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Jer_33:4-9
Concerning the houses of this city,
And concerning the houses of the kings of Judah,
Which were thrown down against the ramparts and against the sword,
5 Which are come to fight against the Chaldeans,
And to fill them with the dead bodies of men,
Whom I have slain in my anger and in my fury,
And for all whose wickedness I have hid my face from this city:
6 Behold, I bring it health and cure, and heal them,
And reveal unto them an abundance of peace and truth.
7 And I turn the captivity of Judah and the captivity of Israel,
And build them as in the beginning.
8 And I cleanse them from all their guilt, with which they have sinned against me,
And pardon all their transgressions, with which they have sinned and transgressed against me.
9 And it [the city] shall be to me a name of joy,
A praise and an honor before all the nations of the earth,
Who shall hear all the good that I do unto them;
And shall tremble and quake on account of all the goodness,
And on account of all the prosperity, that I procure unto it.
Jer_33:4. 5, For thus saith Jehovah … from this city. By for at the beginning of Jer_33:4 the prophet introduces the specification of the great and wonderful facts of redemption promised in general in Jer_33:2-3. This ëִּé is thus the key of the whole chapter.—Concerning the houses. From Isa_22:10 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 ramparts and for 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; Jer_6:6; 2Sa_20:15; 2Ki_19:32; Eze_4:2; Eze_17:17; Eze_21:27; Eze_26:8; Dan_11:15), and in the second place, for sword would not be appropriate. We are not justified in rendering this singular in any other than the usual sense, especially as it is not at all certain that the plural çֲøָëåֹú , Eze_26:9, has any other than the usual meaning. Comp. Haevernick, in loc.—To take àֵì for ìְ and to attribute a causal meaning to it so that it is equivalent to through, is altogether arbitrary. It cannot be urged that the prophet here speaks of all the houses of Jerusalem as being destroyed. Jeremiah only takes occasion, in a view of the houses destroyed in behalf of the defence, to set over against this gloomy picture of the present, which certainly was the prelude of entire destruction, the most glorious picture of the future restored city. àֵì is here therefore = against.—Sword is evidently used by synecdoche for all manual weapons, while the ramparts also include the machines erected upon them, so that these two words comprise the totality of the implements of attack. Comp. Eze_21:24-25.—Which are come, etc. Comp. Textual Notes. As the text now stands it is declared of the houses that they are come (1) to fight with the Chaldeans, (2) to fill them (viz., the houses) with corpses. Now though the first may be said, in so far as by a bold hyperbole, the houses thrown down would be designated as moved forward into line of battle and taking part in the fray, still the second is in the highest degree surprising. For how can the houses come to fill them with corpses? This “them” must either denote themselves, which would be grammatically and logically incorrect, or it must be referred to the other houses, which would be doing violence to it, seeing that the other houses have not been previously mentioned. Then also the filling, etc., must be regarded as the unintended result, which seems forced. Since, then, the present text proves to be incapable of giving us a satisfactory sense, nothing further is left us but to resort to an emendation. We have mentioned in the Textual Notes attempts already made, none of which, however, meet with our approval. Perhaps it would be better to read Jerusalem (Jer_37:10), or to Jerusalem (Jer_34:1-7 coll. Jer_32:24; Jer_32:29) instead of the Chaldeans. Then the words are come would refer to ramparts and sword. The circumstance that these substantives are feminine is of no account. For the masculine come may be referred êáôὰ óýíåóéí to the persons, to whom the ramparts and sword serve as implements. (Comp. Naegelsb. Gr., § 60, 4).—Them after fill would then be referred to the idea of houses, which is prominent enough in Jer_33:4 to justify such a construction. Perhaps also we might read to fill it (comp. ìָäּ Jer_33:6). The alteration into the Chaldeans might be explained by the difficulty of understanding are come of the ramparts and sword, and by the idea that it might refer to the houses of the city or their inhabitants. Perhaps also the remembrance of Jer_32:5 may have as sisted in this. Meanwhile I confess that I perceive the difficulties attending this conjecture also, and therefore will gladly receive better instruction.
