<hi type="bold">3. Against him that bendeth--</hi>namely, the bow; that is, the Babylonian archer.

<hi type="bold">let the archer bend--</hi>that is, the Persian archer (<reference osisRef="Jer.50.4">Jr 50:4</reference>). The Chaldean version and Jerome, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth his bow bend it." But the close of the verse is addressed to the Median invaders; therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as in the Chaldean version. The word "bend" is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow.

3. Against him that bendeth-- namely, the bow; that is, the Babylonian archer. let the archer bend-- that is, the Persian archer (Jr 50:4). The Chaldean version and Jerome, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth his bow bend it." But the close of the verse is addressed to the Median invaders; therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as in the Chaldean version. The word "bend" is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow.


4. (See on <reference osisRef="Jer.49.26">Jr 49:26</reference>; <reference osisRef="Jer.50.30">Jr 50:30</reference>; <reference osisRef="Jer.50.37">Jr 50:37</reference>).

4. (See on Jr 49:26; Jr 50:30; Jr 50:37).


<hi type="bold">5. forsaken--</hi>as a widow (Hebrew). Israel is not severed from her husband, Jehovah (<reference osisRef="Isa.54.5-Isa.54.7">Is 54:5-7</reference>), by a perpetual divorce.

<hi type="bold">though ... sin--</hi>though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [Grotius].

5. forsaken-- as a widow (Hebrew). Israel is not severed from her husband, Jehovah (Is 54:5-7), by a perpetual divorce. though... sin-- though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [Grotius].


6. Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon and her captives (<reference osisRef="Rev.18.4">Re 18:4</reference>).

6. Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon and her captives (Re 18:4).


7. Babylon is compared to a cup, because she was the vessel in the hand of God, to make drunken with His vengeance the other peoples (<reference osisRef="Jer.13.12">Jr 13:12</reference>; <reference osisRef="Jer.25.15">25:15</reference>, <reference osisRef="Jer.25.16">16</reference>). Compare as to spiritual Babylon, <reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.17.4">17:4</reference>. The cup is termed "golden," to express the splendor and opulence of Babylon; whence also in the image seen by Nebuchadnezzar (<reference osisRef="Dan.2.38">Da 2:38</reference>) the head representing Babylon is of gold (compare <reference osisRef="Isa.14.4">Is 14:4</reference>).

7. Babylon is compared to a cup, because she was the vessel in the hand of God, to make drunken with His vengeance the other peoples (Jr 13:12; 25:15, 16). Compare as to spiritual Babylon, Re 14:8; 17:4. The cup is termed "golden," to express the splendor and opulence of Babylon; whence also in the image seen by Nebuchadnezzar (Da 2:38) the head representing Babylon is of gold (compare Is 14:4).


8-9. Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. (<reference osisRef="Isa.21.9">Is 21:9</reference>; <reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.18.2">18:2</reference>, <reference osisRef="Rev.18.9">9</reference>).

<hi type="bold">balm--</hi>(<reference osisRef="Jer.8.22">Jr 8:22</reference>; <reference osisRef="Jer.46.11">46:11</reference>).

8-9. Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. (Is 21:9; Re 14:8; 18:2, 9). balm-- (Jr 8:22; 46:11).


10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God.

<hi type="bold">brought forth, &c.--</hi>(<reference osisRef="Ps.37.6">Psa 37:6</reference>).

<hi type="bold">our righteousness--</hi>not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, that is, their justification in their controversy with Babylon, the cruel enemy of God and His people. Compare <reference osisRef="Jer.23.6">Jr 23:6</reference>, "The Lord our righteousness"; <reference osisRef="Mic.7.9">Mi 7:9</reference>. Their righteousness is His righteousness.

<hi type="bold">declare in Zion--</hi>(<reference osisRef="Ps.102.13-Ps.102.21">Psa 102:13-21</reference>).

10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God. brought forth, &c.-- (Psa 37:6). our righteousness-- not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, that is, their justification in their controversy with Babylon, the cruel enemy of God and His people. Compare Jr 23:6, "The Lord our righteousness"; Mi 7:9. Their righteousness is His righteousness. declare in Zion-- (Psa 102:13-21).


<hi type="bold">11. Make bright--</hi>literally, "pure." Polish and sharpen.

<hi type="bold">gather--</hi>literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (<reference osisRef="1Sam.18.27">1Sa 18:27</reference>). Gesenius, not so well, translates, "Fill with your bodies the shields" (compare <reference osisRef="Song.4.4">So 4:4</reference>). He means to tell the Babylonians, Make what preparations you will, all will be in vain (compare <reference osisRef="Jer.46.3-Jer.46.6">Jr 46:3-6</reference>).

<hi type="bold">kings of ... Medes--</hi>He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom.

<hi type="bold">temple--</hi>(<reference osisRef="Jer.50.28">Jr 50:28</reference>).

11. Make bright-- literally, "pure." Polish and sharpen. gather-- literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (1Sa 18:27). Gesenius, not so well, translates, "Fill with your bodies the shields" (compare So 4:4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (compare Jr 46:3-6). kings of... Medes-- He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom. temple-- (Jr 50:28).


12. With all your efforts, your city shall be taken.

<hi type="bold">standard--</hi>to summon the defenders together to any point threatened by the besiegers.

12. With all your efforts, your city shall be taken. standard-- to summon the defenders together to any point threatened by the besiegers.


<hi type="bold">13. waters--</hi>(<reference osisRef="Jer.51.32">Jr 51:32</reference>, <reference osisRef="Jer.51.36">36</reference>; see on <reference osisRef="Isa.21.1">Is 21:1</reference>). The Euphrates surrounded the city and, being divided into many channels, formed islands. Compare as to spiritual Babylon "waters," that is, "many peoples," <reference osisRef="Rev.17.1">Re 17:1</reference>, <reference osisRef="Rev.17.15">15</reference>. A large lake also was near Babylon.

<hi type="bold">measure--</hi>literally, "cubit," which was the most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousness [Gesenius]. There is no "and" in the Hebrew: translate, "thine end, the retribution for thy covetousness" [Grotius]. Maurer takes the image to be from weaving: "the cubit where thou art to be cut off"; for the web is cut off, when the required number of cubits is completed (<reference osisRef="Isa.38.12">Is 38:12</reference>).

13. waters-- (Jr 51:32, 36; see on Is 21:1). The Euphrates surrounded the city and, being divided into many channels, formed islands. Compare as to spiritual Babylon "waters," that is, "many peoples," Re 17:1, 15. A large lake also was near Babylon. measure-- literally, "cubit," which was the most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousness [Gesenius]. There is no "and" in the Hebrew: translate, "thine end, the retribution for thy covetousness" [Grotius]. Maurer takes the image to be from weaving: "the cubit where thou art to be cut off"; for the web is cut off, when the required number of cubits is completed (Is 38:12).


<hi type="bold">14. by himself--</hi>literally, "by His soul" (<reference osisRef="2Sam.15.21">2Sa 15:21</reference>; <reference osisRef="Heb.6.13">He 6:13</reference>).

<hi type="bold">fill ... with caterpillars--</hi>locusts (<reference osisRef="Nah.3.15">Na 3:15</reference>). Numerous as are the citizens of Babylon, the invaders shall be more numerous.

14. by himself-- literally, "by His soul" (2Sa 15:21; He 6:13). fill... with caterpillars-- locusts (Na 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous.


15-19. Repeated from <reference osisRef="Jer.10.12-Jer.10.16">Jr 10:12-16</reference>; except that "Israel" is not in the Hebrew of <reference osisRef="Jer.51.19">Jr 51:19</reference>, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In <reference osisRef="Jer.10.1-Jer.10.25">Jr 10:1-25</reference> the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (<reference osisRef="Jer.51.13">Jr 51:13</reference>); but God can, by merely "uttering His voice," create "many waters" (<reference osisRef="Jer.51.16">Jr 51:16</reference>). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (<reference osisRef="Jer.51.15">Jr 51:15</reference>). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.

15-19. Repeated from Jr 10:12-16; except that "Israel" is not in the Hebrew of Jr 51:19, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In Jr 10:1-25 the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (Jr 51:13); but God can, by merely "uttering His voice," create "many waters" (Jr 51:16). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (Jr 51:15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.


20. (See on <reference osisRef="Jer.50.23">Jr 50:23</reference>). "Break in pieces" refers to the "hammer" there (compare <reference osisRef="Nah.2.1">Na 2:1</reference>, Margin). The club also was often used by ancient warriors.

20. (See on Jr 50:23). "Break in pieces" refers to the "hammer" there (compare Na 2:1, Margin). The club also was often used by ancient warriors.


