Exegetical and Hermeneutical Commentary of Jeremiah 24:9
And I will deliver them to be removed into all the kingdoms of the earth for [their] hurt, [to be] a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
9. tossed to and fro ] See on Jer 15:4. The v. is the substance of Deu 28:25; Deu 28:37.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord by his prophet expresseth those tremendous judgments which he had designed to bring upon this wicked prince and people in the words of Moses the man of God; as well because the Jews had a great reverence (pretendedly at least) for Moses, how little soever they had for Jeremiah; as to let them see that what the Lord here threatened, and suddenly would bring to pass, was but in a just accomplishment of what he before had threatened in his law, by which they ought to have taken warning. The sum is, he would make them a common scoff and by-word, that their misery should be a common proverb, and when men would curse one another, they should wish them like Zedekiah and the Jews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. removed, c. (Jer15:4). CALVINtranslates, “I will give them up to agitation, in all,”&c. This verse quotes the curse (Deu 28:25;Deu 28:37). Compare Jer 29:18;Jer 29:22; Psa 44:13;Psa 44:14.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will deliver them to be removed into all the kingdoms of the earth for [their] hurt,…. Jeconiah and the captives with him were only carried into Babylon; but these should be scattered one from another into the several parts of the world. The former were carried captive for their good, and it issued in that; but these were carried away for their hurt, to the injury of their persons and properties, and without having any effect upon them to the good of their souls: though this might begin to be fulfilled by the seventy years’ captivity in Babylon, yet it had a more complete fulfilment in the destruction of this people by the Romans; to which these and the following words seem more particularly to refer:
[to be] a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them; their names to be used as a proverb for their riches ill gotten, their falsehood and tricking; and under the curse of God, and the reproach of man, as they are this day; see
De 28:37.
Fuente: John Gill’s Exposition of the Entire Bible
Here the Prophet borrows his words from Moses, in order to secure authority to his prophecy; for the Jews were ashamed to reject Moses, as they believed that the Law came from God: it would at least have been deemed by them an abominable thing to deny credit to the Law. And yet they boldly rejected all the prophets, though they were but faithful interpreters of the Law, as the case is with the Papists of the present day, who, though they dare not deny but that the Scripture contains celestial truth, yet furiously reject what is alleged from it. Similar was the perverseness of the Jews. Hence the prophets, in order to gain more credit to their words, often borrowed their very words from Moses, as though they had recited from a written document what had been dictated to them. For in Deuteronomy and in other places Moses spoke a language of this kind, — that God would give up the people to a concussion or a commotion, for a reproach, for a proverb, for a taunt, to all the nations of the earth. (Deu 28:37; 1Kg 9:7.)
It is then the same as though Jeremiah had said, that the time would at length come when the Jews would find that so many maledictions had not been pronounced in vain by Moses. They no doubt read Moses; but as they were so stupid, no fear, no reverence for God was felt by them, even when he terrified them with such words as these. The Prophet then says, that the time was now near when they should know by experience that God had not in vain threatened them.
I will set them for a commotion The verb זוע, zuo, means to move and to be noisy. Many render the noun here “noise,” others “perturbation,” and others, “the shaking of the head;” for we are wont to shake the head in scorn. (126)
However this may be, we are to read in connection with this the following words, — that they would be for a reproach, and a terror, and a taunt, and an execration, to all nations It is then said, on account of evil: for the preposition ל , lamed, is to be taken here in different senses: before “commotion,” it means “for;” but here it is causal, “on account of.” The severe and dreadful vengeance of God would be such, that it would move and disturb all nations. He indeed mentions all kingdoms, but the meaning is the same. He then adds reproach, that is, that they would be subjected to the condemnation of all nations. They had refused to submit to God’s judgment, and when he would have made them ashamed for their good, they had wickedly resisted. It was therefore necessary to subject them to the reproach of all people.