Jer_33:6-7. Behold I bring … as in the beginning. In opposition to tearing down in Jer_33:4 the prophet promises bandages or healing, instead of filling with corpses he promises cure.—Peace and truth, i. e. genuine, lasting prosperity. Comp. Jer_14:13; Psa_85:11.—Build them. Comp. Jer_24:6; Jer_31:4. The expression is chosen with reference to the occasion of the prophecy, Jer_33:4. Yet the idea is not to be taken merely in the narrower sense.—As in the beginning. The phrase is used proleptically, comp. Jer_33:11. It is not the building which is compared with the building of the beginning, but the result of the building is compared with the original state of things. Comp. besides Isa_1:26; 1Ki_13:6.
Jer_33:8-9. And I cleanse … procure unto it. In Jer_33:8 the internal, heart-restoration is described. Comp. Jer_31:18-20; Jer_31:34.—Which they have sinned. Comp. Zep_3:11.
Jer_33:9. And it shall be. The subject is the city. Comp. ìäּ Jer_33:6.—A name of joy. ùֵׁí ùָׂùׂåï , which reminds us of ùֶׁîֶï ùָׂùׂåֹï (Psa_45:8; Isa_61:3), is joyful renown, renown which brings joy. On the subject-matter comp. Jer_13:11; Zep_3:19-20; Deu_26:19.—Before all the nations. How far Jerusalem will extend the Lord’s glory among the nations is declared in the following clause. The view of all the good which the Lord is preparing for Jerusalem will fill them with dread. At any rate with a wholesome fear, for after they have in their terror perceived that they have neglected the almighty and benevolent God for vain idols, they will turn again to the former. Comp. Num_14:13-15; Deu_29:24; Isa_2:2-4; Isa_11:10; Isa_19:17.
2. On Jer_32:7 sqq. “Fundatur in hoc textu locus classicus de contractibus emtionis et venditionis, quos improbant Anabaptistæ, probat Scriptura, sicut ostendunt hæc quæ jam sequuntur documenta: Pro_31:14; Mat_13:3.”Förster.
3. On Jer_32:15. “The prophet had often enough declared the land lost to the Chaldeans. Here, however, he must testify that it is not lost forever: his purchase was to restore confidence in the future to other troubled souls. Thus the most afflicted servant of God must again be the most hopeful.”—“When we are outwardly prosperous, we think no one can take our prosperity from us, and when trouble comes upon us, we again think that no one can help us. Both courses are, however, equally ungodly. Therefore God’s servants must contradict both those who are at ease, and those who are in despair. The reverse is always right. In good days humble thyself, and in bad days let thyself be exalted, for then it is a great thing to do.” Diedrich.
4. On Jer_32:9; Jer_32:16; Jer_32:24-25. “Jeremiah also contends, but as a servant of the Lord. First he obeys and afterwards speaks about it. This is a noble way, by which every teacher, who knows the Lord, may prove himself. As soon as he observes that the Lord wishes this or that, it is not the time to expostulate, but to act, not to call anything in question, but to set to work. If then any hesitation is left, or one and another scruple, it is time afterwards to consult with the Lord about it, when one has first shown obedience.” Zinzendorf. [“Though we are bound to follow God with an implicit obedience, yet we should endeavor that it may be more and more intelligent obedience. We must never dispute God’s statutes and judgments, but we may and must inquire, What mean these statutes and judgments? Deu_6:20.” Henry.—S. R. A.]
5. On Jer_32:25. Tertullian (c. Marc, L. IV., c. 40) sees in the words “Buy thee the field for money,” the prophetic passage to which Mat_27:9 refers, regarding the reading Ἰåñåìßïõ as correct. Comp. Euseb. Demonstr. Ev., L. X., c. 4; Augustin, De consensu Evang., L. III., c. 7.
