3<\/strong>. The thoughts correspond closely with Lev 26:36<\/span> ff.; Deu 28:65<\/span> ff.<\/p>\n family<\/em> ] See on Jer 3:14<\/span>.<\/p>\n which remain<\/em> ] repeated in MT. by the error of a copyist.<\/p>\n This evil family – <\/B>The whole Jewish race.<\/P> Which remain – <\/B>The words are omitted by the Septuagint and Syriac versions.<\/P><\/p>\n And death shall be chosen rather than life; a description of the unexpressibleness of their misery, that notwithstanding all the barbarism of the Babylonians exercised both upon the bring and the dead, yet a small matter in comparison of what the living would feel, of the greatness of which misery there was a double cause; not only their being led into captivity, but Gods displeasure following them, even in their banishment, being sorely oppressed; one of those threatenings Lev 26:36<\/span>,39<\/span>; see Job 3:20<\/span>,21<\/span>; Rev 9:6<\/span>. Which remain in all the places whither I have driven them; some dispersed among the mountains and hiding-places of Judea, others in the desert of Moab and Idumea, whither they fled for fear of the Chaldeans, and all other places where God would scatter them; an hypallage. <\/P> The Lord of hosts, he that hath all the creatures as an army at his command, can do this against those with whom he is displeased. <\/P> <\/p>\n 3.<\/B> The survivors shall be stillworse off than the dead (Job 3:21<\/span>;Job 3:22<\/span>; Rev 9:6<\/span>).<\/P> which remain in all theplaces<\/B>“in all places of them that remain, whither I . . .that is, in all places whither I have driven them that remain[MAURER].<\/P><\/p>\n And death shall be chosen rather than life<\/strong>,…. By them that should be alive in those times, who would be carried captive into other lands, and be used very hardly, and suffer greatly, by the nations among whom they should dwell; see Re 9:6<\/span>. The Septuagint version, and those that follow it, make this to be a reason of the former, reading the words thus, “because they have chosen death rather than life”; see<\/p>\n De 30:19<\/span>, but the other sense is best, which is confirmed by what follows:<\/p>\n by all the residue of them that remain of this evil family<\/strong>; the nation of the Jews, become very corrupt and degenerate; so the people of Israel are called the whole family of Israel, Am 3:1<\/span>, now it is foretold, that those which remained of that people, who died not by famine, or were not slain by the sword, yet should be in such a miserable condition, as that death would be more eligible to them than life:<\/p>\n even which remain in all the places whither I have driven them, saith the Lord of hosts<\/strong>: for, though they were carried captive by men, yet the thing was of the Lord, and a just punishment upon them for their sins.<\/p>\n Not less dreadful will be the fate of those who remain in life; so appalling that they will prefer death to life, since every kind of hardship in exile and imprisonment amongst the heathen is awaiting them: cf. Lev 26:36-39<\/span>; Deu 28:65-67<\/span>. strikes us as peculiar, seeing that the latter word cannot be adjective to the former; for “in all the remaining places of Judah” (Umbr.) gives no suitable sense, and “in all remaining places outside of Judah” is contrary to usage. But may be taken as genitive, in spite of the article prefixed to the stat. constr<\/em>. ; and we may then translate, with Maur.: in all the places of those who remain whither I have driven them. The lxx have omitted the second word; and it is possible it may have found its way hither from the preceding line by an error of transcription. And so Hitz., Ew., and Graf have deleted it as a gloss; but the arguments adduced have little weight. The lxx have also omitted “and say to them,” Jer 8:4<\/span>, have changed into , and generally have treated Jeremiah in a quite uncritical fashion: so that they may have omitted the word from the present verse because it seemed awkward to them, and was not found in the parallel passages, Jer 29:14<\/span>; Jer 23:3<\/span>, which are not, however, precisely similar to the present verse.<\/p>\n He intimates in this verse, that all survivors would be doubly miserable, as it would be better for them to die at once than to pine away in unceasing evils: for they who give another meaning to the words, seem not to understand the design of the Prophet. The import then of the passage is, — that however dreadful God’s judgment would be, when slaughters everywhere prevailed, and dead bodies were drawn out which had been previously buried, yet all this would be a slight punishment in comparison with what God would inflict on the rest, such as remained alive: and he also intimates that their life would be more miserable than death itself, yea, than ten deaths. <\/p>\n That those then who would escape death might not think that they gained any advantage, the Prophet says, Chosen shall be death before life by all the residue We hence learn how grievous was to be God’s vengeance; for nothing would be better or more desirable than to undergo death at once, as life would be nothing else but a continued languor and torment. Expected then will be