34, 35<\/strong>. See on Jer 7:30-31<\/span>, in the main identical with these vv<\/em>. In addition it is to be remarked that here Baal and Molech are identified. Molech is probably only a variant or distortion of the word melech, king<\/em>, in order to express contempt or abhorrence by giving to the consonants the vowels of bosheth, shame<\/em> (cp. Ishbosheth, 2Sa 2:8<\/span>, for Eshbaal, 1Ch 8:33<\/span>). Apparently this title of king “was in use among the Phoenicians and especially at Byblus; and Philo of Byblus writes of the god of his city, whom he calls Cronus, that he sacrificed his own son. Of this deity Diodorus says, ‘The Carthaginians had a brasen statue of Cronus, with hands extended upwards, but with the palms bent downwards towards the earth, so that the child who was laid upon them rolled into a pit of fire below.’ Now since Cronus was a god of the Underworld where ‘no rays of the sun penetrated and no wind blew’ (Homer, Iliad<\/em> 8:479 ff.), i.e. was a god of the Dead, it is quite probable that the deity whom the Semites called Melech was also a god of the Shades. Such a god would naturally be supposed to have the desire of peopling his realm, and human sacrifices would seem to be acceptable to him. Thus Melech seems to be the designation of a deity like the Babylonian Nergal<\/em> (2Ki 17:30<\/span>), the god of pestilence, war, and the country of the dead.” Barnes on 1Ki 11:5<\/span> C. B.<\/p>\n Their abominations; their idols, which above all things the jealous God abhorreth, and therefore he calleth them abominations, in the abstract, for abominable things, Deu 32:16<\/span>; 1Ki 11:5<\/span>; 2Ki 23:13<\/span>. <\/P> In the house which is called by my name; that is, in the temple, which was ordinarily called the house of the Lord, and the temple of the Lord. <\/P> <\/p>\n 34.<\/B> (Jer 7:30<\/span>;Jer 7:31<\/span>; Eze 8:5-17<\/span>).<\/P><\/p>\n But they set their abominations<\/strong>,…. Their idols, which were abominable to the Lord, and ought to have been so to them: these they placed<\/p>\n in the house (which is called by my name), to defile it<\/strong>; in the temple; as by Ahaz, Manasseh, and others: see Jer 7:30<\/span>.<\/p>\n There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we have seen, private services at home, where they burned incense on the roofs, and poured libations to foreign gods; but when impiety had gone so far, that even the Temple itself was polluted with idols, what hope was there of repentance? <\/p>\n He says that they had set their abominations in the Temple. It is called, indeed, a house after the manner of the Hebrews, but it is afterwards distinguished from private buildings, when he says, on which my name is called (74) and then, that they might defile it God here shews that the Temple had been dedicated to him; it was then a sacrilegious profanation when they offered their sacrifices to idols. They were, indeed, already apostates; but such a sacrilege was not so notorious in their private superstitions as in the Temple; for this was to deprive God of his own honor. Though it was not right in them to abandon themselves to all kind of wickedness when they came forth from the Temple; yet the Temple itself ought to have continued, as it were, safe and free from every defilement. For this reason, therefore, he says that it was called by his name, and then that the Temple itself had been defiled, so that they did not spare his sacred name. The rest I shall defer till to-morrow. <\/p>\n (74) The Vulg. and the Targ. very incorrectly render the words, “In which my name is called.” The Sept. and the Syr. are the same as our version. It was, no doubt, a house of prayer; but what is here meant is, that it was called God’s house. — Ed. <\/p>\n (34, 35) They set their abominations in my house . . .<\/strong>On the sins thus referred to, see Notes on Jer. 7:30-31<\/span>, which are here almost verbally reproduced.<\/p>\n 34, 35<\/strong>. <\/strong> They set their abominations <\/strong> Their idols. A repetition of Jer 7:30-31<\/span>, except that Baal <\/strong> is put for “Tophet” and Molech <\/strong> for “in the fire.” Molech the king <\/em> and Baal the lord <\/em> are simply different names of the Sun-god, but in altered relations. <\/p>\n In the house <\/strong> The temple, which was still standing. <\/p>\n To pass through the fire <\/strong> This phrase, here and everywhere, as also the various kindred phrases, implies the literal burning of the children, though as we learn from Eze 16:21<\/span>, they may not have been burned alive, but slain first.<\/p>\n Jer 32:34 But they set their abominations in the house, which is called by my name, to defile it.<\/p>\n Ver. 34. In the house which is called by my name.<\/strong> ] Templi periphrasis haec est emphatica, atque argumentosa.<\/p>\n which is called by My name = upon which My name is called. <\/p>\n Jer 7:30, Jer 23:11, 2Ki 21:4-7, 2Ki 23:6, 2Ch 33:4-7, 2Ch 33:15, Eze 8:5-16 <\/p>\n Reciprocal: 2Ki 21:7 – In this house 2Ch 33:5 – in the two Jer 7:10 – which is called Eze 5:11 – thou hast Eze 8:3 – the image Eze 8:6 – even<\/p>\n Jer 32:34. It was not enough to build altars for idol worship in the groves, but they brought their false godB into the Lord’s temple.<\/p>\n They had defiled the temple precincts by placing images of idols there, and had built places of worship for Baal in the Hinnom Valley. They had even practiced child sacrifice there, something that Yahweh had not even imagined, let alone commanded. The Lord’s disclaimer hints that some of the people may have been claiming that child sacrifice fulfilled His law. [Note: Scalise, p. 159.] <\/span><\/p>\n But they set their abominations in the house, which is called by my name, to defile it. 34, 35. See on Jer 7:30-31, in the main identical with these vv. In addition it is to be remarked that here Baal and Molech are identified. Molech is probably only a variant or distortion of the word … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 32:34”<\/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-19776","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19776","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=19776"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19776\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"