6. On Jer_32:27. To God there is no wonder [miracle]. There are wonders only on the lower stage of existence. Every higher stage is a wonder to the lower. Or is there only one stage of existence, and accordingly only one order of nature? When the North American savages cruelly murdered one of their number who had been on a visit to the Great Father in Washington, and told them of the wonders of civilization, as a demoniacally possessed liar, were they less in the right than our highly civilized savages, to whom it is a fundamental axiom, that there is no other world, but that which they can reach with their five senses? It is certainly not proved that there is a living, personal, omnipotent God. But this is not to be proved, it is to be felt from the heart. He who is born of God heareth His voice. To him also miracles cease to be aught irrational. He knows well how to distinguish between true and false miracles, but the former come to him like a voice from the higher world, in which he feels truly at home. For the stages of existence and orders of nature are not hermetically sealed towards each other, but the higher break through in order to lift the lower up to themselves.
7. On Jer_32:36 sqq. On the fulfilment of this prophecy comp. the Comm. on Jer_13:14, and the Doctrinal notes on Jer_3:18-25, No. 8. As the threatening that Israel should be dispersed among all nations from one end of the earth to the other (Deu_28:64-66) has been literally fulfilled, why should not this promise also be literally fulfilled, that they shall be collected from all lands whither the Lord has cast them out? Why cannot this people be destroyed? Why do they retain their peculiarities with such tenacity, that neither the most raging fanaticism, nor the most humane cosmopolitanism, which is much more dangerous than the former, can mingle them with other nations; so that we can follow the course of their national stream through the sea of nations, as it is said of the Rhine that its water flows unmingled through the lake of Constance? Assuredly this people must yet have a future. Only thus much is correct; that the real kernel of these prophecies is offered to us in a shell which the prophets prepared from contemporary events, but it is difficult to determine where the shell ceases and the kernel begins. Comp. Rinck, The Scripturalness of the doctrine of the Millennial reign defended against Hengstenberg. Eberfeld, 1866, S. 45 sqq.
8. On Jer_32:36 sqq. “Is the consummation of the redemptive work possible while Israel is rejected as a nation? According to the Old Testament this question must be unconditionally negatived. This knows only a temporary rejection of Israel, which at the same time has this result, that Israel does not perish as a nation, but is preserved for future restoration. Is this law aunulled since Israel despised the gracious visitation of the Messiah, the kingdom of God taken from them and given to a people which bring forth the fruits thereof? Are thus the predictions of the prophets, which treat of a glorification of Israel in the latter days, eternally abrogated on account of the nation’s sin? Or can their fulfilment be found only in a spiritual manner in the Christian church, the main trunk of which was formed by a chosen few from Israel? These questions are answered in the affirmative by Bertheau (Old Testament prophecy of Israel’s national glory in their own land. Jahrb. f. deutsche Theol., 1859 and 1860) in accordance with the older protestant theology (comp. especially Hollaz, Exam, theolog. ed. Teller, p. 1264 sqq.) as decidedly as according to our conviction they must, on the ground of Rom_1:25 sqq., be negatived. It seems to us to be irrefragably established that when the times of the world-nations are full (Luk_21:24), Israel will obey the gospel call, and thus be prepared to welcome the Messiah (Mat_23:39); that for this reason in its dispersion among the nations of the earth it has never been absorbed by them, but preserved in separate existence for its final destination, because God’s gifts of grace and calling are ἀìåôáìÝëçôá .” Oehler in Herzog, R.-Enc., XVII., S. 658, 9.
9. On Jer_33:3. “This is the Lord’s declaration to His obedient servant Jeremiah. My dear child, He says, thou hast acted according to my will, without knowing why. Thou hast done well. But I will make it clear to thee, so that thou wilt wonder no more; I will tell thee that and yet more, so that thou wilt at last say., ‘Yes, let it be so.’ We find such connections a few times elsewhere in the Scriptures. The Lord says, ‘ How can I hide from Abraham the thing that I do!’ (Gen_18:17.) And the same Lord declares to His disciples, whence comes this inclination or predisposition to tell something new to His disciples, ‘ Henceforth I call you not servants, for the servant knoweth not what his Lord doeth, but I have called you friends, for all things that I have heard of my Father, I have made known unto you’ (Joh_15:16). So also is it here with Jeremiah.” Zinzendorf.
