustration, and enforcing of them is due to the prophet himself, or to his disciple Baruch, or to some other editor. The question is somewhat parallel to that relating to the discourses of our Lord in the Fourth Gospel.[362]xvi. 14, 15, xxiii. 7, 8.[363]i. 10.[364]xxiv. 6.[365]xxx. 5-8.[366]xxx. 12-17.[367]The two verses xxx. 10, 11, present some difficulty here. According to Kautzsch, and of course Giesebrecht, they are a later addition. The ideas can mostly be paralleled elsewhere in Jeremiah. Verse 11b, "I will correct thee with judgment, and will in no wise leave thee unpunished," seems inconsistent with the context, which represents the punishment as actually inflicted. Still, the verses might be a genuine fragment misplaced. Driver (Introduction, 246) says: "The title of honour 'My servant' ... appears to have formed the basis upon which II. Isaiah constructs his great conception of Jehovah's ideal servant."[368]xxxiii. 2, 3; "earth" is inserted with the LXX. Many regard these verses as a later addition, based on II. Isaiah: cf. Isa. xlviii. 6. The phrase "Jehovah is His name" and the terms "make" and "fashion" are specially common in II. Isaiah. xxxiii. so largely repeats the ideas of xxx. that it is most convenient to deal with them together.[369]xxxiii. 6-8, slightly paraphrased and condensed.[370]xxx. 8, 11, 16, 20. Cf. also the chapters on the prophecies concerning foreign nations.[371]i. 10.[372]xii. 14. xxx. 23, 24, is apparently a gloss, added as a suitable illustration of this chapter, from xxiii. 19, 20, which are almost identical with these two verses.[373]xxx. 21.[374]Cf. Chap. VIII.[375]xxiii. 3, 4.[376]iii. 15.[377]Isa. iv. 2, çemaḥ; A.V. and R.V. Branch, R.V. margin Shoot or Bud.[378]Isa. xi. 1.[379]xxv. 5, 6; repeated in xxxiii. 15, 16, with slight variations.[380]In xxxiii. 14-26 the permanence of the Davidic dynasty, the Levitical priests, and the people of Israel is solemnly assured by a Divine promise. These verses are not found in the LXX., and are considered by many to be a later addition; see Kautzsch, Giesebrecht, Cheyne, etc. They are mostly of a secondary character—15, 16, = xxiii. 5, 6; here Jerusalem and not its king is called Jehovah C̦idqenu, possibly because the addition was made when there was no visible prospect of the restoration of the Davidic dynasty. Verse 17 is based on the original promise in 2 Sam. vii. 14-16, and is equivalent to Jer. xxii. 4, 30. The form and substance of the Divine promise imitate xxxi. 35-37.[381]xxx. 18-20.[382]xxxiii. 10-13.[383]xxiii. 3, 4.[384]iv. 19.[385]xxiii. 6.[386]xxx. 10.[387]Isa. xxxiii. 16-21: cf. xxxii. 15-18.[388]xxxiii. 11.[389]xxx. 9.[390]xxx. 21, as Kautzsch.[391]xxxiii. 9.[392]xxxiii., 7, etc.[393]vii. 15.[394]Amos ix. 14.[395]Micah ii. 12; Isa. xi. 10-16.[396]Hosea xi. 8.[397]Hosea xi. 9.[398]Hosea xiv.[399]SoGiesebrecht, reading with Jerome and Targuml'margô'ôfor the obscure and obviously corruptl'hargî'ô. The other versions vary widely in their readings.[400]R.V. "with lovingkindness have I drawn thee," R.V. margin "have I continued lovingkindness unto thee"; the word for "drawn" occurs also in Hosea xi. 4, "I drew them ... with bands of love."[401]So Giesebrecht's conjecture ofbocerim(vintages), for thenocerim(watchmen, R.V.). The latter is usually explained of the watcher who looked for the appearance of the new moon, in order to determine the time of the feasts. The practice is stated on negative grounds to be post-exilic, but seems likely to be ancient. On the other hand "vintagers" seems a natural sequel to the preceding clauses.[402]According to the reading of the LXX. and the Targum, the Hebrew Text has (as R.V.) "O Jehovah, save Thy people."[403]iii. 21.[404]Isaiah does not mention Benjamin.[405]"Which is Bethlehem," in Genesis, is probably a later explanatory addition; and the explanation is not necessarily a mistake. Cf. Matt. ii. 18.[406]1 Kings xv. 17.[407]xl. 1.[408]LXX. omits verse 17b,i.e.from "Jehovah" to "border."[409]Slightly paraphrased.[410]More literally as R.V., "I do earnestly remember him still."