<hi type="bold">22. old and young--</hi>(<reference osisRef="2Chr.36.17">2Ch 36:17</reference>).

22. old and young-- (2Ch 36:17).


24. The detail of particulars (<reference osisRef="Jer.51.20-Jer.51.23">Jr 51:20-23</reference>) is in order to express the indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retribution, are all to befall her in turn (<reference osisRef="Jer.50.15">Jr 50:15</reference>, <reference osisRef="Jer.50.29">29</reference>).

<hi type="bold">in your sight--</hi>addressed to the Jews.

24. The detail of particulars (Jr 51:20-23) is in order to express the indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retribution, are all to befall her in turn (Jr 50:15, 29). in your sight-- addressed to the Jews.


<hi type="bold">25. destroying mountain--</hi>called so, not from its position, for it lay low (<reference osisRef="Jer.51.13">Jr 51:13</reference>; <reference osisRef="Gen.11.2">Ge 11:2</reference>, <reference osisRef="Gen.11.9">9</reference>), but from its eminence above other nations, many of which it had "destroyed"; also, because of its lofty palaces, towers, hanging gardens resting on arches, and walls, fifty royal cubits broad and two hundred high.

<hi type="bold">roll thee down from the rocks--</hi>that is, from thy rock-like fortifications and walls.

<hi type="bold">burnt mountain--</hi>(<reference osisRef="Rev.8.8">Re 8:8</reference>). A volcano, which, after having spent itself in pouring its "destroying" lava on all the country around, falls into the vacuum and becomes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of the volcano are left in their place, being unfit for building, so Babylon should never rise from its ruins.

25. destroying mountain-- called so, not from its position, for it lay low (Jr 51:13; Ge 11:2, 9), but from its eminence above other nations, many of which it had "destroyed"; also, because of its lofty palaces, towers, hanging gardens resting on arches, and walls, fifty royal cubits broad and two hundred high. roll thee down from the rocks-- that is, from thy rock-like fortifications and walls. burnt mountain-- (Re 8:8). A volcano, which, after having spent itself in pouring its "destroying" lava on all the country around, falls into the vacuum and becomes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of the volcano are left in their place, being unfit for building, so Babylon should never rise from its ruins.


<hi type="bold">26. corner ... stone ... foundations--</hi>The corner-stone was the most important one in the building, the foundation-stones came next in importance (<reference osisRef="Eph.2.20">Ep 2:20</reference>). So the sense is, even as there shall be no stones useful for building left of thee, so no leading prince, or governors, shall come forth from thy inhabitants.

26. corner... stone... foundations-- The corner-stone was the most important one in the building, the foundation-stones came next in importance (Ep 2:20). So the sense is, even as there shall be no stones useful for building left of thee, so no leading prince, or governors, shall come forth from thy inhabitants.


27. (<reference osisRef="Jer.50.29">Jr 50:29</reference>). As in <reference osisRef="Jer.51.12">Jr 51:12</reference> the Babylonians were told to "set up the standard," so here her foes are told to do so: the latter, to good purpose; the former, in vain.

<hi type="bold">Ararat--</hi>Upper or Major Armenia, the regions about Mount Ararat.

<hi type="bold">Minni--</hi>Lower or Lesser Armenia. Rawlinson says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian king whose wars are recorded on the black obelisk now in the British Museum.

<hi type="bold">Ashchenaz--</hi>a descendant of Japheth (<reference osisRef="Gen.10.3">Ge 10:3</reference>), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, namely, Asia Minor, including places named Ascania in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighboring regions, and from these he drew levies in proceeding against Babylon.

<hi type="bold">rough caterpillars--</hi>The horsemen in multitude, and in appearance bristling with javelins and with crests, resemble "rough caterpillars," or locusts of the hairy-crested kind (<reference osisRef="Nah.3.15">Na 3:15</reference>).

27. (Jr 50:29). As in Jr 51:12 the Babylonians were told to "set up the standard," so here her foes are told to do so: the latter, to good purpose; the former, in vain. Ararat-- Upper or Major Armenia, the regions about Mount Ararat. Minni-- Lower or Lesser Armenia. Rawlinson says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian king whose wars are recorded on the black obelisk now in the British Museum. Ashchenaz-- a descendant of Japheth (Ge 10:3), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, namely, Asia Minor, including places named Ascania in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighboring regions, and from these he drew levies in proceeding against Babylon. rough caterpillars-- The horsemen in multitude, and in appearance bristling with javelins and with crests, resemble "rough caterpillars," or locusts of the hairy-crested kind (Na 3:15).


<hi type="bold">28. kings of ... Medes--</hi>(<reference osisRef="Jer.51.11">Jr 51:11</reference>). The satraps and tributary kings under Darius, or Cyaxares.

<hi type="bold">his dominion--</hi>the king of Media's dominion.

28. kings of... Medes-- (Jr 51:11). The satraps and tributary kings under Darius, or Cyaxares. his dominion-- the king of Media's dominion.


<hi type="bold">29. land shall tremble ... every purpose of ... Lord shall be performed--</hi>elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare <reference osisRef="Ps.46.1-Ps.46.3">Psa 46:1-3</reference>).

29. land shall tremble... every purpose of... Lord shall be performed-- elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare Psa 46:1-3).


<hi type="bold">30. forborne to fight--</hi>for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

<hi type="bold">remained in ... holds--</hi>not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

30. forborne to fight-- for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted. remained in... holds-- not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.


31. (See on <reference osisRef="Jer.50.24">Jr 50:24</reference>).

<hi type="bold">One post--</hi>One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts and were feasting at the time without fear.

<hi type="bold">taken at one end--</hi>which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city [Aristotle, Politics, 3.2].

31. (See on Jr 50:24). One post-- One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts and were feasting at the time without fear. taken at one end-- which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city [Aristotle, Politics, 3.2].


<hi type="bold">32. passages are stopped--</hi>The guarded fords of the Euphrates are occupied by the enemy (see on <reference osisRef="Jer.50.38">Jr 50:38</reference>).

<hi type="bold">reeds ... burned--</hi>literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."

32. passages are stopped-- The guarded fords of the Euphrates are occupied by the enemy (see on Jr 50:38). reeds... burned-- literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."


<hi type="bold">33. like a threshing-floor, it is time to thresh her--</hi>rather, "like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Babylon. In the East the treading out of the corn took place only at harvest-time. Babylon is like a threshing-floor not trodden for a long time; but the time of harvest, when her citizens shall be trodden under foot, shall come [Calvin]. "Like a threshing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off" [Ludovicus De Dieu]. Grotius distinguishes the "harvest" from the "threshing"; the former is the slaying of her citizens, the latter the pillaging and destruction of the city (compare <reference osisRef="Joel.3.13">Joe 3:13</reference>; <reference osisRef="Rev.14.15">Re 14:15</reference>, <reference osisRef="Rev.14.18">18</reference>).

33. like a threshing-floor, it is time to thresh her-- rather, "like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Babylon. In the East the treading out of the corn took place only at harvest-time. Babylon is like a threshing-floor not trodden for a long time; but the time of harvest, when her citizens shall be trodden under foot, shall come [Calvin]. "Like a threshing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off" [Ludovicus De Dieu]. Grotius distinguishes the "harvest" from the "threshing"; the former is the slaying of her citizens, the latter the pillaging and destruction of the city (compare Joe 3:13; Re 14:15, 18).


<hi type="bold">34. me--</hi>Zion speaks. Her groans are what bring down retribution in kind on Babylon (<reference osisRef="Jer.50.17">Jr 50:17</reference>; <reference osisRef="Ps.102.13">Psa 102:13</reference>, 17, 20).

<hi type="bold">empty vessel--</hi>He has drained me out.

<hi type="bold">dragon--</hi>The serpent often "swallows" its prey whole; or a sea monster [Grotius].

<hi type="bold">filled his belly ... cast me out--</hi>like a beast, which, having "filled" himself to satiety, "casts out" the rest [Calvin]. After filling all his storehouses with my goods, he has cast me out of this land [Grotius].

34. me-- Zion speaks. Her groans are what bring down retribution in kind on Babylon (Jr 50:17; Psa 102:13, 17, 20). empty vessel-- He has drained me out. dragon-- The serpent often "swallows" its prey whole; or a sea monster [Grotius]. filled his belly... cast me out-- like a beast, which, having "filled" himself to satiety, "casts out" the rest [Calvin]. After filling all his storehouses with my goods, he has cast me out of this land [Grotius].