10. On Jer_33:6. Healing, restoration, joy and permanent prosperity are promised by the prophet to Jerusalem at a time when all seemed lost, and it seemed impossible to regain them. How desolate must it have then appeared in Jerusalem when one house after another was thrown down to furnish means of defence! How wildly raged the tumult of war, and how comfortless was the condition of the city shut in by the enemy and completely cut off from the rest of the country! To the mind of him, who then thought of Jerusalem in the future, pictures of destruction alone presented themselves. Jeremiah, however, whose sight was sharpened by the divine anointing, sees beyond the present abomination of desolation in the far distant future pictures of peace and, moreover, of everlasting peace, such as no eye has ever seen, nor hath it entered into the heart of man. There was the patience and faith of the saints (Rev_13:10). ‘Impossible’ is a word, which does not occur in God’s language.
11. On Jer_33:8. “After the stubborn race has been partly annihilated and partly humbled, God will turn the captivity of the nation, as a whole. Israel cannot perish eternally. God will purify the people from their sins, by forgiveness, the only way in which men can be really freed from sin. Grace and forgiveness are the only ground on which we stand as Christians. This seems nothing to the world, and yet it is more than heaven and earth.” Diedrich.
12. On Jer_33:7-13. “An important doctrine meets us in these words, that it is not the gifts of God which we should seek to apprehend, but the love of God which is manifested in that He imputes not our sin to us. Otherwise we treat the Divine benefits like the fishes which swallow the hook with the bait.” Heim and Hofmann. The major prophets expounded for edification, 1839, S. 509.
13. On Jer_33:14-17. “All God’s promises are at the same time fulfilled by the true man, the Son of Man, the pure sprout of David. He will be a King, in whom we have perfect protection from all destructive agencies, for He will help us from sin, procuring and executing on earth justice and righteousness for all mankind. As we all together inherited sin and death from Adam, so Jesus by His righteousness has brought justification of life for all men, if we would now only take it with joy. Jerusalem will itself bear the King’s name, as he was called in Jer_23:6 : Jehovah our Righteousness, i. e., that Jehovah bestows on us the righteousness, which is the bond, which at the same time unites us to the citizens of His celestial city.” Diedrich.
14. On Jer_33:15-16. [The Lord our righteousness. “This is to be explained by the union of the Church with Christ (see Rom_12:4-5; 1Co_10:17; 1Co_12:12; Eph_1:22; Eph_4:12; Eph_4:15-16; Eph_4:25; Eph_6:23; Col_1:18; Col_1:24) so that what belongs to Him is communicated to her (Calvin, Piscator, Muenster).—Thus, by virtue of her mystical union with Christ, and by the imputation of His merits, and the infusion of His Spirit, the Name of the Church may be said to be ‘ The Lord our righteousness;’ she hides herself in Him, and is seen by God as in Him; she is clothed with Christ the Sun of righteousness (see Rev_12:1) and is accepted in the Beloved (Eph_1:6).” Wordsworth.—S. R. A.]
15. On Jer_33:17. [“When the First-begotten was brought into the world it was declared concerning Him, The Lord God shall give unto Him the throne of His Father David, Luk_1:32.” Henry.—S.R. A.]
16. On Jer_33:13-22. [“Four words, each of them full of meaning, comprise the conceptions which we attribute to the Paradisaical state. They are these: Innocence, Love, Rural Life. Piety; and it is towards these conditions of earthly happiness that the human mind reverts, as often as it turns, sickened and disappointed, from the pursuit of whatever else it may have ever labored to acquire. The innocence we here think of is not virtue recovered, that has passed through its season of trial, but it is Moral Perfectness, darkened by no thought or knowledge of the contrary. This Paradisaical love is conjugal fondness, free from sensuous taint. This Rural Life is the constant flow of summer days, spent in gardens and afield, exempt from our exacted toil. This piety of Paradise is the grateful approach of the finite being to the Infinite,—a correspondence that is neither clouded, nor is apprehensive of a cloud.” Isaac Taylor, Spirit of Hebrew Poetry.—S. R. A.]