[411]The Hebrew Text has the same word, "tamrurim," here that is used in verse 15 in the phrase "bekhi tamrurim," "weeping of bitternesses" or "bitter weeping." It is difficult to believe that the coincidence is accidental, and Hebrew literature is given to paronomasia; at the same time the distance of the words and the complete absence of point in this particular instance are remarkable. The LXX., not understanding the word, represented itmore suoby the similar Greek word τιμωρίαν, which may indicate that the original reading was "timorim," and the assimilation to "tamrurim" may be a scribe's caprice. In any case, the word here connects with "tamar," a palm, the post being made of or like a palm tree. Cf. Giesebrecht, Orelli, Cheyne, etc.[412]Giesebrecht treats verses 21-26 as a later addition, but this seems unnecessary.[413]So Kautzsch.[414]Cf. Streane, Cambridge Bible.[415]Zech. iv. 1.[416]xxiii, 25-32, xxvii. 9, xxix. 8: cf. Deut. xiii. 1-5.[417]Cf. Hosea ii. 23, "I will sow her unto Me in the earth" (or land), in reference toJezreel, understood as "Whom God soweth" (R.V. margin).[418]i. 10-12.[419]2 Kings xxiii. 25.[420]xv. 1-4.[421]Ezek. xviii. 20: cf. Cheyne,Jeremiah(Men of the Bible), p. 150.[422]Isa. xi. 13.[423]Exod. xxiv. 7.[424]I.e.in the sections generally acknowledged.[425]Hosea ii. 18, vi. 7, viii. 1.[426]xxxiv.[427]Cf. xxxiv. 14 with Deut. xv. 12 and Exod. xxi. 2.[428]Cf. Prof. Adeney'sEzra,Nehemiah, etc., in this series.[429]So also Kautzsch, Reuss, Sugfried, and Stade. The same phrase is thus translated in iii. 14.[430]"I was Baal" = "ba'alti."[431]ἠμέλησα.[432]נצלתי; נצל occurs in xiv. 19, and is translated by A.V. and R.V. "loathed."[433]We usually underrate the proportion of Jews who embraced Christianity. Hellenistic Judaism disappeared as Christianity became widely diffused, and was probably for the most part absorbed into the new faith.[434]iii. 16, slightly paraphrased.[435]xvii. 1.[436]xxiv. 7.[437]xxxii. 39, 40.[438]1 Sam. x. 26.[439]Deut. vi. 5, 6.[440]Gen. viii. 22 (J.).[441]Verses 35-37 occur in the LXX. in the order 37, 35, 36. They are considered by many critics to be a later addition. The most remarkable feature of the paragraph is the clause translated by the Authorised Version "which divideth [Revised Version, text "stirreth up," margin "stilleth"] the sea when the waves thereof roar; The Lord of Hosts is His name." This whole clause is taken word for word from Isa. li. 15, "I am Jehovah thy God, which stirreth up," etc. It seems clear that either this clause or 35-37 as a whole were added by an editor acquainted with II. Isaiah. The prophecy, as it stands in the Masoretic text, is concluded by a detailed description of the site of the restored Jerusalem. The contrast between the glorious vision of the New Israel and these architectural specifications is almost grotesque. Verses 38-40 are regarded by many as a later addition; and even if they are by Jeremiah, they form an independent prophecy and have no connection with the rest of the chapter. Our knowledge of the geographical points mentioned is not sufficient to enable us to define the site assigned to the restored city. The point of verse 40 is that the most unclean districts of the ancient city shall partake of the sanctity of the New Jerusalem.[442]xxxii. 40.[443]xxxi. 26.[444]Heb. ix. 10.[445]Gal. iv. 24, 25.[446]Histoire du Peuple d'Israel, iii., 340.[447]Renan, iii., 340.[448]Renan, iii., 425.[449]We have the idea of a spiritual covenant in Isa. lix. 21, "This is My covenant with them: ... My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, ... from henceforth and for ever"; but nothing is said as to anewcovenant.[450]Luke xxii. 20; 1 Cor. xi. 25. The word "new" is omitted by Codd. Sin. and Vat. and the R.V. in Matt. xxvi. 28 and Mark xiv. 24.[451]2 Cor. iii. 6.[452]xxxiii. 15.[453]2 Macc. ii. 1-8.[454]2 Macc. xv. 12-16.[455]Ecclus. xlix. 6, 7.[456]Sometimes appended to the Book of Baruch as a sixth chapter.[457]Smith'sDictionary of the Bible, art. "Jeremiah."[458]Hist., iii., 251, 305.
