21<\/strong>. is come up<\/em> ] Cp. Joe 2:9<\/span>.<\/p>\n palaces<\/em> ] See on Jer 6:5<\/span>.<\/p>\n from without<\/em> ] Cp. Zec 8:5<\/span>.<\/p>\n Jer 9:21<\/span><\/p>\n For death is come up into our windows.<\/em><\/p>\n<\/p>\n Death an invading enemy<\/strong><\/p>\n 1. <\/strong>Strikes at the dearest objects of our affection.<\/p>\n 2. <\/strong>Robs us of our most useful men.<\/p>\n 3. <\/strong>Drags us from the dearest things of the heart, occupation, social circles, cherished plans, etc.<\/p>\n 4. <\/strong>Reduces our bodies to dust.<\/p>\n 1. <\/strong>Man.<\/p>\n 2. <\/strong>Family.<\/p>\n 3. <\/strong>Community.<\/p>\n 4. <\/strong>Nation.<\/p>\n 1. <\/strong>In His own resurrection.<\/p>\n 2. <\/strong>In His power on minds of disciples. (Homilist.<\/em>)<\/p>\n Verse 21<\/span>. For death is come up into our windows<\/B><\/I>] Here DEATH is personified, and represented as scaling their wall; and after having slain the playful children<\/I> without, and the vigorous youth<\/I> employed in the labours of the field, he is now come into the private houses, to destroy the aged and infirm; and into the palaces, to destroy the king and the princes.<\/P> <\/p>\n Death is come up; <\/B>the unavoidableness of the ruin is expressed metaphorically, Eze 21:14<\/span>; Jer 6:5<\/span>, most likely alluding to the violent and universal storming of a city, Jer 5:10<\/span>, wherein there is no respect had to sex, youth, or age. Several other allusions. See English Annotations. The Chaldeans are here understood by death, as bringing death wherever they come; a metonymy of the effect. <\/P> To cut off the children from without; <\/B>no safety within or without; the enemy shall cut off all, not only those at home, but even those that are conversing or playing in the streets, which most commonly young men and children are, Jer 6:11<\/span>. <\/P> <\/p>\n 21. death . . . windows<\/B>Thedeath-inflicting soldiery, finding the doors closed, burst in by thewindows. <\/P> to cut off . . . childrenfrom . . . streets<\/B>Death cannot be said to enter the windows<\/I>to cut off the children in<\/I> the streets, but to cut them off,so as no more to play in the streets without (Zec8:5<\/span>).<\/P><\/p>\n For death is come up into our windows<\/strong>,…. Their doors being shut, bolted, and barred, they thought themselves safe, but were not; the Chaldeans scaled their walls, broke in at the tops of their houses, or at their windows, and destroyed them: for the invasion of the enemy, and the manner of their entrance into them, seem to be described. Death is here represented as a person, as it sometimes is in Scripture; see Re 6:8<\/span> and as coming suddenly and unawares upon men, and from whom there is no escape, or any way and method of keeping him out; bolts and bars will not do; he can climb up, and go in at the window:<\/p>\n and is entered into our palaces<\/strong>; the houses of their principal men, which were well built, and most strongly fortified, these could not keep out the enemy: and death spares none, high nor low, rich nor poor; it enters the palaces of great men, as well as the cottages of the poor. The Septuagint version is, “it is entered into our land”; and so the Arabic version; only it places the phrase, “into our land”, in the preceding clause; and that of “into”, or “through our windows”, in this:<\/p>\n to cut off the children from without, and the young men from the streets<\/strong>; these words are not strictly to be connected with the preceding, as though they pressed the end of death, ascending up to the windows, and entering palaces, to cut off such as were in the streets; but the words are a proposition of themselves, as the distinctive accent “athnach” shows; and must be supplied after this manner, and passing through them it goes on, “to cut off”, c. and so aptly describes the invading enemy climbing the walls of the city, entering at windows, or tops of houses, upon or near the walls and, having destroyed all within, goes forth into the streets, where children were at play, and slays them and into courts or markets, where young men were employed in business, and destroys them. The Jews e interpret it of famine.<\/p>\n e T. Bab. Bava Kama, fol. 60. 2.