4<\/strong>. mounts<\/em> ] See on Jer 6:6<\/span>.<\/p>\n 4, 5<\/strong>. These vv<\/em>., as they stand, are evidently corrupt; for “they” (seeing that the word cannot, as strict grammar demands, mean “the houses”), as applied to the defenders of the city, would require the verb go out<\/em> instead of “come.” There is something like an agreement among commentators that “the Chaldeans” were originally the subject, not the object, in Jer 33:5<\/em><\/span>. Thus the general sense is given in Co.’s emendation of the passage, viz. “which are broken down, against which the Chaldaeans come with mounds and swords to fight and to fill them with the dead bodies, etc.”<\/p>\n 4 9<\/strong>. See introd. summary to section.<\/p>\n By … by – <\/B>Rather, against … against. As the works of the enemy approached the walls, houses were pulled down to build inner fortifications. Swords are mentioned in Eze 26:9<\/span> (translated, axes), as used for breaking down the towers in the walls. See Jer 5:17<\/span>, note.<\/P><\/p>\n Verse 4<\/span>. Thus saith the Lord<\/B><\/I>] This is a new confirmation of what has already been said, viz., The city shall fall, a number of the inhabitants shall perish, the rest shall be carried into captivity; but the nation<\/I> shall be preserved, and the people return from their captivity.<\/P> <\/p>\n That is, which in part are thrown dawn, and shall yet further be thrown down, by the engines of war which the Chaldeans use to batter down the city: see before, Jer 32:24<\/span>. Some read for the mounts, as if they were thrown down by the citizens to make room for the citizens to cast up defensive mounts. The word translated sword may be as well translated hammers or mattocks, as it is 2Ch 34:6<\/span>. It is translated axes, Eze 26:9<\/span>. <\/P> <\/p>\n 4. houses . . . thrown down by themounts<\/B>namely, by the missiles cast from the besiegers’ mounds<\/I>(Jer 32:24<\/span>); “and by thesword” follows properly, as, after missiles had prepared theway, the foe next advanced to close quarters “with the sword.”<\/P><\/p>\n For thus saith the Lord, the God of Israel<\/strong>,…. The destruction of Jerusalem by the Chaldeans, which was now fulfilling, is here mentioned as a pledge of the accomplishment of spiritual blessings after spoken of; and to assure the prophet, that as he would with his own eyes see the fulfilment of the prophecies he had delivered out in the name of the Lord concerning that, so likewise as certainly would the other be brought to pass:<\/p>\n concerning the houses of this city, and concerning the houses of the kings of Judah, which were thrown down by the mounts, and by the sword<\/strong>; by “the mounts”, which the Chaldeans raised without the city; or by the engines they placed there, by which they cast out stones into the city, to the demolishing of the houses in it; not in common only, but particularly the houses of the king and nobles, which they especially directed their shot at; and by “the sword”, hammers, axes, and mattocks, for which sometimes this word is used, when they entered into the city. Though some render the words, “which are thrown down for mounts, and for the sword” r; that mounts might be made of them within, on which the Jews might fight and defend themselves against the Chaldeans. So the Targum,<\/p>\n “which they pulled down, and threw up mounts to strengthen the wall, against those that kill with the sword;”<\/p>\n and so Jarchi interprets it.<\/p>\n r “ad aggeres et vastitatem”, Tigurine version; “in missilia catapultaria, et in gladium”, Junius Tremellius “ad catapultas, et ad gladium”, so some in Calvin.<\/p>\n Repair of the injuries and renewal of the prosperity of Jerusalem and Judah. – <\/em> Jer 33:4<\/span>. “For thus saith Jahveh, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down because of the besiegers’ mounds and because of the sword, <\/em> Jer 33:5<\/span>. While they come to fight with the Chaldeans, and to fill them with the corpses of men, whom I have slain in my wrath and in my fury, and for all whose wickedness I have hidden my face from this city: <\/em> Jer 33:6<\/span>. Behold, I will apply a bandage to it and a remedy, and will heal them, and will reveal to them abundance of peace and truth. <\/em> Jer 33:7<\/span>. And I will turn again the captivity of Judah and the captivity of Israel, and will build them up as at the first. <\/em> Jer 33:8<\/span>. And I will purify them from all their iniquity by which they have sinned against me, and will pardon all their iniquities, by which they have sinned and have transgressed against me. <\/em> Jer 