[285]Hosea ix. 7-9: cf. Judges xix. 22.
[286]Hosea vi. 9.
[287]Isaiah xl.-lxvi. is excluded from this statement.
[288]xxxii. 34, 35, repeating vii. 30, 31, with slight variations. A similar statement occurs in xix. 4, 5. Cf. 2 Kings xvi. 3, xxi. 6, xxiii. 10; also Giesebrecht and Orelliin loco.
[289]Exod. xxii. 29 (JE.). Exod. xxxiv. 20 is probably a later interpretation intended to guard against misunderstandings.
[290]Baal is not mentioned in the other prophetical books.
[291]vii. 2.
[292]Here and elsewhere, "prophet," unless specially qualified by the context, is used of the true prophet, the messenger of Divine Revelation, and does not include the mere professional prophets. Cf. Chap. VIII.
[293]ii. 19, etc.
[294]xxxii. 33, etc.
[295]xxii. 9: cf. xi. 10, xxxi. 32, and Hosea vi. 7, viii. 1.
[296]x. 16: cf. Amos iv. 13.
[297]xxiii. 25-27: cf. Giesebrecht,in loco.
[298]Cheyne,Jeremiah: Life and Times, p. 150.
[299]Jeremiah hardly mentions idols.
[300]Cf. on this whole subject, Cheyne,Jeremiah: Life and Times, p. 319.
[301]The strongest expressions are in chap. ii., for which see previous volume on Jeremiah.
[302]ii. 27.
[303]xvii. 23: cf. Exod. xxxii. 9, etc. (JE.); Deut. ix. 6; 2 Chron. xxx. 8.
[304]Characteristic Expressions, p. 269.
[305]Ibid., p. 269.
[306]Characteristic Expressions, p. 269.
[307]i. 10.
[308]i. 15.
[309]i. 7. The word for "child" (na'ar) is an elastic term, equalling "boy" or "young man," with all the range of meaning possible in English to the latter phrase.
[310]Cf. the Book of Jonah.
[311]xv. 1.
[312]Driver,Introduction, p. 242.
[313]"Church" is used, in the true Catholic sense, to embrace all Christians.
[314]xxvii. 18.
[315]xxv. 5, xxxv. 15.
[316]xxvi. 3, xxxvi. 2.
[317]Chap. XI.
[318]Hosea ix. 7.
[319]xxiii. 12.
[320]Isa. xiv. 31.
[321]xxv. 1-14: "first,"i.e., in time, not in the order of chapters in our Book of Jeremiah.
[322]xxii. 25. Jehoiachin (Kings, Chronicles, and Jer. lii. 31) is also called Coniah (Jer. xxii. 24, 28, xxxvii. 1) and Jeconiah (Chronicles, Esther, Jer. xxiv. 1, xxvii. 20, xxviii. 4, xxix. 2). They are virtually forms of the same name, the "Yah" of the Divine Name being prefixed in the first and affixed in the last two.
[323]xxi. 7, xxviii. 14.