<hi type="bold">35. my flesh--</hi>which Nebuchadnezzar hath "devoured" (<reference osisRef="Jer.51.34">Jr 51:34</reference>). Zion thus calls her kinsmen (<reference osisRef="Rom.11.14">Ro 11:14</reference>) slain throughout the country or carried captives to Babylon [Grotius]. Or, as "my blood" follows, it and "my flesh" constitute the whole man: Zion, in its totality, its citizens and all its substance, have been a prey to Babylon's violence (<reference osisRef="Ps.137.8">Psa 137:8</reference>).

35. my flesh-- which Nebuchadnezzar hath "devoured" (Jr 51:34). Zion thus calls her kinsmen (Ro 11:14) slain throughout the country or carried captives to Babylon [Grotius]. Or, as "my blood" follows, it and "my flesh" constitute the whole man: Zion, in its totality, its citizens and all its substance, have been a prey to Babylon's violence (Psa 137:8).


<hi type="bold">36. plead ... cause--</hi>(<reference osisRef="Jer.50.34">Jr 50:34</reference>).

<hi type="bold">sea--</hi>the Euphrates (<reference osisRef="Jer.51.13">Jr 51:13</reference>; <reference osisRef="Jer.50.38">Jr 50:38</reference>). Compare <reference osisRef="Isa.19.5">Is 19:5</reference>, "sea," that is, the Nile (<reference osisRef="Isa.21.1">Is 21:1</reference>).

36. plead... cause-- (Jr 50:34). sea-- the Euphrates (Jr 51:13; Jr 50:38). Compare Is 19:5, "sea," that is, the Nile (Is 21:1).


37. (<reference osisRef="Jer.50.26">Jr 50:26</reference>, <reference osisRef="Jer.50.39">39</reference>; <reference osisRef="Rev.18.2">Re 18:2</reference>).

37. (Jr 50:26, 39; Re 18:2).


38-39. The capture of Babylon was effected on the night of a festival in honor of its idols.

<hi type="bold">roar ... yell--</hi>The Babylonians were shouting in drunken revelry (compare <reference osisRef="Dan.5.4">Da 5:4</reference>).

38-39. The capture of Babylon was effected on the night of a festival in honor of its idols. roar... yell-- The Babylonians were shouting in drunken revelry (compare Da 5:4).


<hi type="bold">41. Sheshach--</hi>Babylon (compare Note, see <reference osisRef="Jer.25.26">Jr 25:26</reference>); called so from the goddess Shach, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most unbridled licentiousness was permitted; slaves ruled their masters, and in every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Sheshach," to imply that it was during this feast the city was taken [Scaliger].

41. Sheshach-- Babylon (compare Note, see Jr 25:26); called so from the goddess Shach, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most unbridled licentiousness was permitted; slaves ruled their masters, and in every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Sheshach," to imply that it was during this feast the city was taken [Scaliger].


<hi type="bold">42. The sea--</hi>the host of Median invaders. The image (compare <reference osisRef="Jer.47.2">Jr 47:2</reference>; <reference osisRef="Isa.8.7">Is 8:7</reference>, <reference osisRef="Isa.8.8">8</reference>) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon (<reference osisRef="Jer.51.13">Jr 51:13</reference>, <reference osisRef="Jer.32.36">32, 36</reference>).

42. The sea-- the host of Median invaders. The image (compare Jr 47:2; Is 8:7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon (Jr 51:13, 32, 36).


<hi type="bold">43. Her cities--</hi>the cities, her dependencies. So, "Jerusalem and the cities thereof" (<reference osisRef="Jer.34.1">Jr 34:1</reference>). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [Grotius].

43. Her cities-- the cities, her dependencies. So, "Jerusalem and the cities thereof" (Jr 34:1). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [Grotius].


<hi type="bold">44. Bel ... swallowed--</hi>in allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swallowed"; compare "devoured," "swallowed," <reference osisRef="Jer.51.34">Jr 51:34</reference>; <reference osisRef="Jer.50.17">Jr 50:17</reference>), which it should have to disgorge (compare <reference osisRef="Jer.51.13">Jr 51:13</reference>; <reference osisRef="Jer.50.37">Jr 50:37</reference>). Of these gifts were the vessels of Jehovah's temple in Jerusalem (<reference osisRef="2Chr.36.7">2Ch 36:7</reference>; <reference osisRef="Dan.1.2">Da 1:2</reference>). The restoration of these, as foretold here, is recorded in <reference osisRef="Ezra.1.7-Ezra.1.11">Ezr 1:7-11</reference>.

<hi type="bold">flow--</hi>as a river; fitly depicting the influx of pilgrims of all "nations" to the idol.

44. Bel... swallowed-- in allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swallowed"; compare "devoured," "swallowed," Jr 51:34; Jr 50:17), which it should have to disgorge (compare Jr 51:13; Jr 50:37). Of these gifts were the vessels of Jehovah's temple in Jerusalem (2Ch 36:7; Da 1:2). The restoration of these, as foretold here, is recorded in Ezr 1:7-11. flow-- as a river; fitly depicting the influx of pilgrims of all "nations" to the idol.


45-46. (See on <reference osisRef="Jer.51.6">Jr 51:6</reference>).

45-46. (See on Jr 51:6).


47. Grotius translates, "Because then (namely, on the third year) the time shall have come that," &c.

<hi type="bold">confounded--</hi>at seeing their gods powerless to help them.

<hi type="bold">her slain--</hi>in retribution for "Israel's slain" (<reference osisRef="Jer.51.49">Jr 51:49</reference>) who fell by her hand. Grotius translates, "her dancers," as in <reference osisRef="Judg.21.21">Jud 21:21</reference>, <reference osisRef="Judg.21.23">23</reference>; <reference osisRef="1Sam.18.6">1Sa 18:6</reference>, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon.

47. Grotius translates, "Because then (namely, on the third year) the time shall have come that," &c. confounded-- at seeing their gods powerless to help them. her slain-- in retribution for "Israel's slain" (Jr 51:49) who fell by her hand. Grotius translates, "her dancers," as in Jud 21:21, 23; 1Sa 18:6, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon.


<hi type="bold">48. heaven ... earth ... sing for Babylon--</hi>(Is 14:7-13; 44:23; <reference osisRef="Rev.18.20">Re 18:20</reference>).

48. heaven... earth... sing for Babylon-- (Is 14:7-13; 44:23; Re 18:20).


<hi type="bold">49. caused ... to fall--</hi>literally, "has been for the falling," that is, as Babylon made this its one aim to fill all places with the slain of Israel, so at Babylon shall all the slain of that whole land (not as English Version, "of all the earth") [Maurer]. Henderson translates, "Babylon also shall fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain of all the earth." But, "in the midst of her," <reference osisRef="Jer.51.47">Jr 51:47</reference>, plainly answers to "at Babylon," <reference osisRef="Jer.51.49">Jr 51:49</reference>, English Version.

49. caused... to fall-- literally, "has been for the falling," that is, as Babylon made this its one aim to fill all places with the slain of Israel, so at Babylon shall all the slain of that whole land (not as English Version, "of all the earth") [Maurer]. Henderson translates, "Babylon also shall fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain of all the earth." But, "in the midst of her," Jr 51:47, plainly answers to "at Babylon," Jr 51:49, English Version.


<hi type="bold">50. escaped ... sword--</hi>namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved.

<hi type="bold">afar off--</hi>though ye are banished far off from where ye used formerly to worship God.

<hi type="bold">let Jerusalem come into your mind--</hi>While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (<reference osisRef="Isa.62.6">Is 62:6</reference>).

50. escaped... sword-- namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved. afar off-- though ye are banished far off from where ye used formerly to worship God. let Jerusalem come into your mind-- While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Is 62:6).


51. The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. "Wherefore (God saith to you) behold, I will," &c. (<reference osisRef="Jer.51.52">Jr 51:52</reference>) [Calvin]. I prefer taking <reference osisRef="Jer.51.51">Jr 51:51</reference> as the prayer which the Jews are directed to offer in exile (<reference osisRef="Jer.51.50">Jr 51:50</reference>), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by <reference osisRef="Ps.44.15">Psa 44:15</reference>, <reference osisRef="Ps.44.16">16</reference>; <reference osisRef="Ps.79.4">79:4</reference>; <reference osisRef="Ps.102.17-Ps.102.20">102:17-20</reference>; <reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>.

<hi type="bold">for strangers--</hi>The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion was a thing of naught.

51. The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. "Wherefore (God saith to you) behold, I will," &c. (Jr 51:52) [Calvin]. I prefer taking Jr 51:51 as the prayer which the Jews are directed to offer in exile (Jr 51:50), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by Psa 44:15, 16; 79:4; 102:17-20; Is 62:6, 7. for strangers-- The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion was a thing of naught.