33:9<\/span>. And it (the city) shall become to me a name of joy, a praise, and an honour among all the people of the earth that shall hear all the good which I do them, and shall tremble and quake because of all the good and because of all the prosperity that I show to it. <\/em> Jer 33:10<\/span>. Thus saith Jahveh: Again shall there be heard in this place-of which ye say, ‘It is desolate, without man and without beast,’-in the cities of Judah, and in the streets of Jerusalem, which are laid waste, without men, and without inhabitants, and without beasts, <\/em> Jer 33:11<\/span>. The voice of gladness and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say, ‘Praise Jahveh of hosts, for Jahveh is good, for His mercy is for ever,’ who bring thank-offerings into the house of Jahveh. For I will turn again the captivity of the land, as in the beginning, saith Jahveh. <\/em> Jer 33:12<\/span>. Thus saith Jahveh of hosts: In this place, which is laid waste, without man and beast, and in all its cities, there will yet be pasture-ground for shepherds making their flocks lie down in. <\/em> Jer 33:13<\/span>. In the cities of the hill-country, in the cities of the plain, and in the cities of the south, in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, the flock shall yet pass under the hand of one who counts them, saith Jahveh.”<\/p>\n <\/em> With Jer 33:4<\/span> begins the statement concerning the great and incomprehensible things which the Lord will make known to His people; it is introduced by , which marks the ground or reason – so far as the mere statement of these things gives reason for the promise of them. The word of the Lord does not follow till Jer 33:6<\/span> and onwards. In Jer 33:4<\/span> and Jer 33:5<\/span> are mentioned those whom the word concerns – the houses of Jerusalem (Jer 33:4<\/span>), and the people that defend the city (Jer 33:5<\/span>). Corresponding to this order, there comes first the promise to the city (Jer 33:6<\/span>), and then to the people. Along with the houses of the city are specially named also the houses of the kings of Judah; not, perhaps, as Hitzig thinks, because these, being built of stone, afforded a more suitable material for the declared object – for that these alone were built of stone is an unfounded supposition – but in order to show that no house or palace is spared to defend the city. “Which are broken down” refers to the houses, not only of the kings, but also of the city. They are broken, pulled down, according to Isa 22:10<\/span>, in order to fortify the walls of the city against the attacks of the enemy, partly to strengthen them, partly to repair the damage caused by the battering-rams directed against them. This gives the following meaning to the expression : in order to work against the mounds, i.e., the earthworks erected by the enemy, and against the sword. The sword is named as being the chief weapon, instead of all the instruments of war which the enemy employs for reducing the city; cf. Eze 26:9<\/span>. It is against the laws of grammar to understand as referring to the destruction of the enemy by the siege material; for, on such a supposition, would require to designate the efficient cause, i.e., to stand for (cf. Jer 4:26<\/span>), but neither nor can mean this. – The first half of Jer 33:5<\/span> is difficult, especially , which the lxx have omitted, and which Movers and Hitzig would expunge, with the absurd remark, that it has come here from Jer 31:38<\/span>; this is an easy and frivolous method of setting aside difficulties. All other ancient translations have read , and have attempted to point out how its genuineness is ascertained on critical grounds.<\/p>\n (Note: The different attempts to solve the difficulty by conjectures are of such a nature as scarcely to deserve mention. Ewald would change into otni , “that are broken down opposite the earthworks and the cannons.” But the plural of is , Eze 26:21<\/span>, and cannot possibly mean cannons<\/em>. E. Meier would read , “and for the destruction of those who are pressing in.” Then must be the enemy who are pressing in; but how does this agree with what follows, “in order to fight with the Chaldeans”? Lastly, Ngelsbach would change into , to obtain the idea that the earthworks and the sword come for the purpose of contending against Jerusalem (!).)