It is added, for a proverb and for a tale, or as some read, “for a parable and for a proverb.” The word משל, meshel, means a common saying; but here it signifies a scoff, and a similar meaning must be given to, שנינה, shenine, a tale or a fable. By both words he means, that when the heathens wished to describe a most grievous calamity, they would take this example, “Yes, it is all over with the Jews, no nation has become so wretched.” The same view is to be taken of execration; for he intimates that they would become a type and a pattern of a curse, “Yes, may you perish like the Jews; may God execute vengeance on you, as he has done on the Jews.” He then adds, that this would happen to them in all places wherever God would drive them; as though the Prophet had said, that God would not be satisfied with their exile, though that was to be grievous and bitter; but that when driven to distant lands they would become objects of reproach, so that all would point at them with the finger of scorn, accompanied with every mark of reproach, and would be also taking them as an example of execration. He afterwards adds —
(126) “Vexation,” as rendered by the Vulg., and in several places in our version, is the best word. The word which follows is of a similar import, “for evil,” that is, annoyance. The verse is as follows, —
9. And I will make them a vexation, an evil, To all the kingdoms of the earth, — A reproach and a proverb, A taunt and an execration, In all the places where I shall drive them.
The word for “taunt” is rendered in other places “a byword:” it denotes what is sharp and cutting. They were to be objects and subjects of these things. Being a vexation and an evil, or an annoyance to others, they would become objects of reproach and execration, and subjects of proverbs and of taunts. See a note on Jer 15:4; vol. 2 — Ed.
Fuente: Calvin’s Complete Commentary
(9) To be a reproach and a proverb.The language of the verse is coloured by that of Deu. 28:25; Deu. 28:37, from which most of the words are chosen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 24:9 And I will deliver them to be removed into all the kingdoms of the earth for [their] hurt, [to be] a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
Ver. 9. And I will deliver them. ] As men throw out naughty figs, rotten apples, or the like. All the figs were carried out, but in diverse baskets, and for diverse purposes.
To be a taunt and a curse.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to be removed into = to be tossed to and fro among.
be removed. Reference to Pentateuch (Deu 28:25). App-92.
for their hurt. Hebrew. raa’. App-44. Compare Jer 25:6; Jer 38:4.
to be a reproach = [I will deliver them to be] a reproach.
a taunt. Reference to Pentateuch. Some codices, with two early printed editions, Aramaean, Septuagint, Syriac, and Vulg, read “and a”, thus completing the Figure of speech Polysyndeton (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
to be removed: Heb. for removing, or vexation, Jer 15:4, Jer 34:17, Deu 28:25, Deu 28:37, Deu 28:65-67, Eze 5:1, Eze 5:2, Eze 5:12, Eze 5:13
to be a: Jer 19:8, Jer 25:18, Jer 26:6, Jer 42:18, Jer 44:12, Jer 44:22, 1Ki 9:7, 2Ch 7:20, Psa 44:13, Psa 44:14, Lam 2:15-17, Eze 25:3, Eze 26:2, Eze 36:2, Eze 36:3
a curse: Jer 29:18, Jer 29:22, Psa 109:18, Psa 109:19, Isa 65:15
Reciprocal: Num 5:27 – the woman Deu 28:45 – Moreover 2Ki 25:21 – So Judah Neh 1:3 – reproach Neh 2:17 – a reproach Psa 69:11 – I became Psa 79:4 – become Psa 89:41 – he is Isa 14:4 – proverb Isa 43:28 – and have Jer 4:1 – then shalt Jer 15:2 – for death Jer 23:40 – General Jer 25:9 – an astonishment Jer 27:13 – by the sword Jer 40:11 – all the Jews Jer 44:8 – a curse Jer 52:27 – Thus Lam 1:3 – she Lam 1:8 – removed Lam 4:16 – hath Eze 5:8 – in the Eze 5:14 – I will Eze 14:8 – a sign Eze 22:4 – have I Eze 23:46 – to be removed and spoiled Dan 9:7 – near Dan 9:16 – Jerusalem Zec 8:13 – a curse
Fuente: The Treasury of Scripture Knowledge
Jer 24:9. Some of the scattered people of Zedektah’s kingdom were taken off t.o Egypt or other places in the earth many of whom were never accounted for afterward. A glimpse of this misfortune can be seen in Jeremiah 43.
Fuente: Combined Bible Commentary
They would become an object of terror and a source of evil for the other kingdoms of the earth. They would become objects of criticism, ridicule, cursing, and a proverb-about what unfaithfulness to the covenant can result in-wherever they would go (cf. Jer 19:8).