<hi type="bold">52. Wherefore--</hi>because of these sighs of the Jews directed to God (<reference osisRef="Jer.51.21">Jr 51:21</reference>).

<hi type="bold">I ... judgment upon ... images--</hi>in opposition to the Babylonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (<reference osisRef="Jer.51.51">Jr 51:51</reference>): I will show that, though I have thus visited the Jews neglect of Me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds.

52. Wherefore-- because of these sighs of the Jews directed to God (Jr 51:21). I... judgment upon... images-- in opposition to the Babylonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (Jr 51:51): I will show that, though I have thus visited the Jews neglect of Me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds.


53. We are not to measure God's power by what seems to our perceptions natural or probable. Compare Ob 4 as to Edom (<reference osisRef="Amos.9.2">Am 9:2</reference>).

53. We are not to measure God's power by what seems to our perceptions natural or probable. Compare Ob 4 as to Edom (Am 9:2).


<hi type="bold">55. great voice--</hi>Where once was the great din of a mighty city, there shall be the silence of death [Vatablus]. Or, the "great voice" of the revellers (<reference osisRef="Jer.51.38">Jr 51:38</reference>, <reference osisRef="Jer.51.39">39</reference>; <reference osisRef="Isa.22.2">Is 22:2</reference>). Or, the voice of mighty boasting [Calvin], (compare <reference osisRef="Jer.51.53">Jr 51:53</reference>).

<hi type="bold">her waves--</hi>"when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (<reference osisRef="Jer.51.42">Jr 51:42</reference>) [Grotius]. Or, "when" is connected thus: "the great voice" in her, when her "waves," &c. (compare <reference osisRef="Jer.51.13">Jr 51:13</reference>). Calvin translates, "their waves," that is, the Medes bursting on her as impetuous waves; so <reference osisRef="Jer.51.42">Jr 51:42</reference>. But the parallel, "a great voice," belongs to her, therefore the wave-like "roar" of "their voice" ought also belong to her (compare <reference osisRef="Jer.51.54">Jr 51:54</reference>). The "great voice" of commercial din, boasting, and feasting, is "destroyed"; but in its stead there is the wave-like roar of her voice in her "destruction" (<reference osisRef="Jer.51.54">Jr 51:54</reference>).

55. great voice-- Where once was the great din of a mighty city, there shall be the silence of death [Vatablus]. Or, the "great voice" of the revellers (Jr 51:38, 39; Is 22:2). Or, the voice of mighty boasting [Calvin], (compare Jr 51:53). her waves-- "when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (Jr 51:42) [Grotius]. Or, "when" is connected thus: "the great voice" in her, when her "waves," &c. (compare Jr 51:13). Calvin translates, "their waves," that is, the Medes bursting on her as impetuous waves; so Jr 51:42. But the parallel, "a great voice," belongs to her, therefore the wave-like "roar" of "their voice" ought also belong to her (compare Jr 51:54). The "great voice" of commercial din, boasting, and feasting, is "destroyed"; but in its stead there is the wave-like roar of her voice in her "destruction" (Jr 51:54).


<hi type="bold">56. taken--</hi>when they were least expecting it, and in such a way that resistance was impossible.

56. taken-- when they were least expecting it, and in such a way that resistance was impossible.


57. (<reference osisRef="Jer.51.39">Jr 51:39</reference>; <reference osisRef="Dan.5.1">Da 5:1</reference>, &c.).

57. (Jr 51:39; Da 5:1, &c.).


<hi type="bold">58. broad walls--</hi>eighty-seven feet broad [Rosenmuller]; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent.

<hi type="bold">gates--</hi>one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year.

<hi type="bold">labour ... in the fire--</hi>The event will show that the builders of the walls have "labored" only for the "fire" in which they shall be consumed, "In the fire" answers to the parallel, "burned with fire." Translate, "shall have labored in vain," &c. Compare <reference osisRef="Job.3.14">Job 3:14</reference>, "built desolate places for themselves," that is, grand places, soon about to be desolate ruins. Jeremiah has in view here <reference osisRef="Hab.2.13">Ha 2:13</reference>.

58. broad walls-- eighty-seven feet broad [Rosenmuller]; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent. gates-- one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year. labour... in the fire-- The event will show that the builders of the walls have "labored" only for the "fire" in which they shall be consumed, "In the fire" answers to the parallel, "burned with fire." Translate, "shall have labored in vain," &c. Compare Job 3:14, "built desolate places for themselves," that is, grand places, soon about to be desolate ruins. Jeremiah has in view here Ha 2:13.


59-64. A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it into the Euphrates, a symbol of Babylon's fate, no doubt he retained the substance in memory, so as to be able orally to communicate it to his countrymen.

<hi type="bold">went with Zedekiah--</hi>rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [Calvin].

<hi type="bold">fourth year--</hi>so that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of Jerusalem by the Babylonians.

<hi type="bold">quiet prince--</hi>Compare <reference osisRef="1Chr.22.9">1Ch 22:9</reference>, "a man of rest." Seraiah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's commission, notwithstanding the risk attending it. Glassius translates, "prince of Menuchah" (compare <reference osisRef="1Chr.2.52">1Ch 2:52</reference>, Margin). Maurer translates, "commander of the caravan," on whom it devolved to appoint the resting-place for the night. English Version suits the context best.

59-64. A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it into the Euphrates, a symbol of Babylon's fate, no doubt he retained the substance in memory, so as to be able orally to communicate it to his countrymen. went with Zedekiah-- rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [Calvin]. fourth year-- so that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of Jerusalem by the Babylonians. quiet prince-- Compare 1Ch 22:9, "a man of rest." Seraiah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's commission, notwithstanding the risk attending it. Glassius translates, "prince of Menuchah" (compare 1Ch 2:52, Margin). Maurer translates, "commander of the caravan," on whom it devolved to appoint the resting-place for the night. English Version suits the context best.


<title type="x-s2">CHAPTER 52</title> <title type="x-s3"><reference osisRef="Jer.52.1-Jer.52.34">Jr 52:1-34</reference>. Written by Some Other than Jeremiah (Probably Ezra) AS AN Historical Supplement to the Previous Prophecies</title>
 (See on <reference osisRef="Jer.51.64">Jr 51:64</reference>). Jeremiah, having already (thirty-ninth and fortieth chapters) given the history in the proper place, was not likely to repeat it here. Its canonical authority as inspired is shown by its being in the Septuagint version. It contains the capture and burning of Jerusalem, &c., Zedekiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time.

<hi type="bold">3. through ... anger of ... Lord ... Zedekiah rebelled--</hi>His "anger" against Jerusalem, determining Him to "cast out" His people "from His presence" heretofore manifested there, led Him to permit Zedekiah to rebel (<reference osisRef="2Kgs.23.26">2Ki 23:26</reference>, <reference osisRef="2Kgs.23.27">27</reference>; compare <reference osisRef="Exod.9.12">Ex 9:12</reference>; <reference osisRef="Exod.10.1">10:1</reference>; <reference osisRef="Rom.9.18">Ro 9:18</reference>). That rebellion, being in violation of his oath "by God," was sure to bring down God's vengeance (<reference osisRef="2Chr.36.13">2Ch 36:13</reference>; <reference osisRef="Ezek.17.15">Eze 17:15</reference>, <reference osisRef="Ezek.16.18">16, 18</reference>).

CHAPTER 52 Jr 52:1-34. Written by Some Other than Jeremiah (Probably Ezra) AS AN Historical Supplement to the Previous Prophecies (See on Jr 51:64). Jeremiah, having already (thirty-ninth and fortieth chapters) given the history in the proper place, was not likely to repeat it here. Its canonical authority as inspired is shown by its being in the Septuagint version. It contains the capture and burning of Jerusalem, &c., Zedekiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time. 3. through... anger of... Lord... Zedekiah rebelled-- His "anger" against Jerusalem, determining Him to "cast out" His people "from His presence" heretofore manifested there, led Him to permit Zedekiah to rebel (2Ki 23:26, 27; compare Ex 9:12; 10:1; Ro 9:18). That rebellion, being in violation of his oath "by God," was sure to bring down God's vengeance (2Ch 36:13; Eze 17:15, 16, 18).


<hi type="bold">4. forts--</hi>rather, towers of wood [Kimchi], for watching the movements of the besieged from the height and annoying them with missiles.

4. forts-- rather, towers of wood [Kimchi], for watching the movements of the besieged from the height and annoying them with missiles.


7. (See on <reference osisRef="Jer.39.4">Jr 39:4</reference>).

7. (See on Jr 39:4).