<\/p>\n To connect closely with what precedes is impossible; and to understand it as referring to the houses, quae dirutae adhibentur ad dimicandum cum Chaldaeis <\/em> (C. B. Michaelis), is incompatible with the idea contained in . Still more inadmissible is the view of L. de Dieu, Venema, Schnurrer, Dahler, and Rosenmller: venientibus ad oppugnandum cum Chaldaeis <\/em>; according to this view, must be the nominative or subject to can only signify, “to contend with the Chaldeans” (against them); cf. Jer 32:5<\/span>. According to this view, only the Jews can be the subject of . “They come to make war with the Chaldeans, and to fill them (the houses) with the dead bodies of men, whom I (the Lord) slay in my wrath.” The subject is not named, since it is evident from the whole scope of the sentence what is meant. We take the verse as a predication regarding the issues of the conflict – but without a copula; or, as a statement added parenthetically, so that the participle may be rendered, “while they come,” or, “get ready, to fight.” , used of the approach of an enemy (cf. Dan 1:1<\/span>), is here employed with regard to the advance of the Jews to battle against the besiegers of the city. The second infinitival clause, “to fill them,” represents the issue of the struggle as contemplated by the Jews, in order to express most strongly its utter fruitlessness; while the relative clauses, “whom I have slain,” etc., bring out the reasons for the evil consequences. Substantially, the statement in Jer 33:5<\/span> is parallel to that in Jer 33:4<\/span>, so that we might supply the preposition ( ): “and concerning those who come to fight,” etc. Through the attachment of this second predication to the first by means of the participle, the expression has become obscured. In the last clause, is to be connected with .<\/p>\n In view of the destruction of Jerusalem now beginning, the Lord promises, Jer 33:6<\/span>, “I will apply to it (the city) a bandage (see Jer 30:17<\/span>) and a remedy,” i.e., a bandage which brings healing, “and heal them” (the inhabitants); for, although the suffix in might be referred to the houses, yet the following clause shows that it points to the inhabitants. Hitzig takes in the meaning of , “I roll to them like a stream,” and appeals to Amo 5:24<\/span>; Isa 48:18<\/span>; Isa 66:12<\/span>, where the fulness of prosperity is compared to a stream, and the waves of the sea; but this use of is as uncertain here as in Jer 11:20<\/span>. We keep, then, to the well-established sense of revealing, making known (cf. Psa 98:2<\/span>, where it is parallel with ), without any reference to the figure of sealed treasure-chambers (Deu 28:12<\/span>), but with the accessory notion of the unfolding of the prosperity before all nations (Jer 33:9<\/span>), as in Psa 98:2<\/span>. is here to be taken as a noun, “fulness, wealth,” from , an Aramaizing form for , to be rich (Eze 35:13<\/span>). does not mean “prosperity and stability,” but “peace and truth;” but this is not to be toned down to “true peace,” i.e., real, enduring happiness (Ngelsbach). is the truth of God, i.e., His faithfulness in His promises and covenants, as in Psa 85:11-12<\/span>, where mercy and truth, righteousness and peace, are specified as the gracious benefits with which the Lord blesses His people.<\/p>\n Vs. 4-6: DESTRUCTION WILL LEAD TO CLEANSING<\/strong><\/p>\n 1. Under the desperation of a terrible siege, the inhabitants of Jerusalem have torn down the royal buildings to build barricades and to reinforce the walls of the city against the embankments which the Babylonians have raised to the height of the city walls,(vs. 4; comp. Isa 32:13-14<\/span><\/strong>; Jer 32:24<\/span><\/strong>; Eze 4:1-3<\/span><\/strong>; Eze 21:22-23<\/span><\/strong>; Hab 1:5-10<\/span><\/strong>).<\/p>\n 2. Because of her great wickedness, the Lord will bring an end to Jerusalem. (vs. 5a; Jer 21:4-7<\/span><\/strong>; Jer 32:5<\/span><\/strong>).<\/p>\n a. He will hide His face from her for a time, (vs. 5b; Jer 21:10<\/span><\/strong>; Isa 59:1-2<\/span><\/strong>; Mic 3:4<\/span><\/strong>).<\/p>\n b. She will be filled with the bodies of those whom He slays in His furious wrath against her long accumulated iniquities.<\/p>\n c. It is often necessary for God to “pull down” and “destroy” before He can heal and build up!<\/p>\n 3. But, God answers Jeremiah that He will bind up and heal the wound of His people, (vs. 6a; comp. Jer 17:14<\/span><\/strong>; Jer 30:17<\/span><\/strong>; Hos 6:1-3<\/span><\/strong>) -revealing to them an abundance of peace and prosperity, (vs. 6b; Isa 48:18<\/span><\/strong>; Isa 66:12<\/span><\/strong>; Psa 72:3-7<\/span><\/strong>).<\/p>\n 4. It is always God’s desire that His people know joy, peace and gladness of heart (Joh 14:27<\/span><\/strong>; Joh 16:33<\/span><\/strong>; Gal 5:22-23<\/span><\/strong>), and He takes such steps as are necessary to the ultimate experience of such in our lives.