17. On Jer_33:19-22. [“The richest promises are confirmed by the strongest assurances.” Cowles.—S. R. A.] “As God’s arrangements in nature do not fail, still less can His word fail in His kingdom of grace, and all His word refers to the divine Son of David and His eternal kingdom of grace. Yea, the whole innumerable Israel, Abraham’s spiritual posterity, shall become Davids and Levites, i. e., priests and kings, as was designed even at the beginning of Israel. (Exo_19:6; 1Pe_2:9; Rev_5:6).” Diedrich.
18. On Jer_33:18-22. [Wordsworth rejects Hengstenberg’s explanation that these words are to be applied to all Christians indiscriminately, and approves of the argument derived by the ancient Christian fathers from the passage in favor of the threefold order of ministers in the Christian church. He adds “The Gospel of Christ and the Church of Christ possess the spiritual essence of whatever was commanded in the Levitical dispensations. Whatever was local and personal in those dispensations has passed away. The Tabernacle, the Temple, their Sacrifices, their Sabbaths, their Annual Festivals, their threefold Ministry, all these have been spiritualized in the Gospel. Sinai is perpetuated in Zion. The glory of the Law has been absorbed into that of the Gospel. See Psa_68:17, the great Pentecostal Psalm.”—S. R. A.]
19. On Jer_33:23-26. “In the first place they will not be warned, and afterwards they will not be comforted. The true prophet however announces death to sinners according to the law, but afterwards grace for renovation and for life. Despair is blasphemy. God’s kingdom stands and will be perfected, but the fainthearted will not enter it. God answers: so long as heaven and earth are preserved by Me, it is for the sake of My kingdom, and as a pledge that it will not fail. Israel or, what is the same thing, David’s seed shall be a royal seed, and the captivity which the people must now endure is transient. It is however impossible for the worldly to comprehend this, who persist in carnal repose as though no God could punish them, and again in affliction are so despondent, as though there were no God to help them any more.” Diedrich. [“Deep security commonly ends in deep despair; whereas those that keep up a holy fear at all times have a good hope to support themselves in the worst of times.” Henry.—S. R. A.]
2. On Jer_32:17-25. The Divine promises our best consolation in every affliction. 1. There are promises of Divine help for every kind of distress in human life. 2. These promises often sound very wonderful (Jer_32:24-25). 3. Their fulfilment on the part of God is guaranteed by the perfection of the Divine nature (Jer_32:17-19). 4. Their fulfilment is on our part conditioned by faith.
3. On Jer_32:18-19. Harvest [Thanksgiving-day] Sermon. “To what should our admiration of the power and grace of God in the present harvest lead us? 1. To thank God. 2. To trust all to Him, that He has promised us. 3. To obey His voice.” Jentsch., Gesetz and Zeugniss, 1853.
4. On Jer_32:19. “The very serious and important truth, the eyes of the Lord are open to all the paths of the children of men. This should 1, shake us and awake us from our security, if some of our ways are sinful and such as the Lord must certainly disapprove; 2, humble us, if we are indeed under the discipline of God’s Spirit, and yet turn to our own self made courses, and have not yet allowed a fixed and sure heart to be imparted to us; 3, be for our comfort and encouragement, when we are often led in dark and difficult paths.” J. M. Mueller, Zeugnisse v. Christo. [Witnesses to Christ]. Neues Predigtbuch., Stuttgart, 1866, S. 757.
5. On Jer_32:19. [“The greatness of God’s wisdom and the abundance of His power. Proved from His nature. Rem. 1. God hath the power of making the deepest affliction of His children produce their highest happiness. 2. The contrivances of tyrants to oppress the church procure its establishment. 3. The triumphs of Satan turn to the destruction of his empire.” Saurin.—S. R. A.]
6. On Jer_32:39. Wedding-sermon, “The promise which the Lord gives to God-fearing couples. 1. One heart. 2. One way. 3. One blessing, which shall extend to their children.” Florey, 1862.