<hi type="bold">9. gave judgment upon him--</hi>as guilty of rebellion and perjury (<reference osisRef="Jer.52.3">Jr 52:3</reference>; compare <reference osisRef="Ezek.23.24">Eze 23:24</reference>).

9. gave judgment upon him-- as guilty of rebellion and perjury (Jr 52:3; compare Eze 23:24).


11. <reference osisRef="Ezek.12.13">Eze 12:13</reference>: "I will bring him to Babylon ... yet shall he not see it."

<hi type="bold">prison--</hi>literally, "the house of visitations," or "punishments," that is, where there was penal work enforced on the prisoners, such as grinding. Hence the Septuagint renders it "the house of the mill." So Samson, after his eyes were put out, "ground" in the Philistine prison-house (<reference osisRef="Judg.16.21">Jud 16:21</reference>).

11. Eze 12:13: "I will bring him to Babylon... yet shall he not see it." prison-- literally, "the house of visitations," or "punishments," that is, where there was penal work enforced on the prisoners, such as grinding. Hence the Septuagint renders it "the house of the mill." So Samson, after his eyes were put out, "ground" in the Philistine prison-house (Jud 16:21).


<hi type="bold">12. tenth day--</hi>But in <reference osisRef="2Kgs.25.8">2Ki 25:8</reference>, it is said "the seventh day." Nebuzara-dan started from Riblah on the "seventh" day and arrived in Jerusalem on the "tenth" day. Seeming discrepancies, when cleared up, confirm the genuineness of Scripture; for they show there was no collusion between the writers; as in all God's works there is latent harmony under outward varieties.

12. tenth day-- But in 2Ki 25:8, it is said "the seventh day." Nebuzara-dan started from Riblah on the "seventh" day and arrived in Jerusalem on the "tenth" day. Seeming discrepancies, when cleared up, confirm the genuineness of Scripture; for they show there was no collusion between the writers; as in all God's works there is latent harmony under outward varieties.


<hi type="bold">13. all the houses ... and all the houses of the great--</hi>the "and" defines what houses especially are meant, namely, the houses of the great men.

13. all the houses... and all the houses of the great-- the "and" defines what houses especially are meant, namely, the houses of the great men.


<hi type="bold">15. poor of ... people--</hi>added to the account in <reference osisRef="2Kgs.25.11">2Ki 25:11</reference>. "The poor of the people" are of the city, as distinguished from "the poor of the land," that is, of the country.

15. poor of... people-- added to the account in 2Ki 25:11. "The poor of the people" are of the city, as distinguished from "the poor of the land," that is, of the country.


<hi type="bold">17. brake--</hi>that they might be more portable. Fulfilling the prophecy (<reference osisRef="Jer.27.19">Jr 27:19</reference>). See <reference osisRef="1Kgs.7.15">1Ki 7:15</reference>, 23, 27, 50. Nothing is so particularly related here as the carrying away of the articles in the temple. The remembrance of their beauty and preciousness heightens the bitterness of their loss and the evil of sin which caused it.

<hi type="bold">brass ... brazen--</hi>rather "copper ... of copper."

17. brake-- that they might be more portable. Fulfilling the prophecy (Jr 27:19). See 1Ki 7:15, 23, 27, 50. Nothing is so particularly related here as the carrying away of the articles in the temple. The remembrance of their beauty and preciousness heightens the bitterness of their loss and the evil of sin which caused it. brass... brazen-- rather "copper... of copper."


18. (<reference osisRef="Exod.27.3">Ex 27:3</reference>).

18. (Ex 27:3).


<hi type="bold">19. of gold in gold--</hi>implying that the articles were of solid gold and silver respectively, not of a different metal inside, or alloyed [Grotius]. Whole: not breaking them as was done to the "brass" (<reference osisRef="Jer.52.17">Jr 52:17</reference>).

19. of gold in gold-- implying that the articles were of solid gold and silver respectively, not of a different metal inside, or alloyed [Grotius]. Whole: not breaking them as was done to the "brass" (Jr 52:17).


<hi type="bold">20. bulls ... under the bases--</hi>But the bulls were not "under the bases," but under the sea (<reference osisRef="1Kgs.7.25">1Ki 7:25</reference>, 27, 38); the ten bases were not under the sea, but under the ten lavers. In English Version, "bases," therefore, must mean the lower parts of the sea under which the bulls were. Rather, translate, "the bulls were in the place of (that is, 'by way of'; so the Hebrew, <reference osisRef="1Sam.14.9">1Sa 14:9</reference>), bases," or supports to the sea [Buxtorf]. So the Septuagint. <reference osisRef="2Kgs.25.16">2Ki 25:16</reference> omits the "bulls," and has "and the bases"; so Grotius here reads "the bulls (which were) under (the sea) and the bases."

20. bulls... under the bases-- But the bulls were not "under the bases," but under the sea (1Ki 7:25, 27, 38); the ten bases were not under the sea, but under the ten lavers. In English Version, "bases," therefore, must mean the lower parts of the sea under which the bulls were. Rather, translate, "the bulls were in the place of (that is, 'by way of'; so the Hebrew, 1Sa 14:9), bases," or supports to the sea [Buxtorf]. So the Septuagint. 2Ki 25:16 omits the "bulls," and has "and the bases"; so Grotius here reads "the bulls (which were) under (the sea) and the bases."


<hi type="bold">21. eighteen cubits--</hi>but in <reference osisRef="2Chr.3.15">2Ch 3:15</reference>, it is "thirty-five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, were thirty-five, as stated in <reference osisRef="2Chr.3.15">2Ch 3:15</reference> [Grotius]. Other ways (for example, by reference to the difference between the common and the sacred cubit) are proposed: though we are not able positively to decide now which is the true way, at least those proposed do show that the discrepancies are not irreconcilable.

21. eighteen cubits-- but in 2Ch 3:15, it is "thirty-five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, were thirty-five, as stated in 2Ch 3:15 [Grotius]. Other ways (for example, by reference to the difference between the common and the sacred cubit) are proposed: though we are not able positively to decide now which is the true way, at least those proposed do show that the discrepancies are not irreconcilable.


<hi type="bold">22. five cubits--</hi>so <reference osisRef="1Kgs.7.16">1Ki 7:16</reference>. But <reference osisRef="2Kgs.25.17">2Ki 25:17</reference> has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted in <reference osisRef="2Kgs.25.17">2Ki 25:17</reference>, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits is referred to.

22. five cubits-- so 1Ki 7:16. But 2Ki 25:17 has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted in 2Ki 25:17, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits is referred to.


<hi type="bold">23. on a side--</hi>literally, (on the side) towards the air or wind, that is, the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but in <reference osisRef="1Kgs.7.20">1Ki 7:20</reference> they are two hundred on each chapiter, and four hundred on the two (<reference osisRef="2Chr.4.13">2Ch 4:13</reference>). It seems there were two rows of them, one above the other, and in each row a hundred. They are here said to be ninety-six, but immediately following one hundred, and so in <reference osisRef="1Kgs.7.20">1Ki 7:20</reference>. Four seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [Vatablus]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four corners) between the four sides [Grotius].

23. on a side-- literally, (on the side) towards the air or wind, that is, the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but in 1Ki 7:20 they are two hundred on each chapiter, and four hundred on the two (2Ch 4:13). It seems there were two rows of them, one above the other, and in each row a hundred. They are here said to be ninety-six, but immediately following one hundred, and so in 1Ki 7:20. Four seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [Vatablus]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four corners) between the four sides [Grotius].


<hi type="bold">24. Seraiah--</hi>different from the Seraiah (<reference osisRef="Jer.51.59">Jr 51:59</reference>), son of Neriah; probably son of Azariah (<reference osisRef="1Chr.6.14">1Ch 6:14</reference>).

<hi type="bold">Zephaniah--</hi>son of Maaseiah (see on <reference osisRef="Jer.21.1">Jr 21:1</reference>; <reference osisRef="Jer.29.25">Jr 29:25</reference>).

24. Seraiah-- different from the Seraiah (Jr 51:59), son of Neriah; probably son of Azariah (1Ch 6:14). Zephaniah-- son of Maaseiah (see on Jr 21:1; Jr 29:25).


<hi type="bold">25. seven men--</hi>but in <reference osisRef="2Kgs.25.19">2Ki 25:19</reference> it is "five." Perhaps two were less illustrious persons and are therefore omitted.

<hi type="bold">principal scribe of the host--</hi>(<reference osisRef="Isa.33.18">Is 33:18</reference>). His office was to preside over the levy and enroll recruits. Rawlinson observes that the Assyrian records are free from the exaggerated expressions found in the Egyptian. A minute account was taken of the spoil. Two "scribes of the host" are seen in every bas-relief, writing down the various objects brought to them: the heads of the slain, the prisoners, cattle, sheep, &c.