<\/p>\n <\/strong><\/p>\n He now expresses what these hidden things were, As to the houses, he says, (so it is literally) thus saith Jehovah, the God of Israel, as to the houses of this city, and as to the houses of the kings of Judah The proposition; על, upon, often means with regard to, concerning. He names the houses of the kings, for the kings of Judah were not satisfied, as it is well known, with one palace, but had many houses without the city. As to the houses, he says, which had been thrown down This is variously explained; the houses, say some, had been pulled down for the warlike engines, that is, that these engines might be made from the materials, and for the sword. The sense, however, would appear more obvious were we to take this view, that the houses had been thrown down by the warlike engines, and also by the sword, that is, by the violence of the enemies. The word, סללת sallut, as it has been already stated, is rendered by some fortifications; but when the storming of cities is spoken of, it means no doubt warlike machines, such as the engines to throw darts, or battering-rams: but we know not in what form they were made by the Jews and the Chaldeans. <\/p>\n 2. General promises (Jer. 33:4-13<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (4) For thus says the Lord the God of Israel concerning the houses of this city, and the houses of the kings of Judah, which have been torn down so as to provide protection against the siege instruments and the sword(5) as men are coming to fight the Chaldeans, and to fill them with the corpses of men whom I have smitten in My wrath and anger, and I have hidden My face from this city on account of all their evil: (6) Behold, I will bring to her healing and cure, and I will heal them; and I will reveal to them an abundance of peace and truth. (7) I will reverse the fortune of Judah and Israel, and I will build them as they were at the first. (8) I will cleanse them from all their iniquity which they have sinned against Me, and I will forgive all of their iniquities by which they have sinned against Me, and in which they have transgressed against Me. (9) And it shall be for a name of joy, praise, and glory before all nations of the earth, which shall hear all the good which I am doing for them, and they shall fear and tremble because of all the good and the well-being which I will make for her. (10) Thus says the LORD: Once again in this place which You say is desolate without man or beast, in the cities of Judah and in the streets of Jerusalem which are desolate without man or inhabitant or cattle (11) shall be heard the sound of joy and gladness, the voice of the bridegroom and bride, saying, Give thanks unto the LORD of hosts, for the LORD is good, and His mercy endures forever; while they are bringing their thank offerings to the house of the LORD. For I will reverse the fortunes of the land and make it as in the beginning, says the LORD. (12) Thus says the LORD of hosts: Once again there shall be in this place which is desolate, without man or beast, in all its cities, pasture for shepherds who rest their flocks. (13) In the cities of the hill country, the lowland, the Negev, the land of Benjamin, the environs of Jerusalem, and the cities of Judah, flocks shall once again pass under the hand of the one who counts them, says the LORD.<\/p>\n COMMENTS<\/strong><\/p>\n The general promises contained in the verses now under consideration are in reality but a continuation and expansion of concepts in the preceding prophecy. God promises here to restore the people to the land (Jer. 33:4-9<\/span>) and to restore prosperity to the land (Jer. 33:10-13<\/span>).<\/p>\n When Jeremiah received this message of hope from the Lord the situation within Jerusalem was very grim. The houses of the city including the royal palaces had been torn down in order to strengthen Jerusalem against the mounds[290] and weapons[291] of the Chaldeans (Jer. 33:4<\/span>). Perhaps some houses near the city walls had to be removed in order to give the defenders more maneuverability. Part of the timber and stone taken from the houses would be used to strengthen the walls, and part would serve to plug the breaches made by the enemy battering rams. The Judeans rushed to defend their walls in a heroic but futile attempt to defend the city but their resistance only added to the heaps of slain (Jer. 33:5<\/span>), As one reads Jer. 33:4-5<\/span> he can feel the sense of desperation that prevailed within Jerusalem as the city prepared to make its final stand.