Exegetical and Hermeneutical Commentary of Jeremiah 22:27
But to the land whereunto they desire to return, thither shall they not return.
27. their soul longeth ] For mg. they lift up their soul cp. Jer 44:14; Deu 24:15; Hos 4:8. The soul was considered the seat of desire.
Fuente: The Cambridge Bible for Schools and Colleges
That is, they shall never come again to Jerusalem; though they be fond of it as their native country, and may promise themselves such favours from the king of Babylon, yet there shall no such thing be their portion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. theyConiah and hismother. He passes from the second person (Jer22:26) to the third person here, to express alienation. The kingis as it were put out of sight, as if unworthy of being spoken withdirectly.
desireliterally, “liftup their soul” (Jer 44:14;Psa 24:4; Psa 25:1).Judea was the land which they in Babylon should pine after in vain.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But to the land whereunto they desire to return,…. Or, “lift up their soul to return” c: either by making supplication to God, for it, Ps 25:1; or buoying up themselves with vain hopes, founded upon the declarations of the false prophets, that they should return; and to which no doubt they had a natural desire, and comforted themselves with the hopes of it; but all in vain:
thither shall they not return; for they were to die, as before predicted, in another country, as they did, and never saw their own any more.
c “elevant animam suam”, Vatablus, Pagninus; “tollunt animam suam ut revertantlur eo”, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet again changes the person, and yet not inelegantly, for he speaks here as one indignant, and after having addressed a few words to King Jeconiah, he turns aside from him and declares what God would do. Thus, when we think one hardly worthy to be addressed, we change our discourse; and after having spoken a few words to him, we take another mode of speaking. In the same manner, the Prophet spoke very indignantly when he addressed Jehoiakim, and then he declared how God would deal with him: he passed by him as though he was deaf or unworthy of being noticed. We thus see the design of the Prophet in the change he makes in this passage.
Into the land, he says, to which they raise up their mind that they may return, there they shall not return He had said before that both the king and his mother would die in a foreign land, and he now confirms the same thing; for the foolish notion, that the king of Babylon would be at length propitious to them, could not but with great difficulty be eradicated from their minds: nor is there a doubt but that such thoughts as these were entertained, — “When Nebuchadnezzar shall see us coming suppliantly to him, he will be turned to mercy, for what more does he require? He does not mean to fix here his royal palace; it; will satisfy him to have the people tributary to him; and when he shall find that I am a man of no courage, he will prefer having me a king, rather than to appoint a new one.” Such, then, was the reasoning which the king had with his courtiers. Hence this vain persuasion is what the Prophet now demolishes: They raise up their mind to the land, that is, they think of a free return at length into their own country; for to raise up the mind is to apply the mind or thought to any thing. They raise up, then, their mind to the land, that is, the land of Judah; but they shall never return thither, whatever they may promise to themselves. (68)
(68) The phrase, “to raise or lift up the mind,” or the soul, is to set the heart on a thing. The Vulg. has adopted the Hebrew idiom, “to which they lift up their soul.” The Sept. leaves out “return,” and have only, “which they wish in their souls.” Our version retains the true idea, though it be not literal, “whereunto they desire to return;” literally, “where they are lifting up their soul to return there:” the two adverbs of place are given, the relative adverb and the pronoun adverb, if we may so call them. It is the same sort of idiom as when a relative and a pronoun are used, one before and the other after the verb, as in Jer 22:25, “whom thou fearest (or dreadest) their face,” rightly rendered in our version, “whose face thou fearest:” but the Welsh is literally the Hebrew; the idiom is exactly the same. — Ed.
Fuente: Calvin’s Complete Commentary
(27) Whereunto they desire to return.The English expresses the sense, but lacks the poetic force, of the Hebrew, to which they lift up their souls to return, yearning thitherward with the longing of unsatisfied desire.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 22:27. Whereunto they desire To which they have set their hearts, or souls, to return.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 22:27 But to the land whereunto they desire to return, thither shall they not return.
Ver. 27. But to the land that they desire to return. ] Heb., Which they lift up their soul to quam avent totaque anima expetunt, et ad quam summe anhelant; they shall die in banishment. So they that are once shut out of heaven must for ever abide in hell, would they never so fain get out, with dragons and devils.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
desire to return = are lifting up their soul. Hebrew. nephesh.
Fuente: Companion Bible Notes, Appendices and Graphics
to the: Jer 22:11, Jer 44:14, Jer 52:31-34, 2Ki 25:27-30
desire: Heb. lift up their mind, Psa 86:4
Reciprocal: Jer 42:18 – and ye shall see
Fuente: The Treasury of Scripture Knowledge
Jer 22:27. Exile in a foreign land is sad enough, but Coniah and hia family were notified that they never would be permitted to return to their native land.