25. seven men-- but in 2Ki 25:19 it is "five." Perhaps two were less illustrious persons and are therefore omitted. principal scribe of the host-- (Is 33:18). His office was to preside over the levy and enroll recruits. Rawlinson observes that the Assyrian records are free from the exaggerated expressions found in the Egyptian. A minute account was taken of the spoil. Two "scribes of the host" are seen in every bas-relief, writing down the various objects brought to them: the heads of the slain, the prisoners, cattle, sheep, &c.


<hi type="bold">28. seventh year--</hi>in <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>, <reference osisRef="2Kgs.14.16">14, 16</reference>, it is said "the eighth year" of Nebuchadnezzar. No doubt it was in part about the end of the seventh year, in part about the beginning of the eighth. Also in <reference osisRef="2Kgs.24.1-2Kgs.24.20">2Ki 24:1-20</reference>, ten thousand (<reference osisRef="Jer.52.14">Jr 52:14</reference>), and seven thousand men of might, and a thousand craftsmen (<reference osisRef="Jer.52.16">Jr 52:16</reference>), are said to have been carried away, But here three thousand twenty-three. Probably the latter three thousand twenty-three were of the tribe of Judah, the remaining seven thousand out of the ten thousand were of the other tribes, out of which many Israelites still had been left in the land. The thousand "craftsmen" were exclusive of the ten thousand, as appears, by comparing <reference osisRef="2Kgs.24.14">2Ki 24:14</reference> with <reference osisRef="Jer.52.16">Jr 52:16</reference>. Probably the three thousand twenty-three of Judah were first removed in the end of "the seventh year"; the seven thousand and a thousand craftsmen in the "eighth year." This was at the first captivity under Jehoiachin.

28. seventh year-- in 2Ki 24:12, 14, 16, it is said "the eighth year" of Nebuchadnezzar. No doubt it was in part about the end of the seventh year, in part about the beginning of the eighth. Also in 2Ki 24:1-20, ten thousand (Jr 52:14), and seven thousand men of might, and a thousand craftsmen (Jr 52:16), are said to have been carried away, But here three thousand twenty-three. Probably the latter three thousand twenty-three were of the tribe of Judah, the remaining seven thousand out of the ten thousand were of the other tribes, out of which many Israelites still had been left in the land. The thousand "craftsmen" were exclusive of the ten thousand, as appears, by comparing 2Ki 24:14 with Jr 52:16. Probably the three thousand twenty-three of Judah were first removed in the end of "the seventh year"; the seven thousand and a thousand craftsmen in the "eighth year." This was at the first captivity under Jehoiachin.


<hi type="bold">29. eighteenth year--</hi>when Jerusalem was taken. But in <reference osisRef="Jer.52.15">Jr 52:15</reference>, and <reference osisRef="2Kgs.25.8">2Ki 25:8</reference>, "the nineteenth year." Probably it was at the end of the eighteenth and the beginning of the nineteenth [Lyra].

<hi type="bold">eight hundred and thirty and two--</hi>The most illustrious persons are meant, who no doubt were carried away first, at the end of the eighteenth year.

29. eighteenth year-- when Jerusalem was taken. But in Jr 52:15, and 2Ki 25:8, "the nineteenth year." Probably it was at the end of the eighteenth and the beginning of the nineteenth [Lyra]. eight hundred and thirty and two-- The most illustrious persons are meant, who no doubt were carried away first, at the end of the eighteenth year.


30. Not recorded in Kings or Chronicles. Probably it took place during the commotions that followed the death of Gedaliah (<reference osisRef="Jer.41.18">Jr 41:18</reference>; <reference osisRef="2Kgs.25.26">2Ki 25:26</reference>).

<hi type="bold">four thousand and six hundred--</hi>The exact sum-total of the numbers specified here, namely, three thousand twenty-three, eight hundred thirty-two, seven hundred forty-five, not including the general multitude and the women and children (<reference osisRef="Jer.52.15">Jr 52:15</reference>; <reference osisRef="Jer.39.9">Jr 39:9</reference>; <reference osisRef="2Kgs.25.11">2Ki 25:11</reference>).

30. Not recorded in Kings or Chronicles. Probably it took place during the commotions that followed the death of Gedaliah (Jr 41:18; 2Ki 25:26). four thousand and six hundred-- The exact sum-total of the numbers specified here, namely, three thousand twenty-three, eight hundred thirty-two, seven hundred forty-five, not including the general multitude and the women and children (Jr 52:15; Jr 39:9; 2Ki 25:11).


31. (<reference osisRef="2Kgs.25.27-2Kgs.25.30">2Ki 25:27-30</reference>).

<hi type="bold">five and twentieth day--</hi>but in <reference osisRef="2Kgs.25.27">2Ki 25:27</reference>, it is "the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison; and on the twenty-seventh day it was carried into effect.

<hi type="bold">Evil-merodach--</hi>son and successor of Nebuchadnezzar [Lyra]; and the Hebrew writers say that during Nebuchadnezzar's exclusion from men among beasts, Evil-merodach administered the government. When Nebuchadnezzar at the end of seven years was restored, hearing of his son's misconduct and that he had exulted in his father's calamity, he threw him into prison, where the latter met Jeconiah and contracted a friendship with him, whence arose the favor which subsequently he showed him. God, in his elevation, rewarded his having surrendered to Nebuchadnezzar (compare <reference osisRef="Jer.38.17">Jr 38:17</reference> with <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>).

<hi type="bold">lifted up ... head--</hi>(Compare <reference osisRef="Gen.40.13">Ge 40:13</reference>, <reference osisRef="Gen.40.20">20</reference>; <reference osisRef="Ps.3.3">Psa 3:3</reference>; <reference osisRef="Ps.27.6">27:6</reference>).

31. (2Ki 25:27-30). five and twentieth day-- but in 2Ki 25:27, it is "the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison; and on the twenty-seventh day it was carried into effect. Evil-merodach-- son and successor of Nebuchadnezzar [Lyra]; and the Hebrew writers say that during Nebuchadnezzar's exclusion from men among beasts, Evil-merodach administered the government. When Nebuchadnezzar at the end of seven years was restored, hearing of his son's misconduct and that he had exulted in his father's calamity, he threw him into prison, where the latter met Jeconiah and contracted a friendship with him, whence arose the favor which subsequently he showed him. God, in his elevation, rewarded his having surrendered to Nebuchadnezzar (compare Jr 38:17 with 2Ki 24:12). lifted up... head-- (Compare Ge 40:13, 20; Psa 3:3; 27:6).


<hi type="bold">32. set his throne above--</hi>a mark of respect.

<hi type="bold">the kings--</hi>The Hebrew text reads (the other) "kings." "The kings" is a Masoretic correction.

32. set his throne above-- a mark of respect. the kings-- The Hebrew text reads (the other) "kings." "The kings" is a Masoretic correction.


<hi type="bold">33. changed ... garments--</hi>gave him garments suitable to a king.

<hi type="bold">did ... eat bread before him--</hi>(<reference osisRef="2Sam.9.13">2Sa 9:13</reference>).

33. changed... garments-- gave him garments suitable to a king. did... eat bread before him-- (2Sa 9:13).


<hi type="bold">34. every day a portion--</hi>rather, "its portion," (compare <reference osisRef="1Kgs.8.59">1Ki 8:59</reference>, Margin). <chapter eID="Jer.52"/>

34. every day a portion-- rather, "its portion," (compare 1Ki 8:59, Margin).


<milestone n="THE LAMENTATIONS OF JEREMIAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE LAMENTATIONS OF JEREMIAH</title>

THE LAMENTATIONS OF JEREMIAH


<chapter n="1" osisID="Lam.1" sID="Lam.1"/>

<title type="x-IS">INTRODUCTION</title>
 In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., <reference osisRef="Luke.24.44">Lu 24:44</reference>), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by Josephus [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in <reference osisRef="2Sam.1.19">2Sa 1:19</reference>, &c.; 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in <reference osisRef="2Chr.35.25">2Ch 35:25</reference>, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; Josephus [Antiquities, 10.5.1], Jerome, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as <reference osisRef="2Chr.35.25">2Ch 35:25</reference> states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus <reference osisRef="Lam.4.20">La 4:20</reference>, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.