<\/p>\n [290] Ramps of debris and dirt which enabled the attackers to fight on more or less the same level as the defenders. Such ramps also enabled the battering rams to move close and batter the upper and weaker part of the city walls.<\/p>\n [291] The word sword in Jer. 33:4<\/span> as frequently denotes the entire arsenal of weapons.<\/p>\n After painting this rather gloomy picture of the present conditions of Jerusalem the Lord outlines the glorious future He has planned for His people. After the day of wrath has accomplished its purpose the people of God will receive healing (Jer. 33:6-7<\/span>), cleansing (Jer. 33:8<\/span>) and blessing (Jer. 33:9<\/span>). Destruction would be the gateway to restoration; death the gateway to life. Old Israel dies; a new Israel arises.<\/p>\n Though the Judeans had suffered a grievous wound at the hands of the Chaldeans, God would apply to the city a bandage which would result in healing (Jer. 33:6<\/span>). The divine Healer will reveal or make manifest to them a superabundance of peace and truth. The word peace conveys the idea of physical and spiritual well-being; the word truth, the idea of Gods faithfulness to His promises. The nature of the healing is spelled out in Jer. 33:7<\/span>. God will reverse the captivity of both Israel and Judah i.e., He will reverse the fortunes of the whole covenant nation. The wretchedness and misery of the moment will give way to permanent happiness and well-being. God will build them up as a nation and they will again know the prosperity of the Golden Age of David and Solomon.<\/p>\n That the healing is spiritual as well as physical and material is made clear by Jer. 33:8<\/span>. The restoration of Israel to Palestine is never depicted in the Old Testament as a purely political event. A spiritual dimension is always present. The glorious vision of Jerusalem restored and flourishing is not allowed to overshadow the yet more glorious vision of a nation cleansed and purified. The Messianic cleansing here depicted has already been strongly emphasized in Jer. 31:34<\/span> and will again be discussed in Jer. 50:20<\/span>.<\/p>\n Among the surrounding nations there will be two reactions to the external and internal renovation of Israel. The first reaction is one of joy. Jerusalem will develop into a city over which men will rejoice whenever her name is mentioned. The nations of the world will render praise and glory to the God of Israel for so blessing His people. The second reaction among the nations is fear. They shall behold all the good that God does for Jerusalem and they shall come to have that reverential awe that leads to conversion and salvation.[292]<\/p>\n [292] A popular but manifestly wrong interpretation of the fear in Jer. 33:9<\/span> is as follows: The heathen infer that the God who so honors Israel will punish with equal emphasis those who disregard Him. The first part of the verse makes it clear that the fear mentioned here is a positive fear, a fear growing out of joy.<\/p>\n Jer. 33:10-13<\/span> tend to amplify the picture of prosperity which was painted in the previous verses. Here the prophet becomes more specific, showing how the joy and prosperity will affect the city (Jer. 33:10-11<\/span>) and the country (Jer. 33:12-13<\/span>). Throughout this chapter prosperity follows purification. Spiritual health is the key to material well-being.<\/p>\n Three times previously in the Book of Jeremiah the curse of God has been pronounced over Judah and Jerusalem: I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall become a waste (Jer. 7:34<\/span>; Jer. 16:9<\/span>; Jer. 25:10-11<\/span>). Here he announces that the day will come when that curse will be removed. The streets of Jerusalem will once again echo with the sound of mirth and marriage. The majestic strains of the Temple liturgy will also be heard again and worshipers will bring their offerings as expressions of their praise for the Lord[293] (cf. Jer. 17:26<\/span>).<\/p>\n [293] That the three clauses Praise the Lord of host: for the Lord is good; for his mercy endures forever are liturgical forms used in Temple services seems to be indicated by 2Ch. 5:13<\/span>; 2Ch. 7:3<\/span>; 2Ch. 7:6<\/span>; Ezr. 3:11<\/span>; Psa. 106:1<\/span> :<\/p>\n Passing from the joyous scenes within the cities, the Lord turns to the prosperity which will characterize the rural areas in the day of restoration. In those areas of the land which are presently so desolate sheep will once again find pasture (Jer. 33:12<\/span> cf. Jer. 9:10<\/span>; Jer. 6:2<\/span>). Once again the populace would see the familiar sight of sheep passing under the hand each morning and evening as the shepherd numbered his flock (Jer. 33:13<\/span>).