Exegetical and Hermeneutical Commentary of Jeremiah 49:25
How is the city of praise not left, the city of my joy!
25. not forsaken ] The negative quite reverses the sense we should expect. Accordingly Du. and Co., emending the MT., render respectively, “Woe to her!” and “Woe to me!” continuing, “For the city of praise is forsaken.”
the city of my joy ] We should probably, with several Versions, omit the pronoun, and so put the words in the mouth of the prophet, and not of an inhabitant of the doomed city.
Fuente: The Cambridge Bible for Schools and Colleges
An exclamation of sorrow wrung from the prophet at the thought of the people of Damascus remaining to be slaughtered. The words my joy express the prophets own sympathy. The praise of Damascus for beauty has been universal from the days of Naaman 2Ki 5:12, to those of recent travelers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. How is the city of praise not left] Damascus is so ruined that she can no more be called a praiseworthy or happy city.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is called
the city of praise, because it was a city so much praised, a city of great renown, which the prophet seeing like to be destroyed, lamenteth either in the person of the king of Syria, or of the Syrian inhabitants, wondering that the conquerors should not spare so famous and renowned a city, in which so many did rejoice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. city of praiseTheprophet, in the person of a citizen of Damascus deploring itscalamity, calls it “the city of praise,” that is,celebrated with praises everywhere for its beauty (Jer 33:9;Jer 51:41). “How is itpossible that such a city has not been left wholehas notbeen spared by the foe?” Compare left, Luk 17:35;Luk 17:36. So Israel “left”standing some of the Canaanite cities (Jos11:13).
of my joythat is, inwhich I delighted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
How is the city of praise not left,…. The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition. So Julian i the emperor calls it,
“the truly city of Jupiter; the eye of the whole east; Damascus the holy and the greatest;”
but more especially for its delightful and pleasant situation. Benjamin Tudelensis k says it was, in his time,
“a very great and beautiful city, surrounded with a wall; and the country about it was full of gardens and orchards, fifteen miles’ walk on every side of it; and no city in the whole world appeared with such plenty of fruit as that did.”
Monsieur Thevenot l relates, that
“the city of Damascus is in the middle of a spacious plain, surrounded with hills, but all distant from the town, almost out of sight; those on the north side are the nearest, on which side it hath a great many gardens, full of trees, and most fruit trees; these gardens take up the ground from the hill of the forty martyrs, even to the town; so that at a distance it seems to be a forest.”
Mr. Maundrell m tells us, that the Turks relate this story of their prophet Mahomet, that,
“coming near Damascus, he took his station at a high precipice, in order to view it; and considering the ravishing beauty and delightfulness of it, he would not tempt his frailty by entering into it; but instantly departed with this reflection on it, that there was but one paradise designed for men, and for his part he was resolved not take his in this world;”
and, adds the same traveller,
“you have indeed from the precipice the most perfect prospect of Damascus; and certainly no place in the world can promise the beholder at a distance greater voluptuousness. It is situate in an even plain of so great extent, that you can but just discern the mountains that compass it on the farther side. In its length it extends near two miles, and is encompassed with gardens, extending no less, according to common estimation, than thirty miles round; which makes it look like a noble city in a vast wood.”
Strabo n says of this city, that it is worthy of praise, and almost the most famous city of all near Persia. The sense of it either is, how is it that so famous a city was not spared by the enemy, that they did not leave it untouched, but destroyed and demolished it? or how is it that it was not fortified by the inhabitants of it; that a parapet was not built about the wall all around, to strengthen it, and keep out the enemy? This sense, as well as the former, is mentioned both by Jarchi and Kimchi, who direct to Na 3:8, for the confirmation of this sense of the word:
the city of my joy! these are either the words of the prophet, who had a great regard to the city of Damascus as ancient, well built, and opulent city, and lamented its destruction; or rather of the king of it, as Jarchi; or of the inhabitants of it, who said this to one another as they fled; so Kimchi: but there is no necessity of rendering it “my joy”, only “joy”; for the “jod” affixed may not be considered as a pronoun, but as a paragogic, or a Syriac termination, which is common; though some interpret this of the city of Jerusalem, and as spoken by the Lord, or by the prophet in his name, upbraiding the Syrians for their hatred to it, and disturbance they gave it; and which is now mentioned as one cause and reason of their ruin; see Am 1:3.
i Opera, par. 2. Ep. 24. p. 145. k Itinerarium, p. 54, 55. l Travels, par. 2. B. 1. p. I9. m Journey from Aleppo to Jerusalem, p. 121, 122. Ed. 7. n Geograph. l. 16. p. 520.
