Jeremiah 49:32
And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, said the LORD.
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49:28-33 Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.Them ... corners - Or, those who clip the corners of their beards (compare Jeremiah 9:26). 32. camels—their chief possessions; not fields or vineyards.

in utmost … corners—who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jer 9:26; 25:23) [Grotius].

calamity from all sides—which will force even those in "corners" to "scatter" themselves.

And their camels shall be a booty, and the multitude of their cattle a spoil: these words sound like a part of the king of Babylon’s supposed speech encouraging his soldiers from the booty they should get, which should be a great multitude of camels and other cattle; the latter words are the words of the prophet, in the name of the Lord, threatening ruin to these Kedarens and Hazorites, though they lived in corners, and might upon that account think themselves secure; God saith he would fetch them out of their utmost corners, and bring calamity from all parts upon them. And their camels shall be a booty,.... To the Chaldean army, as before, Jeremiah 49:29;

and the multitude of their cattle a spoil; to the same; the Kedarenes had large flocks of sheep, as well as a multitude of camels, on which they lived, and in which their substance lay; see Isaiah 60:6;

and I will scatter into all winds them that are in the utmost corners; them that were gone with their flocks to feed them in the uttermost parts of their land; who, on hearing of the Chaldean army being entered and ravaging their country, would leave their flocks, and flee and be dispersed in the several parts of the world: or, "them that are cut in the corner" (u); in the corners of their beard; that have their hair cut all around, as the Arabians had; See Gill on Jeremiah 9:26;

and I will bring their calamity from all sides thereof, saith the Lord; suggesting that Nebuchadnezzar should surround them with his army, and so dispose of his troops, by placing them some in one part, and some in another, that they should not be able to escape on any side. It denotes their utter destruction and desolation.

(u) "attonsi comam", V. L. "praecisi lateribus", Piscator.

And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.
32. that have the corners of their hair polled] See on ch. Jeremiah 9:26.Verse 32. - Them that are in the utmost corners. Another of Jeremiah's characteristic phrases, which should rather be tendered, the corner clipped (i.e. having the hair cut off about the ears and temples; see on Jeremiah 9:26). From all sides. "Nebuchadnezzar will so arrange his troops that the Bedaween [but the people of Hazer were not Bedaween, i.e. desert Arabs] will be surrounded on all sides, and, being thus unable to escape in a body, will be scattered to 'all the winds,' to the four quarters of the earth" (Dr. Payne Smith). רפתה דמּשׁק, "Damascus has become slack," i.e., discouraged; she turns to flee, and cannot escape, being seized with trembling and anxiety. החזיקה is not the third pers. fem., prehendit terrorem, but stands for החזיקהּ, with Mappik omitted, because the tone is retracted in consequence of the Athnach; cf. Jeremiah 6:24; Jeremiah 8:21, etc. "Terror has seized Damascus." In the last clause וחבלים is subsumed along with צרה; hence the verb is put in the singular. - Jeremiah 49:25. The question, "How is not," etc., has been differently explained. Eichhorn, Gesenius, Ewald, and Umbreit take the words according to the German usage, in the sense, "How is the city forsaken?" or laid waste. But this Germanism is foreign to the Hebrew; and it is not obviated by C. B. Michaelis taking "how" in the sense of quam inopinato et quam horribiliter non deserta est, so that the words would mean nullus est modus desertionis aut gradus quem Damascus non sit experta, because איך לא does not express the kind and manner, or the degree of an action. In the only other passage where איך לא occurs (2 Samuel 1:14) the negative has its full meaning. Others (Calvin, Schnurrer, J. D. Michaelis, Rosenmller, Maurer) take עזב in the sense of leaving free, untouched: "How has she not been left untouched?" i.e., been spared. But this meaning of the verb is nowhere found. There is no other course left than, with Ngelsbach, to take the verb as referring to the desertion of the city through the flight of the inhabitants, as in Jeremiah 4:29, etc., and to take the words thus: "How is (i.e., how has it happened that) the famous city (is) not forsaken?" According to this view, it is not the desolation of the city that is bewailed, but the fact that the inhabitants have not saved their lives by flight. The way is prepared for this thought by Jeremiah 49:24, where it is said that the inhabitants of Damascus wish to flee, but are seized with convulsive terror; in Jeremiah 49:25 also there is a more specific reason given for it, where it is stated that the youths (the young warriors) and all the men of war shall fall in the streets of the city, and be slain by foes. The suffix in "my delight" refers to the prophet, and expresses his sympathy for the fall of the glorious city (see on Jeremiah 48:31); because not only does its population perish, but the city itself also (Jeremiah 49:27) is to be burned to ashes.
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