[324]Habakkuk i. 6, 7.
[325]xix. 9.
[326]R.V. margin.
[327]iv. 21.
[328]xxiii. 12.
[329]xxiii. 15.
[330]xxi. 3-6.
[331]xxxvii. 10.
[332]Matt. xxiii. 35.
[333]xxxv. 17: cf. xix. 15, xxxvi. 31.
[334]xxxiv. 21.
[335]xxiii. 33, 34.
[336]xxxiv. 2, 22, xxxvii. 8.
[337]vii. and xxvi.
[338]vi. 5.
[339]xx. 5.
[340]Tobit xii. 13: cf. ii.
[341]xxv. 10.
[342]ix. 11, x. 22.
[343]xxv. 9, 10.
[344]xxvi. 6.
[345]xxiii. 40.
[346]i. 10.
[347]xiv. 8, xvii. 13.
[348]Amos v. 18, 20.
[349]xxxvii. 12 (R.V.).
[350]1 Kings xxi. 3.
[351]Lev. xxv. 25, Law of Holiness; Ruth iv.
[352]2 Sam. xxiv. 24: cf. 1 Chron. xxi. 25, where the price is six hundred shekels ofgold. It is scarcely necessary to point out that "threshing-floor" (Sam.) and "place of the threshing-floor" (Chron.) are synonymous.
[353]Byvaluehere is meant purchasing power, to which the weight denoted by the term shekel is now no clue.
[354]Gen. xxiii. (P.).
[355]ἀνεγνωσμένον probably a corruption of ἀνεωγμένον.
[356]The text varies in different MSS. of the LXX.
[357]Cf. Cheyne, etc.,in loco.
[358]Verse 15 anticipates by way of summary verses 42-44, and is apparently ignored in verse 25. It probably represents Jeremiah's interpretation of God's command at the time when he wrote the chapter. In the actual development of the incident, the conviction of the Divine promise of restoration came to him somewhat later.
[359]What was said of verse 15 partly applies to verses 17-23 (with the exception of the introductory words: "Ah, Lord Jehovah!"). These verses are not dealt with in the text, because they largely anticipate the ideas and language of the following Divine utterance. Kautzsch and Cornill, following Stade, mark these verses as a later addition; Giesebrecht is doubtful. Cf. v. 20 ff. and xxvii. 5 f.
[360]xxv. 12, xxix. 10.
[361]Vatke and Stade reject chapters xxx., xxxi., xxxiii., but they are accepted by Driver, Cornill, Kautzsch (for the most part). Giesebrecht assigns them partly to Baruch and partly to a later editor. It is on this account that the full exposition of certain points in xxxii. and elsewhere has been reserved for the present chapter. Moreover, if the cardinal ideas come from Jeremiah, we need not be over-anxious to decide whether the expansion, illustration, and enforcing of them is due to the prophet himself, or to his disciple Baruch, or to some other editor. The question is somewhat parallel to that relating to the discourses of our Lord in the Fourth Gospel.
[362]xvi. 14, 15, xxiii. 7, 8.
[363]i. 10.
[364]xxiv. 6.
[365]xxx. 5-8.
[366]xxx. 12-17.
[367]The two verses xxx. 10, 11, present some difficulty here. According to Kautzsch, and of course Giesebrecht, they are a later addition. The ideas can mostly be paralleled elsewhere in Jeremiah. Verse 11b, "I will correct thee with judgment, and will in no wise leave thee unpunished," seems inconsistent with the context, which represents the punishment as actually inflicted. Still, the verses might be a genuine fragment misplaced. Driver (Introduction, 246) says: "The title of honour 'My servant' ... appears to have formed the basis upon which II. Isaiah constructs his great conception of Jehovah's ideal servant."
[368]xxxiii. 2, 3; "earth" is inserted with the LXX. Many regard these verses as a later addition, based on II. Isaiah: cf. Isa. xlviii. 6. The phrase "Jehovah is His name" and the terms "make" and "fashion" are specially common in II. Isaiah. xxxiii. so largely repeats the ideas of xxx. that it is most convenient to deal with them together.