Fuente: John Gill’s Exposition of the Entire Bible
Some think “my” to be redundant, and therefore render it “the city of joy;” (43) but they seem to be induced by no good reason; for they think it absurd that it should be called a city of joy to the Prophet, since he ought not to have regarded Damascus with any love or kindness. But the prophets, we know, do not always speak according to their own feelings, but assume the persons of others. We might then fitly read the words as they are, the city of my joy! Besides, Jeremiah very cuttingly exults over Damascus, when he thus expresses his wonder at its destruction: “How can this be,” he says, “that the city of praise, that is, a celebrated city, and the city of my joy, that is, a spectacle so noble as to cause joy to all, — how can it be that this city should not be left, that is, should not be spared?” For by “left” he does not mean forsaken by its inhabitants, or reduced to solitude; for by “left” he means untouched or safe. (44)
But we must ever bear in mind what we have often stated, that the prophets, when they thus speak in astonishment, do not adopt an elevated style as rhetoricians do, to show their eloquence, but have always a regard to what is profitable. It was necessary powerfully to impress the minds of men, when the Prophet spoke of the ruin of so great a city. Then this astonishment includes what they call an anticipation; for it obviated a doubt which might have prevented credit from being given to this prophecy. This might have immediately occurred to every one, “How can it be that Damascus is to perish?” Then the Prophet anticipates this, and shews, that though this was contrary to the judgment commonly formed, yet, as the Lord had so decreed, the destruction of that city was certain. We now then perceive the design of the Prophet. It afterwards follows, —
(43) So the versions, (except the Sept.) and also the Targ., the י iod being regarded as paragogic. So Grotius. — Ed.
(44) The Syr. rendered it “spared;” the Vulg. has left out the negative not. There are two difficulties, the verb עזב is not used in the sense of sparing, though Gataker labours to shew this; then the connexion: the next verse begins with a “therefore.” Take the verb here in its usual sense, and then “therefore” will have its force. He asks, Why was not this city, under the circumstances previously mentioned, forsaken or abandoned, notwithstanding its being a celebrated and a joyous city? But as it was not forsaken, “therefore,” he says, “her young men shall fall in her streets,” etc.
Venema’s view is different; his version is, —
Why not? forsaken has been the city of praise, The city of my joy.
That is, Why should not Damascus be compelled to flee, since Jerusalem had been forsaken, the city of praise and of his joy. “Therefore,” in this sense, refers to the slaughter of those who would not flee. — Ed.
Fuente: Calvin’s Complete Commentary
(25) How is the city of praise not left . . . !The exclamation, half scornful, half ironical, points to the fact that the inhabitants of Damascus had tried in vain to flee (Jer. 49:24). The city so fair and glorious, with its rivers Abana and Pharphar (2Ki. 5:12), had not been left, would not be empty when it was taken. The people would perish with it. Her young warriors and her veterans should be cut off within the walls.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 49:25. How is the city of praise not left A city of praise, is a city of fame and renown: compare chap. Jer 33:9 Jer 51:41 and Isa 62:7. This is spoken in the person of the king, or some inhabitant of Damascus, bewailing the lot of so famous and pleasant a city. Houbigant renders the verse, How shall I leave a city which is my glory, a city which is so delighted to me?
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 49:25 How is the city of praise not left, the city of my joy!
Ver. 25. How is the city of praise not left? ] Why is so praiseworthy and renowned a city so demolished? See Jer 49:23 . Cause enough there was, because it was a valley of vanity, Amo 1:3-5 and Comus, Venus, and Bacchus there made their dividend, and shared their devotes.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
not left = not restored, strengthened, or fortified. A Homonym. Here the meaning is as in Neh 3:8. See notes on Exo 23:5. Deu 32:36. 1Ki 14:10. 2Ki 14:26. 2Ki 49:25. Not its other meaning, to leave or forsake, as in Gen 2:24; Gen 39:6. Neh 5:10. Psa 49:10. Mai. Jer 4:1 (Hebrew = Ch. Jer 3:19).
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 33:9, Jer 48:2, Jer 48:39, Jer 51:41, Psa 37:35, Psa 37:36, Isa 1:26, Isa 14:4-6, Dan 4:30, Rev 18:10, Rev 18:16-19
Fuente: The Treasury of Scripture Knowledge
Jer 49:25. City of praise refers to the admiration that the world would manifest about her. Not left indicates that when God brings his punishments upon the land of Syria He will not leave out Damascus.
Fuente: Combined Bible Commentary
49:25 How is the {a} city of praise not left, the city of my joy!
(a) He speaks this in the person of the king and of them of the country who will wonder to see Damascus the chief city destroyed.
Fuente: Geneva Bible Notes
Yahweh announced that the town that had brought joy to Him, and that others praised for its beauty and leadership, had become deserted. Damascus was considered to be one of the most beautiful cities of ancient times. [Note: Graybill, p. 690.] Even today, many visitors of Damascus comment on its unusual beauty.