death in all places in which there shall be survivors, where I shall drive them He mentions a reason for this twofold misery, — they would not be allowed to live in their own country, but would become aliens, — and they would find in their exile God’s hand against them, and as it were following them everywhere. (217) <\/p>\n (217) The literal rendering of this verse is as follows, — <\/p>\n And chosen shall be death rather than life by all the remnant, — Who shall remain of this wicked family, In all the places of such as shall remain, Whither I shall have driven them, Saith Jehovah of hosts. <\/p>\n Blayney justly observes, that the participle in the second line is in apposition with “remnant,“ as explanatory of it, and is not to be put in the genitive case, as in our version. A similar construction is found in Jer 24:8<\/span>. But there is no sufficient authority or reason for omitting the same participle after “places,“ as is done by Blayney. Such repetitions are common in the prophets. — Ed. <\/p>\n (3) The residue of them that remain.<\/strong>Once more the emphasis of re-iteration, the remnant of a remnant. The evil family is the whole house of Israel, but the words contemplate specially the exile of Judah and Benjamin, rather than that of the ten tribes.<\/p>\n 3<\/strong>. <\/strong> Death shall be chosen <\/strong> The fate of the survivors is most pitiable of all, for they prefer death but do not find it.<\/p>\n Jer 8:3<\/span><\/strong>. <\/strong>Family<\/em><\/strong><\/strong> Generation.<\/em> <\/p>\n Jer 8:3 And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.<\/p>\n Ver. 3. And death shall be chosen rather than life.<\/strong> ] Vae victis.<\/em> Alas O survivers, they being captives, and sorely oppressed, shall sing that doleful ditty, <\/p>\n “ O terque quaterque beati<\/p>\n Queis ante ora patrum, Solymae sub moenibus altis<\/p>\n Contigit oppetere. ”<\/p>\n<\/p>\n Oh how happy were they that perished during the siege, or in the surprisal of the city! Life indeed is sweet, as we say; and man is a life loving creature, said that heathen; but it may happen that life shall be a burden and a bitterness. How oft doth Job unwish it, and how fain would Elijah have been rid of it! So little cause is there that any good man should be either fond of life, or afraid of death.<\/p>\n evil. Hebrew. ra’a’. App-44. <\/p>\n saith the LORD of hosts. See note on Jer 6:6. Compare 1Sa 1:3. <\/p>\n death: Jer 20:14-18, 1Ki 19:4, Job 3:20-22, Job 7:15, Job 7:16, Jon 4:3, Rev 6:16, Rev 9:6 <\/p>\n in all: Jer 23:3, Jer 23:8, Jer 29:14, Jer 29:28, Jer 32:36, Jer 32:37, Jer 40:12, Deu 30:1, Deu 30:4, Dan 9:7 <\/p>\n Reciprocal: Isa 15:4 – his Isa 24:17 – and the pit Amo 3:1 – against Mic 2:3 – this family<\/p>\n Jer 8:3. There are some things worse than death such as physical or mental torture. The Babylonians were a harsh people (Jer 6:23) and their cruel treatment of the people of Judah would cause them to wish for death.<\/p>\n Jer 8:3. And death shall be chosen rather than life Not through a lively and well-grounded hope of happiness in another life, but through an utter despair of any ease in this life. It denotes the extremity of misery, when men have no comfort left wherewith to alleviate their calamities, or render their lives tolerable. This appears by the next words to be spoken chiefly of the miseries which those should suffer who should survive the siege, and either flee or be carried captive into divers countries.<\/p>\n 8:3 And death shall be chosen {b} rather than life by all the remnant of them that remain of this evil family, who remain in all the places where I have driven them, saith the LORD of hosts.<\/p>\n (b) Because of the afflictions that they will feel through God’s judgments.<\/p>\n The scattered remnant who survived the invasion would consider death a more desirable alternative than life as displaced persons. They would feel this way because the portion of the living would be more miserable than that of the dead (cf. Lev 26:36-39; Deu 28:65-67; 2Ki 25:5-7; Psalms 137; Rev 9:6).<\/p>\n Some scholars believe that Jeremiah delivered this entire collection of speeches (Jer 7:1 to Jer 8:3) at the temple (cf. Jer 7:1-2). That may or may not be true. It is very difficult, if not impossible, to trace the origin of many of Jeremiah’s undated prophecies, when and where he gave them originally. [Note: For a chart of his dated material, see Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament, p. 302] <\/span><\/p>\n And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts. 3. The thoughts correspond closely with Lev 26:36 ff.; Deu 28:65 ff. family ] See on Jer 3:14. which … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 8:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19167","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19167","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19167"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19167\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19167"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19167"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19167"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"