[294]<\/p>\n [294] The various geographical areas mentioned in Jer. 33:13<\/span> are not particularly important. This is another example of the literary technique already met in Jer. 32:44<\/span>.<\/p>\n (4) Concerning the houses of this city . . .<\/strong>The words point to the incident which was the occasion of the prophecy. The houses referred to had either been destroyed by the invaders, or, more probably, by the besieged, in order to erect a counter-work against the mounts which the Chaldans had set against it. The swords (the word is translated by axes in Eze. 26:9<\/span>) include tools used for breaking down walls.<\/p>\n 4<\/strong>. <\/strong> By the mounts, and by the sword <\/strong> Literally, against, <\/em> or on account of. <\/em> The houses had been pulled down to strengthen the walls of the city and repair the breaches. Swords are here mentioned as being the leading, and so the most representative, weapon of offensive warfare.<\/p>\n The Conditions Of The Siege Which Have Caused Jeremiah To Despair ( Jer 33:4-5<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n YHWH recognises that Jeremiah might be confused at what he is experiencing as the siege approaches its final intensity, and describes the scenes with vivid reality, before adding His assurance that this causes Him no problems.<\/p>\n Jer 33:4-5<\/strong><\/span><\/p>\n “For thus says YHWH, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down to make a defence against the mounds and against the sword, while they come to fight with the Chaldeans, and to fill them with the dead bodies of men, whom I have slain in my anger and in my wrath, and for all whose wickedness I have hid my face from this city,”<\/p>\n In a vivid, but abbreviated description, Jeremiah depicts under YHWH’s guidance the awful cost of defending the walls against the besieging army, and he draws attention to the fact that it all arises as a result of the wickedness of those very people (its citizens) who were now dying or facing death, for it was their wickedness that had drawn down on the city the anger and fury of YHWH. It is clear that he was well aware as he sat in his prison, of the ferment in the city as houses were being torn down in order to strengthen the fortifications that were the main target of the besiegers, and he would have been especially so as it directly affected the palace complex where the most substantial stones would be found which were suitable for the purpose. As the siege progressed, the battering rams, dragged by the besiegers up the mounds which enabled the rams to reach the weaker parts of the walls, gradually did their work of weakening the defences. The consequence was that the walls, once thought to be sufficiently substantial, were now crumbling before them, and in such circumstances it was common practise to strengthen such walls from the inside by adding layers of stones and other building materials, which would be obtained by breaking down suitable buildings. It was all a part of the cost of the defence of the city in the face of the daily activity of the Chaldeans (Babylonians) against the walls. And on the other side the enemy would be tearing down houses outside the walls in order to build their siege mounds, adding to the overall final cost. War was not cheap.<\/p>\n ‘Against the sword (instrument of war).’ The noun used signifies siege axes as well as swords, and indeed all instruments used by the attackers in order to achieve a breach in the walls, and which the defenders had to constantly face in defending those walls. During a fierce siege nothing stood still, and all kinds of weapons and instruments were used.<\/p>\n The account is necessarily very much abbreviated and telescoped, but it vividly brings out the mayhem and devastating effects of the continual fighting. We can visualise the siege engines being dragged up the mounds to attack the walls, accompanied by other instruments of war as men fought from siege towers, with the defendants fighting back gallantly, and their dead being dragged away to be laid in heaps in the remnants of the destroyed buildings near the wall. This is the explanation of the ‘dead bodies of men’ who were probably those slain defending the walls, and who would be dragged away when there was a lull in the fighting, in order to be laid in the ruins of the houses. This was so that they would be out of the way, and would also have the purpose of treating them with a rough kind of respect. War was a cruel thing, but even in the midst of hostilities, men still respected their fallen comrades as best they could. They did not leave them just lying around. The numerous bodies that lay there, piled up in the broken down ruins of the buildings, would be a constant reminder of the cost of the siege.