[369]xxxiii. 6-8, slightly paraphrased and condensed.
[370]xxx. 8, 11, 16, 20. Cf. also the chapters on the prophecies concerning foreign nations.
[371]i. 10.
[372]xii. 14. xxx. 23, 24, is apparently a gloss, added as a suitable illustration of this chapter, from xxiii. 19, 20, which are almost identical with these two verses.
[373]xxx. 21.
[374]Cf. Chap. VIII.
[375]xxiii. 3, 4.
[376]iii. 15.
[377]Isa. iv. 2, çemaḥ; A.V. and R.V. Branch, R.V. margin Shoot or Bud.
[378]Isa. xi. 1.
[379]xxv. 5, 6; repeated in xxxiii. 15, 16, with slight variations.
[380]In xxxiii. 14-26 the permanence of the Davidic dynasty, the Levitical priests, and the people of Israel is solemnly assured by a Divine promise. These verses are not found in the LXX., and are considered by many to be a later addition; see Kautzsch, Giesebrecht, Cheyne, etc. They are mostly of a secondary character—15, 16, = xxiii. 5, 6; here Jerusalem and not its king is called Jehovah C̦idqenu, possibly because the addition was made when there was no visible prospect of the restoration of the Davidic dynasty. Verse 17 is based on the original promise in 2 Sam. vii. 14-16, and is equivalent to Jer. xxii. 4, 30. The form and substance of the Divine promise imitate xxxi. 35-37.
[381]xxx. 18-20.
[382]xxxiii. 10-13.
[383]xxiii. 3, 4.
[384]iv. 19.
[385]xxiii. 6.
[386]xxx. 10.
[387]Isa. xxxiii. 16-21: cf. xxxii. 15-18.
[388]xxxiii. 11.
[389]xxx. 9.
[390]xxx. 21, as Kautzsch.
[391]xxxiii. 9.
[392]xxxiii., 7, etc.
[393]vii. 15.
[394]Amos ix. 14.
[395]Micah ii. 12; Isa. xi. 10-16.
[396]Hosea xi. 8.
[397]Hosea xi. 9.
[398]Hosea xiv.
[399]SoGiesebrecht, reading with Jerome and Targuml'margô'ôfor the obscure and obviously corruptl'hargî'ô. The other versions vary widely in their readings.
[400]R.V. "with lovingkindness have I drawn thee," R.V. margin "have I continued lovingkindness unto thee"; the word for "drawn" occurs also in Hosea xi. 4, "I drew them ... with bands of love."
[401]So Giesebrecht's conjecture ofbocerim(vintages), for thenocerim(watchmen, R.V.). The latter is usually explained of the watcher who looked for the appearance of the new moon, in order to determine the time of the feasts. The practice is stated on negative grounds to be post-exilic, but seems likely to be ancient. On the other hand "vintagers" seems a natural sequel to the preceding clauses.
[402]According to the reading of the LXX. and the Targum, the Hebrew Text has (as R.V.) "O Jehovah, save Thy people."
[403]iii. 21.
[404]Isaiah does not mention Benjamin.
[405]"Which is Bethlehem," in Genesis, is probably a later explanatory addition; and the explanation is not necessarily a mistake. Cf. Matt. ii. 18.
[406]1 Kings xv. 17.
[407]xl. 1.
[408]LXX. omits verse 17b,i.e.from "Jehovah" to "border."
[409]Slightly paraphrased.
[410]More literally as R.V., "I do earnestly remember him still."
[411]The Hebrew Text has the same word, "tamrurim," here that is used in verse 15 in the phrase "bekhi tamrurim," "weeping of bitternesses" or "bitter weeping." It is difficult to believe that the coincidence is accidental, and Hebrew literature is given to paronomasia; at the same time the distance of the words and the complete absence of point in this particular instance are remarkable. The LXX., not understanding the word, represented itmore suoby the similar Greek word τιμωρίαν, which may indicate that the original reading was "timorim," and the assimilation to "tamrurim" may be a scribe's caprice. In any case, the word here connects with "tamar," a palm, the post being made of or like a palm tree. Cf. Giesebrecht, Orelli, Cheyne, etc.