<\/p>\n The numbers of the dead will be so great, that the bodies will be left lying unburied. The concluding touch to this awful picture is introduced by the formula, “Speak: Thus saith the Lord,” as a distinct word from God to banish all doubt of the truth of the statement. This formula is interposed parenthetically, so that the main idea of the clause is joined by cop<\/em>. to Jer 9:20<\/span>. This is not to be deleted as a gloss, as it is by Ew. and others, because it is not found in the lxx. With “as dung,” cf. Jer 8:2<\/span>; Jer 16:4<\/span>. , prop. a bundle of stalks, grasped by the hand and cut, then = , sheaf. As a sheaf behind the reaper, which nobody gathers, i.e., which is left to lie unheeded, is not brought by the reaper into the barn. The point of the simile is in the lying unheeded. Strange to say, Graf and Ng. propose to refer the “none gathereth” not to the sheaf of the shearer, but to the dead bodies: whereas the reaper piles the sheaves upon the waggon ad brings them to the threshing-floor, the corpses are left ungathered.<\/p>\n And by way of explanation he adds, For death has ascended into our windows There is here a kind of derision; for the Jews, as it has been said, had falsely promised to themselves a perpetual impunity; and therefore the Prophet adopts here a most suitable comparison. For as they sleep securely, who with closed doors seem to themselves to be beyond the reach of danger; so the Jews at that time despised God and all his judgments, as though the doors of their houses were closed. Hence the Prophet says, that death had entered in through the windows; and he thus derides their folly for thinking that they could escape the hand of God, because their gates were shut, as though. God’s power could not ascend above the clouds nor enter through their windows, when the doors were closed. In short, he intimates that the doors would not be opened by God; for though he might not be disposed to break them, he could yet immediately ascend into the windows. We now apprehend the Prophet’s design in saying, that death had entered through the windows. <\/p>\n And what he adds respecting palaces bears the same import; as though he had said, “Were our houses even fortified, and were they not. only commodious habitations, but made like citadels, yet God could not be excluded; for his power can penetrate through the highest and the thickest walls, so that a palace is to him like the weakest and frailest cottage.” We hence see that by this comparison he checks that foolisll confidence by which the Jews had deceived themselves, and by which they were as yet inebriated. Death then has ascended into our windows, etc. <\/p>\n He then adds, To cut off the young, or children, from the public ways, and the youths from the streets (253) By these words he sets forth the dreadfulness of the calamity; for the youths would not be able to defend themselves by their own strength; for by בחורים, bechurim, he means the most robust. Even these would not be able to repel the onset of their enemies; though in the flower of their age, yet their rigor, however strong, would not protect them, nor would children and infants be spared. We see that two things are here set forth by the Prophet, — that the assaults of their enemies would be so violent, that young men would in vain resist them, as their vigor would avail them nothing, — and then that such would be the cruelty of their enemies, that no regard would be shewn for age, for they would put to death even infants newly born. It follows — <\/p>\n (253) The objection, that there is an inconsisteney in saying that death entered through the windows to cut off children from the street, disappears, when we consider that the Jews thought themselves safe because their gates were closed and their city fortified. Be it so, says the Prophet, yet death will enter, if not through the gates, yet through the windows, and through our towers, and it will destroy the children who play in our streets, and our young men assembled in the squares and the wide places of our city. That those collected at Jerusalem are here meant, is evident from the nineteenth verse. Then, in the next verse, he refers to those who still continued in the country. And this accounts for the change made in the sentence, which has puzzled some expounders, and induced them to propose emendations. The verse may be thus rendered, — <\/p>\n For climbed has death through our windows, It has come through our towers, To cut off the child from the street, The young men from the broad streets. <\/p>\n Though the gates were closed, yet death came in, not only through windows, or any openings there might have been, but also through strong towers. — Ed. <\/p>\n (21) Death is come up into our windows.