 The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of <reference osisRef="Gen.1.1">Ge 1:1</reference>. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (<reference osisRef="2Chr.33.11">2Ch 33:11</reference>; <reference osisRef="2Chr.35.20-2Chr.35.25">35:20-25</reference>); under Jehoahaz, Jehoiakim, and Zedekiah (<reference osisRef="2Chr.36.3">2Ch 36:3</reference>, <reference osisRef="2Chr.4.6">4, 6</reference>, <reference osisRef="2Chr.7.10">7, 10</reference>, <reference osisRef="2Chr.7.11">11</reference>, &c.). Lowth says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting <reference osisRef="Lam.1.7">La 1:7</reference>; 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (<reference osisRef="Lam.2.16">La 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>; 3:46-51; <reference osisRef="2Cor.4.16">4:16</reference>, <reference osisRef="2Cor.4.17">17</reference>) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in <reference osisRef="Lam.2.16">La 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>; 3:46-51; <reference osisRef="2Cor.4.16">4:16</reference>, <reference osisRef="2Cor.4.17">17</reference>, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful. <chapter eID="Lam.1"/>
 <chapter n="1" osisID="Lam.1" sID="Lam.1"/>

INTRODUCTION In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Lu 24:44), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by Josephus [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in 2Sa 1:19, &c.; 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2Ch 35:25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; Josephus [Antiquities, 10.5.1], Jerome, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as 2Ch 35:25 states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus La 4:20, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state. The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Ge 1:1. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2Ch 33:11; 35:20-25); under Jehoahaz, Jehoiakim, and Zedekiah (2Ch 36:3, 4, 6, 7, 10, 11, &c.). Lowth says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting La 1:7; 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (La 2:16, 17; 3:46-51; 4:16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in La 2:16, 17; 3:46-51; 4:16, 17, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.


<title type="x-s">CHAPTER (ELEGY) 1</title>
 <reference osisRef="Lam.1.1-Lam.1.22">La 1:1-22</reference>.

 Aleph.

<hi type="bold">1. how is she ... widow! she that was great, &c.--</hi>English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, <reference osisRef="Gen.15.18">Ge 15:18</reference>; <reference osisRef="1Kgs.4.21">1Ki 4:21</reference>; <reference osisRef="2Chr.9.26">2Ch 9:26</reference>; <reference osisRef="Ezra.4.20">Ezr 4:20</reference>) become tributary!" [Maurer].

<hi type="bold">sit--</hi>on the ground; the posture of mourners (<reference osisRef="Lam.2.10">La 2:10</reference>; <reference osisRef="Ezra.9.3">Ezr 9:3</reference>). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judæa Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.

 Beth.

CHAPTER (ELEGY) 1 La 1:1-22. Aleph. 1. how is she... widow! she that was great, &c.-- English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, Ge 15:18; 1Ki 4:21; 2Ch 9:26; Ezr 4:20) become tributary!" [Maurer]. sit-- on the ground; the posture of mourners (La 2:10; Ezr 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judæa Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity. Beth.


<hi type="bold">2. in the night--</hi>even in the night, the period of rest and oblivion of griefs (<reference osisRef="Job.7.3">Job 7:3</reference>).

<hi type="bold">lovers ... friends--</hi>the heathen states allied to Judah, and their idols. The idols whom she "loved" (<reference osisRef="Jer.2.20-Jer.2.25">Jr 2:20-25</reference>) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>, <reference osisRef="2Kgs.24.7">7</reference>; <reference osisRef="Ps.137.7">Psa 137:7</reference>).

 Gimel.

2. in the night-- even in the night, the period of rest and oblivion of griefs (Job 7:3). lovers... friends-- the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jr 2:20-25) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (2Ki 24:2, 7; Psa 137:7). Gimel.


3. (<reference osisRef="Jer.52.27">Jr 52:27</reference>).

<hi type="bold">because of great servitude--</hi>that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (<reference osisRef="Jer.34.8-Jer.34.22">Jr 34:8-22</reference>). Maurer explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."

<hi type="bold">no rest--</hi>(<reference osisRef="Deut.28.64">De 28:64</reference>, <reference osisRef="Deut.28.65">65</reference>).

<hi type="bold">overtook her between ... straits--</hi>image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.

 Daleth.

3. (Jr 52:27). because of great servitude-- that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (Jr 34:8-22). Maurer explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar." no rest-- (De 28:64, 65). overtook her between... straits-- image from robbers, who in the East intercept travellers at the narrow passes in hilly regions. Daleth.


<hi type="bold">4. feasts--</hi>the passover, pentecost (or the feast of weeks), and the feast of tabernacles.

<hi type="bold">gates--</hi>once the place of concourse.

 He.

4. feasts-- the passover, pentecost (or the feast of weeks), and the feast of tabernacles. gates-- once the place of concourse. He.


<hi type="bold">5. the chief--</hi>rule her (<reference osisRef="Deut.28.43">De 28:43</reference>, <reference osisRef="Deut.28.44">44</reference>).

<hi type="bold">adversaries ... prosper; for the Lord--</hi>All the foes' attempts would have failed, had not God delivered His people into their hands (<reference osisRef="Jer.30.15">Jr 30:15</reference>).

 Vau.

5. the chief-- rule her (De 28:43, 44). adversaries... prosper; for the Lord-- All the foes' attempts would have failed, had not God delivered His people into their hands (Jr 30:15). Vau.


<hi type="bold">6. beauty ... departed--</hi>her temple, throne, and priesthood.

<hi type="bold">harts that find no pasture--</hi>an animal timid and fleet, especially when seeking and not able to "find pasture."

 Zain.

6. beauty... departed-- her temple, throne, and priesthood. harts that find no pasture-- an animal timid and fleet, especially when seeking and not able to "find pasture." Zain.


<hi type="bold">7. remembered--</hi>rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.

<hi type="bold">when her people fell, &c.--</hi>that is, after which days of prosperity "her people fell."

<hi type="bold">mock at her sabbaths--</hi>The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [Martial, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (<reference osisRef="Lev.26.33-Lev.26.35">Le 26:33-35</reference>). Maurer translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in <reference osisRef="Lam.2.19">La 2:19</reference>.

 Cheth.

7. remembered-- rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen. when her people fell, &c.-- that is, after which days of prosperity "her people fell." mock at her sabbaths-- The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [Martial, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (Le 26:33-35). Maurer translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in La 2:19. Cheth.


8. (<reference osisRef="1Kgs.8.46">1Ki 8:46</reference>).

<hi type="bold">is removed--</hi>as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So <reference osisRef="Lam.1.17">La 1:17</reference>; <reference osisRef="Lev.12.2">Le 12:2</reference>; <reference osisRef="Lev.15.19">15:19</reference>, &c.

<hi type="bold">her nakedness--</hi>They have treated her as contumeliously as courtesans from whom their clothes are stripped.

<hi type="bold">turneth backward--</hi>as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].

 Teth.

8. (1Ki 8:46). is removed-- as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So La 1:17; Le 12:2; 15:19, &c. her nakedness-- They have treated her as contumeliously as courtesans from whom their clothes are stripped. turneth backward-- as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin]. Teth.


9. Continuation of the image in <reference osisRef="Lam.1.8">La 1:8</reference>. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.

<hi type="bold">remembereth not ... last end--</hi>(<reference osisRef="Deut.32.29">De 32:29</reference>; <reference osisRef="Isa.47.7">Is 47:7</reference>). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [Calvin].

<hi type="bold">wonderfully--</hi>Hebrew, "wonders," that is, with amazing dejection.

<hi type="bold">O Lord, behold--</hi>Judah here breaks in, speaking for herself.

<hi type="bold">for the enemy hath magnified himself--</hi>What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.

 Jod.

9. Continuation of the image in La 1:8. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts. remembereth not... last end-- (De 32:29; Is 47:7). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [Calvin]. wonderfully-- Hebrew, "wonders," that is, with amazing dejection. O Lord, behold-- Judah here breaks in, speaking for herself. for the enemy hath magnified himself-- What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope. Jod.


<hi type="bold">10. for--</hi>surely she hath seen, &c.

<hi type="bold">heathen ... command ... not enter ... congregation--</hi>for instance, the Ammonites and Moabites (<reference osisRef="Deut.23.3">De 23:3</reference>; <reference osisRef="Neh.13.1">Ne 13:1</reference>, <reference osisRef="2Cor.13.2">2</reference>). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.

 Caph.

10. for-- surely she hath seen, &c. heathen... command... not enter... congregation-- for instance, the Ammonites and Moabites (De 23:3; Ne 13:1, 2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy. Caph.


11. (<reference osisRef="Jer.37.21">Jr 37:21</reference>; <reference osisRef="Jer.38.9">38:9</reference>; <reference osisRef="Jer.52.6">52:6</reference>).