<\/p>\n But they were also a reminder, as YHWH Himself points out, of YHWH’s anger against Jerusalem, and of His punishment of men whose wickedness had contributed to the demise of the city, a wickedness which had caused Him to hide His face from them rather than defending them. It was because of this wickedness that He had handed them over to the slaughter.<\/p>\n Vividly aware as he would have been of such conditions we can understand why Jeremiah was finding it difficult to reconcile them with YHWH’s promises of future deliverance. He would be gaining the impression that once the fighting was over, there would be little left to restore. He would not, of course, have been the only one afflicted with a sense of deep gloom, nevertheless, having no part to play in the fighting, he would have time to think of it more than most. And it was into such gloomy prognostications that the assurance of YHWH came.<\/p>\n Jer 33:4<\/span><\/em><\/strong>. <\/strong>Which are thrown down by the mounts<\/em><\/strong><\/strong> Which are thrown down for the raising of mounts; <\/em>Jer 33:5<\/span> and to give space for those who are about to come to fight with the Chaldeans; and to fill up the number of the dead bodies of men, <\/em>&c. Houbigant. Others readMounts, and by the sword of the Chaldeans, coming to fight, and to kill them.<\/em> <\/p>\n 2. Destruction in the Present. Nevertheless glorious Internal and External Rebuilding in the Future<\/em><\/p>\n Jer 33:4-9<\/span><\/p>\n 4For thus saith Jehovah, the God of Israel,<\/p>\n Concerning the houses of this city, 5Which are come to fight against the Chaldeans,1<\/span><\/p>\n And to fill them with the dead bodies of men, 6Behold, I bring it health2<\/span> and cure, and heal them,<\/p>\n And reveal3<\/span> unto them an abundance4<\/span> of peace and truth.<\/p>\n 7And I turn the captivity of Judah and the captivity of Israel,<\/p>\n And build them as in the beginning.<\/p>\n 8And I cleanse them from all their guilt, with which they have sinned against me,<\/p>\n And pardon all their transgressions, with which they have sinned and transgressed5<\/span> against me.<\/p>\n 9And it [the city] shall be to me a name of joy,<\/p>\n A praise and an honor before 6<\/span> all the nations of the earth,<\/p>\n Who shall hear all the good that I do unto them;7<\/span><\/p>\n And shall tremble and quake on account of all the goodness, EXEGETICAL AND CRITICAL<\/strong><\/p>\n In connection with the view which the city of Jerusalem then afforded, with many houses thrown down in the interest of defence (Jer 33:4-5<\/span>), the prophet promises the city healing and peace (Jer 33:6<\/span>), the return of all the exiles, restoration (Jer 33:7<\/span>) and forgiveness of all sin (Jer 33:8<\/span>). Jehovah will again make Jerusalem the object of His joy and His glory in view of all the nations of the earth, who will be most powerfully impressed by this marvel of restoration to peace and prosperity (Jer 33:9<\/span>).<\/p>\n Jer 33:4<\/span>. 5<\/span>, For thus saith Jehovah from this city<\/strong>. By for<\/strong> at the beginning of Jer 33:4<\/span> the prophet introduces the specification of the great and wonderful facts of redemption promised in general in Jer 33:2-3<\/span>. This is thus the key of the whole chapter.Concerning the houses<\/strong>. From Isa 22:10<\/span> we see that houses were thrown down in sieges, to repair or strengthen the walls. It was natural that those houses should be used for this purpose which were nearest the walls, whether private or royal property, and it is unnecessary, with Hitzig, to explain the prominence of the royal houses from the greater ease in obtaining them or the superiority of their materials. It is clear that we cannot render for<\/em> ramparts and for<\/em> sword, for in the first place, as has been repeatedly remarked, the Hebrew does not signify ramparts of defence but of attack (comp. Jer 32:24<\/span>; Jer 6:6<\/span>; 2Sa 20:15<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
And concerning the houses of the kings of Judah,
Which were thrown down against the ramparts and against the sword,<\/p>\n
Whom I have slain in my anger and in my fury,
And for all whose wickedness I have hid my face from this city:<\/p>\n
And on account of all the prosperity, that I procure unto it.<\/p>\n