Jeremiah 11:23
And there shall be no remnant of them: for I will bring evil on the men of Anathoth, even the year of their visitation.
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(23) There shall be no remnant of them.—In Ezra 2:23; Nehemiah 7:27 we find that 128 of Anathoth returned from exile. The words must therefore be limited either to the men who had conspired against the prophet, or to the complete deportation of its inhabitants. The situation of Anathoth, about three or four miles north-east of Jerusalem, would expose it to the full fury of the invasion. The words are apparently spoken with reference to the ever-recurring burden of Isaiah’s prophecy that “a remnant “should return (Isaiah 1:9; Isaiah 6:13; Isaiah 10:21). The conspirators of Anathoth were excluded from that promise.

Even the year of their visitation.—See Notes on Jeremiah 8:12; Jeremiah 10:15.

11:18-23 The prophet Jeremiah tells much concerning himself, the times he lived in being very troublesome. Those of his own city plotted how they might cause his death. They thought to end his days, but he outlived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them known. God's justice is a terror to the wicked, but a comfort to the godly. When we are wronged, we have a God to commit our cause to, and it is our duty to commit it to him. We should also look well to our own spirits, that we are not overcome with evil, but that by patient continuance in praying for our enemies, and in kindness to them, we may overcome evil with good.No remnant - 128 men of Anathoth returned from exile Ezra 2:23; Nehemiah 7:27. Jeremiah's denunciation was limited to those who had sought his life. The year of their visitation would be the year of the siege of Jerusalem, when Anathoth being in its immediate vicinity would have its share of the horrors of war. 23. (Jer 23:12).

the year of … visitation—The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time.

The prayers of God’s prophets, though they may sometimes have too much passion and human infirmity mixed with them, yet are heard of God, and many times answered in righteousness by terrible things, as to those against whom they are directed. The same thing they designed to do against the prophet God threateneth to do against them, utterly to consume them, so as no remembrance of them should remain. And there shall be no remnant of them,.... And thus the measure they meted out to the prophet was measured to them; they devised to destroy him root and branch, the tree with its fruit; and now none shall be left of them; such who escaped the sword and the famine should be carried captive, as they were; for though there were none left in Anathoth, there were some preserved alive, and were removed into Babylon; since, at the return from thence, the men of Anathoth were a hundred twenty and eight, Nehemiah 7:27,

for I will bring evil upon the men of Anathoth, even the year of their visitation; or, "in the year of their visitation" (s); that is, of the visitation of their sins, as the Targum; which was the year of the destruction of the city and temple of Jerusalem, and was in the nineteenth of Nebuchadnezzar, Jeremiah 52:12 and this was not a chance matter, but what was fixed and determined by the Lord.

(s) , Sept. "anno visitationis eorum", Vatablus, Junius & Tremellius, Piscator, Schmidt.

And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
23. even the year] or, as mg. in the year.Verse 23. - Even the year, etc.; better, in the year of their visitation (or, punishment), taking the accusative as that of time.

This idea is carried on in Jeremiah 11:16, Jeremiah 11:17. Judah (Israel) was truly a noble planting of God's, but by defection from the Lord, its God and Creator, it has drawn down on itself this ruin. Jahveh called Judah a green olive with splendid fruit. For a comparison of Israel to an olive, cf. Hosea 14:7, Psalm 52:10; Psalm 128:3. The fruit of the tree is the nation in its individual members. The naming of the name is the representation of the state of the case, and so here: the growth and prosperity of the people. The contrasted state is introduced by לקול ה' without adversative particle, and is thus made to seem the more abrupt and violent (Hitz.). Noise of tumult (המלּה, occurring besides here only in Ezekiel 1:24 as equivalent to המון), i.e., of the tumult of war, cf. Isaiah 13:4; not: roar of the thunderstorm or crash of thunder (Ng., Graf). עליה for בּהּ (OT:871a), cf. Jeremiah 17:27; Jeremiah 21:14, etc. The suffix is regulated by the thing represented by the olive, i.e., Judah as a kingdom. Its branches brake; רעע, elsewhere only transitive, here intransitive, analogously to רצץ in Isaiah 42:4. Hitz. renders less suitably: its branches look bad, as being charred, robbed of their gay adornment. On this head cf. Ezekiel 31:12. The setting of fire to the olive tree Israel came about through its enemies, who broke up one part of the kingdom after the other, who had already destroyed the kingdom of the ten tribes, and were now about to destroy Judah next. That the words apply not to Judah only, but to Israel as well, appears from Jeremiah 11:17, where the Lord, who has planted Israel, is said to have spoken, i.e., decreed evil for the sin of the two houses, Israel and Judah. דּבּר is not directly equals decree, but intimates also the utterance of the decree by the prophet. להם after עשׂוּ is dat. incomm.: the evil which they have done to their hurt; cf. Jeremiah 44:3, where the dative is wanting. Hitz. finds in להם an intimation of voluntary action, as throwing back the deed upon the subject as an act of free choice; cf. Ew. 315, a.
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