Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, said the LORD of hosts.
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EXPOSITORY (ENGLISH BIBLE)2 Kings 5:12, to those of recent travelers. surely, as a note of assertion. God threateneth the Syrians with a certain ruin and desolation.
and all the men of war shall be cut off in that day, saith the Lord of hosts; soldiers and officers, men of strength and valour in whom the inhabitants of Damascus trusted for their defence; these should be cut oil by the sword of the enemy at the time of the siege, and taking of it.Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.
EXEGETICAL (ORIGINAL LANGUAGES)26, 27. See introd. note. “Therefore” (Jeremiah 49:26) is quite unsuitable here, while fitting the connexion in Jeremiah 50:30.Jeremiah 49:7), and in their pride over this wisdom, held the counsels of God in very small esteem. The counsel of God, the thoughts which He has conceived regarding Edom, follow in the clauses which are introduced with solemn assurance. יסחבוּם is rendered by the Vulgate, si non dejecerint eos parvuli gregis, which Luther follows in his translation, "if the shepherd-boys will not drag them away." And C. B. Michaelis and Hהvernick (on Ezekiel, p. 415) still view the words as meaning that "the least of the flock" will drag away Edom; i.e., the covenant people, weak and miserable though they are, will be victorious over Edom: in support of this rendering they point to Ezekiel 25:14. But though Ezekiel clearly declares that the Lord will satisfy His revenge on Edom by means of His people Israel, yet it does not follow from this that Ezekiel had this passage of Jeremiah in his mind, and sought so to apply it. In spite of the clearness with which the thought is expressed by Obadiah and Ezekiel, that Edom will at last become the prey of the people of God, we would expect to find it in Jeremiah only as a simple inference from his words; for Jeremiah does not, like Obadiah and Ezekiel, mention the enmity of Edom to Israel as the cause of his guilt, but only the pride of his heart. Against taking "the little ones of the flock" as the subject of the clause, we find these considerations: (1) סחב, "to pull, drag away," does not well apply to sheep, but rather points to dogs (Jeremiah 15:3) or lions, which drag away their prey. (2) The context is far from leading us to understand, by the little ones of the sheep, Israel or the people of God, either here or where the words are repeated, 50:45; while Zechariah 2:7 and Zechariah 13:7 are passages which cannot be held as regulating this verse. In Jeremiah 49:19 the rulers of Edom are viewed as shepherds: in accordance with this figure, the Edomites are in Jeremiah 49:20 called sheep, and weak, helpless ones too. The subject of יסחבוּם is indefinite: "the enemy will advance like a lion out of the jungle of the Jordan;" the suffix precedes the noun, as in Jeremiah 48:44, etc. The fate of Edom will be so terrible, that their pasture-ground, their habitation will be astonished at it. The Hiphil ישּׁים is formed, like נשּׁים in Numbers 21:20, from שׁמם; not, however, with the sense of "laying waste," which the construction with על of a person does not suit, but with the meaning of "making astonished," as in Ezekiel 32:10, and only here with the directly causative sense of manifesting, showing astonishment or amazement.
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