[412]Giesebrecht treats verses 21-26 as a later addition, but this seems unnecessary.
[413]So Kautzsch.
[414]Cf. Streane, Cambridge Bible.
[415]Zech. iv. 1.
[416]xxiii, 25-32, xxvii. 9, xxix. 8: cf. Deut. xiii. 1-5.
[417]Cf. Hosea ii. 23, "I will sow her unto Me in the earth" (or land), in reference toJezreel, understood as "Whom God soweth" (R.V. margin).
[418]i. 10-12.
[419]2 Kings xxiii. 25.
[420]xv. 1-4.
[421]Ezek. xviii. 20: cf. Cheyne,Jeremiah(Men of the Bible), p. 150.
[422]Isa. xi. 13.
[423]Exod. xxiv. 7.
[424]I.e.in the sections generally acknowledged.
[425]Hosea ii. 18, vi. 7, viii. 1.
[426]xxxiv.
[427]Cf. xxxiv. 14 with Deut. xv. 12 and Exod. xxi. 2.
[428]Cf. Prof. Adeney'sEzra,Nehemiah, etc., in this series.
[429]So also Kautzsch, Reuss, Sugfried, and Stade. The same phrase is thus translated in iii. 14.
[430]"I was Baal" = "ba'alti."
[431]ἠμέλησα.
[432]נצלתי; נצל occurs in xiv. 19, and is translated by A.V. and R.V. "loathed."
[433]We usually underrate the proportion of Jews who embraced Christianity. Hellenistic Judaism disappeared as Christianity became widely diffused, and was probably for the most part absorbed into the new faith.
[434]iii. 16, slightly paraphrased.
[435]xvii. 1.
[436]xxiv. 7.
[437]xxxii. 39, 40.
[438]1 Sam. x. 26.
[439]Deut. vi. 5, 6.
[440]Gen. viii. 22 (J.).
[441]Verses 35-37 occur in the LXX. in the order 37, 35, 36. They are considered by many critics to be a later addition. The most remarkable feature of the paragraph is the clause translated by the Authorised Version "which divideth [Revised Version, text "stirreth up," margin "stilleth"] the sea when the waves thereof roar; The Lord of Hosts is His name." This whole clause is taken word for word from Isa. li. 15, "I am Jehovah thy God, which stirreth up," etc. It seems clear that either this clause or 35-37 as a whole were added by an editor acquainted with II. Isaiah. The prophecy, as it stands in the Masoretic text, is concluded by a detailed description of the site of the restored Jerusalem. The contrast between the glorious vision of the New Israel and these architectural specifications is almost grotesque. Verses 38-40 are regarded by many as a later addition; and even if they are by Jeremiah, they form an independent prophecy and have no connection with the rest of the chapter. Our knowledge of the geographical points mentioned is not sufficient to enable us to define the site assigned to the restored city. The point of verse 40 is that the most unclean districts of the ancient city shall partake of the sanctity of the New Jerusalem.
[442]xxxii. 40.
[443]xxxi. 26.
[444]Heb. ix. 10.
[445]Gal. iv. 24, 25.
[446]Histoire du Peuple d'Israel, iii., 340.
[447]Renan, iii., 340.
[448]Renan, iii., 425.
[449]We have the idea of a spiritual covenant in Isa. lix. 21, "This is My covenant with them: ... My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, ... from henceforth and for ever"; but nothing is said as to anewcovenant.
[450]Luke xxii. 20; 1 Cor. xi. 25. The word "new" is omitted by Codd. Sin. and Vat. and the R.V. in Matt. xxvi. 28 and Mark xiv. 24.
[451]2 Cor. iii. 6.
[452]xxxiii. 15.
[453]2 Macc. ii. 1-8.
[454]2 Macc. xv. 12-16.
[455]Ecclus. xlix. 6, 7.
[456]Sometimes appended to the Book of Baruch as a sixth chapter.
[457]Smith'sDictionary of the Bible, art. "Jeremiah."
[458]Hist., iii., 251, 305.