<\/strong>Death stands here, as in Jer. 15:2<\/span>, specifically for the pestilence, which is to add its horrors to those of the famine and the sword, and which creeps in with its fatal taint at the windows, even though the invader is for a time kept at bay, and cuts off the children who else would play without, sc<\/em>., in the court-yard of the house, and the young men who else would gather, as were their wont, in the streets or the open places <\/em>of the city. The Hebrew word rehoboth <\/em>(comp. Gen. 26:22<\/span>) answers to piazza, square, market-place, rather than to our street.<\/p>\n 21<\/strong>. <\/strong> Death is come up into our windows <\/strong> Implying his resistlessness, and the universality of his conquests. He comes in by all avenues. As the result of his work there are no children without<\/strong>, nor young men <\/strong> in the streets<\/strong>. Silence and death bear undisputed sway.<\/p>\n Jer 9:21 For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets.<\/p>\n Ver. 21. For death is come up into our windows,<\/strong> ] i.e., <\/em> The killing Chaldees break in upon us at any place of entrance, doors or windows. Joe 2:9 <\/em> Joh 10:1 The ancients give us warning here to see to our senses – those windows of wickedness – that sin get not into the soul thereby, and death by sin.<\/p>\n children = infant. <\/p>\n streets . . . <\/p>\n Jer 6:11, Jer 15:7, 2Ch 36:17, Eze 9:5, Eze 9:6, Eze 21:14, Eze 21:15, Amo 6:10, Amo 6:11 <\/p>\n Reciprocal: Deu 32:25 – sword Jer 6:5 – let us destroy Jer 6:21 – fathers Jer 11:22 – young Jer 18:21 – let their young Jer 18:22 – a cry Jer 19:7 – I will cause Jer 25:33 – they shall not Jer 44:7 – to cut Jer 49:26 – General Jer 50:30 – her young Jer 51:3 – spare Lam 1:16 – my children Lam 1:20 – abroad Lam 2:21 – my virgins Lam 4:5 – embrace Eze 5:2 – shalt burn Eze 16:5 – but thou Eze 24:21 – that which your soul pitieth Hos 9:13 – shall Joe 2:9 – enter Amo 8:3 – many Zep 1:17 – and their blood<\/p>\n Jer 9:21-22. Windows is used figuratively to indicate the activity of death at invading the homes. It will not wait for an open door to admit the black monster but will come through the perforations (which was the kind of windows they had in ancient times) of these openings to the houses.<\/p>\n 9:21 For death hath come up into our {q} windows, [and] hath entered into our palaces, to cut off the children from outside, [and] the young men from the streets.<\/p>\n (q) Signifying that there is no means to deliver the wicked from God’s judgments: but when they think to be most sure, and most far off, then they are soonest taken.<\/p>\n Death had invaded the city like a plague. It had entered homes and palaces, and it was cutting off children and youths from the public places. It is possible that Jeremiah borrowed the figure of Death entering through a window, from Canaanite or Babylonian mythology, but this is impossible to prove. [Note: See J. B. Pritchard, Ancient Near Eastern Texts, pp. 134-35, for the Canaanite use of the figure, and S. M. Paul, "Cuneiform Light on Jeremiah 9, 20," Biblica 49 (1968):373-76, for discussion of the Babylonian use. ] <\/span> One commentator believed Jeremiah viewed Death as a thief in the night, coming suddenly and in an unexpected way (cf. Joe 2:9). [Note: Keil, 1:190.] <\/span><\/p>\n For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets. 21. is come up ] Cp. Joe 2:9. palaces ] See on Jer 6:5. from without ] Cp. Zec 8:5. Fuente: The Cambridge Bible for Schools and … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 9:21”<\/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-19207","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19207","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=19207"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19207\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19207"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19207"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19207"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>Cruel.<\/p>\n
II. <\/strong>Unremitting. Active in every–<\/p>\n
III. <\/strong>Subtle. Fights in ambush, steals into house, poisons food, makes air pestiferous, etc.<\/p>\n
IV. <\/strong>Resistless. All that science, art, wealth, and caution can do has failed.<\/p>\n
V. <\/strong>Ubiquitous. In waves of air, on billows of deep, in valleys, on mountain, river, and brook, forest and flowers; whole earth his dominion.<\/p>\n
VI. <\/strong>Conquerable. Christ has conquered death–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical 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: 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: 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":"