<hi type="bold">given ... pleasant things for meat--</hi>(<reference osisRef="2Kgs.6.25">2Ki 6:25</reference>; <reference osisRef="Job.2.4">Job 2:4</reference>).

<hi type="bold">relieve ... soul--</hi>literally, "to cause the soul or life to return."

<hi type="bold">for I am become vile--</hi>Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in <reference osisRef="Ps.25.11">Psa 25:11</reference>.

 Lamed.

11. (Jr 37:21; 38:9; 52:6). given... pleasant things for meat-- (2Ki 6:25; Job 2:4). relieve... soul-- literally, "to cause the soul or life to return." for I am become vile-- Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in Psa 25:11. Lamed.


12. The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah, <reference osisRef="Isa.49.3">Is 49:3</reference>. Compare with "pass by," <reference osisRef="Matt.27.39">Mt 27:39</reference>; <reference osisRef="Mark.15.29">Mr 15:29</reference>. As to Jerusalem, <reference osisRef="Dan.9.12">Da 9:12</reference>. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.

 Mem.

12. The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah, Is 49:3. Compare with "pass by," Mt 27:39; Mr 15:29. As to Jerusalem, Da 9:12. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler. Mem.


<hi type="bold">13. bones--</hi>a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).

<hi type="bold">prevaileth against--</hi>not as Rosenmuller, "He (Jehovah) hath broken them"; a sense not in the Hebrew.

<hi type="bold">net--</hi>(<reference osisRef="Ezek.12.13">Eze 12:13</reference>); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.

<hi type="bold">turned me back--</hi>so that I cannot go forward and get free from His meshes.

 Nun.

13. bones-- a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers). prevaileth against-- not as Rosenmuller, "He (Jehovah) hath broken them"; a sense not in the Hebrew. net-- (Eze 12:13); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape. turned me back-- so that I cannot go forward and get free from His meshes. Nun.


<hi type="bold">14. yoke ... is bound by his hand--</hi>(<reference osisRef="Deut.28.48">De 28:48</reference>). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."

<hi type="bold">wreathed--</hi>My sins are like the withes entwined about the neck to fasten the yoke to.

<hi type="bold">into their hands, from whom--</hi>into the hands of those, from whom, &c. Maurer translates, "before whom I am not able to stand."

 Samech.

14. yoke... is bound by his hand-- (De 28:48). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand." wreathed-- My sins are like the withes entwined about the neck to fasten the yoke to. into their hands, from whom-- into the hands of those, from whom, &c. Maurer translates, "before whom I am not able to stand." Samech.


<hi type="bold">15. trodden, &c.--</hi>Maurer, from Syriac root, translates, "cast away"; so <reference osisRef="2Kgs.23.27">2Ki 23:27</reference>. But <reference osisRef="Ps.119.118">Psa 119:118</reference>, supports English Version.

<hi type="bold">in ... midst of me--</hi>They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.

<hi type="bold">assembly--</hi>the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare <reference osisRef="Lam.2.22">La 2:22</reference>).

<hi type="bold">trodden ... virgin ... in a wine-press--</hi>hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (<reference osisRef="Isa.63.3">Is 63:3</reference>; <reference osisRef="Rev.14.19">Re 14:19</reference>, <reference osisRef="Rev.14.20">20</reference>; <reference osisRef="Rev.19.15">19:15</reference>).

 Ain.

15. trodden, &c.-- Maurer, from Syriac root, translates, "cast away"; so 2Ki 23:27. But Psa 119:118, supports English Version. in... midst of me-- They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath. assembly-- the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare La 2:22). trodden... virgin... in a wine-press-- hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Is 63:3; Re 14:19, 20; 19:15). Ain.


16. (<reference osisRef="Jer.13.17">Jr 13:17</reference>; <reference osisRef="Jer.14.17">14:17</reference>). Jerusalem is the speaker.

<hi type="bold">mine eye, mine eye--</hi>so <reference osisRef="Lam.4.18">La 4:18</reference>, "our end ... our end"; repetition for emphasis.

 Pe.

16. (Jr 13:17; 14:17). Jerusalem is the speaker. mine eye, mine eye-- so La 4:18, "our end... our end"; repetition for emphasis. Pe.


17. Like a woman in labor-throes (<reference osisRef="Jer.4.31">Jr 4:31</reference>).

<hi type="bold">menstruous woman--</hi>held unclean, and shunned by all; separated from her husband and from the temple (compare <reference osisRef="Lam.1.8">La 1:8</reference>; <reference osisRef="Lev.14.19">Le 14:19</reference>, &c.).

 Tzaddi.

17. Like a woman in labor-throes (Jr 4:31). menstruous woman-- held unclean, and shunned by all; separated from her husband and from the temple (compare La 1:8; Le 14:19, &c.). Tzaddi.


18. The sure sign of repentance; justifying God, condemning herself (<reference osisRef="Neh.9.33">Ne 9:33</reference>; <reference osisRef="Ps.51.4">Psa 51:4</reference>; <reference osisRef="Dan.9.7-Dan.9.14">Da 9:7-14</reference>).

<hi type="bold">his commandment--</hi>literally, "mouth"; His word in the mouth of the prophets.

 Koph.

18. The sure sign of repentance; justifying God, condemning herself (Ne 9:33; Psa 51:4; Da 9:7-14). his commandment-- literally, "mouth"; His word in the mouth of the prophets. Koph.


<hi type="bold">19. lovers--</hi>(<reference osisRef="Lam.1.2">La 1:2</reference>; <reference osisRef="Jer.30.14">Jr 30:14</reference>).

<hi type="bold">elders--</hi>in dignity, not merely age.

<hi type="bold">sought ... meat--</hi>Their dignity did not exempt them from having to go and seek bread (<reference osisRef="Lam.1.11">La 1:11</reference>).

 Resh.

19. lovers-- (La 1:2; Jr 30:14). elders-- in dignity, not merely age. sought... meat-- Their dignity did not exempt them from having to go and seek bread (La 1:11). Resh.


<hi type="bold">20. bowels ... troubled--</hi>(<reference osisRef="Job.30.27">Job 30:27</reference>; <reference osisRef="Isa.16.11">Is 16:11</reference>; <reference osisRef="Jer.4.19">Jr 4:19</reference>; <reference osisRef="Jer.31.20">31:20</reference>). Extreme mental distress affects the bowels and the whole internal frame.

<hi type="bold">heart ... turned--</hi>(<reference osisRef="Hos.11.8">Ho 11:8</reference>); is agitated or fluttered.

<hi type="bold">abroad ... sword ... at home ... as death--</hi>(<reference osisRef="Deut.32.25">De 32:25</reference>; <reference osisRef="Ezek.7.15">Eze 7:15</reference>). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (<reference osisRef="2Kgs.25.3">2Ki 25:3</reference>; <reference osisRef="Jer.14.18">Jr 14:18</reference>; <reference osisRef="Jer.52.6">52:6</reference>). So <reference osisRef="Hab.2.5">Ha 2:5</reference>, "as death" [Michaelis].

 Schin.

20. bowels... troubled-- (Job 30:27; Is 16:11; Jr 4:19; 31:20). Extreme mental distress affects the bowels and the whole internal frame. heart... turned-- (Ho 11:8); is agitated or fluttered. abroad... sword... at home... as death-- (De 32:25; Eze 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (2Ki 25:3; Jr 14:18; 52:6). So Ha 2:5, "as death" [Michaelis]. Schin.


<hi type="bold">21. they are glad that thou hast done it--</hi>because they thought that therefore Judah is irretrievably ruined (<reference osisRef="Jer.40.3">Jr 40:3</reference>).

<hi type="bold">the day ... called--</hi>(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jr 50:1-46; 48:27).

<hi type="bold">like ... me--</hi>in calamities (<reference osisRef="Ps.137.8">Psa 137:8</reference>, <reference osisRef="Ps.137.9">9</reference>; <reference osisRef="Jer.51.25">Jr 51:25</reference>, &c.).

 Tau.

21. they are glad that thou hast done it-- because they thought that therefore Judah is irretrievably ruined (Jr 40:3). the day... called-- (but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jr 50:1-46; 48:27). like... me-- in calamities (Psa 137:8, 9; Jr 51:25, &c.). Tau.


22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.

<hi type="bold">come before thee--</hi>so <reference osisRef="Rev.16.19">Re 16:19</reference>, "Babylon came in remembrance before God" (compare <reference osisRef="Ps.109.15">Psa 109:15</reference>). <chapter eID="Lam.1"/>

22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people. come before thee-- so Re 16:19, "Babylon came in remembrance before God" (compare Psa 109:15).