7. On Jer_32:40. Wedding-sermon. The nature and fruit of a true marriage. 1. Its nature: it is a covenant which a man and a woman conclude in the Lord, and with the Lord (put My fear in their hearts;—not depart from Me;—everlasting covenant). 2. Its fruit: good from the Lord without ceasing.
8. On Jer_32:40. [“Teachers may put good things into our heads, but it is God only that can put them into our hearts, that can work in us both to will and to do.” Henry.—S. R. A.]
9. On Jer_32:39-41. “The greatest and dearest of all the promises of God to a marriage in the highest degree happy and delightful.” G. Conr. Rieger.
10. On Jer_32:40-41. Baptismal Sermon. “The gracious promises of God, which He gives to a child of man in holy baptism.” Florey, 1862.
11. On Jer_32:42. “ In communion of suffering of pious Christians is also a blessed fellowship of consolation, since 1, when we as Christians bear with one another, we can also with each other and by each other obtain composure with respect to whatever has befallen us; 2, our heart is revived by what remains, viz., love on earth and hope in heaven; 3, we become strong for whatever duty is laid upon us, viz., labor and courage.” Florey, 1863.
12. On Jer_33:1. [“No confinement can deprive God’s people of His presence; no locks or bars can shut out His gracious visits, nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of His favor then when the world frowns on them. Paul’s sweetest Epistles were those that bare date out of a prison.” Henry.—S. R. A.]
13. On Jer_33:6. “ The disease of our times is no other than a rebellious spirit, and the cause of this is no other than a want of reverence for God and His law.” Discourse on the Birth-day of the king by Deacon Hauber in Tübingen. Palmer, Ev Casualreden, 2te Folge, 1, 1850.
14. On Jer_33:14-16. “Jesus Christ a King. 1. From what a noble royal stock did He proceed! (Raised by God, descending from David, both by His deity and humanity heir of the throne). 2. How well has He exercised His rule with judgment and righteousness (He Himself is the Lord, who is our righteousness). 3. How far does His dominion extend! (From Jerusalem to the ends of the earth). 4. How safely does His people dwell by His help in peace !” Naumann, in Gesetz u. Zeugn., 1860, March.
15. On Jer_33:14-16. “Who is He announced to-day? 1. The long promised—with reference to His historical appearance. 2. The Son of David and at the same time God’s Son—this is His personal significance. 3. The Lord, who is our righteousness—this relates to His holy office and work.” Anacker, in Gesetz u. Zeugn., 1860, March.
Footnotes:
Jer_33:5.— áàéí ìäìçí åâå× . This passage is a difficult one. Movers and Hitzig strike out áָּàִéí entirely, after the example of the LXX., by which the sense certainly becomes easy. But how can this difficult word have got into the text ? Ewald emends äֶøֶá áָּàִéí into äַçֲøָáִéí , which he takes, after Eze_26:9, in the sense of “heavy siege weapons, artillery.” But the plural of çøá is never çֲøָáִéí . Meier reads äַçֲøִá áָּàִéí , and translates “and against the desolation of the invaders.” Both this use of the infinitive, however, and the mode of expression (the ramparts are erected by the invaders not for the purpose of hindering the desolation of the invaders) render the alteration suspicious. If we adhere to the text the question is, To what does áָּàִéí refer? It has been referred to the Chaldeans (veniunt ad pugnandum Chaldæi, De Dieu, Schnurrer, Rosenmueller). In this case, however, àֵú would be nota nominativi, which is impossible. Comp. Naegelsb. Gr., § 69, 1, Anm. 1.—Others refer it to the Jews. So Jerome, Chald., Syr., Seb. Schmidt, Venema, J. D. Michaelis, and these translate either veniunt or venientium, referring $$ áָàִéí to the persons implied in the city. In the first case there is no subject designated, and in the second the connection with áָּúֵּé äָòִéø åâå× is very harsh, apart from the circumstance that the expression áָּàִéí is not appropriate to the inhabitants of the city, and that ìְîַìְּàָí presents great difficulty with regard both to the suffix and the prefix. As the text now stands, we can take áִּàִéí only as co-ordinate with øַּðִּúֻöִéí in second apposition to áָּúִּéí . The absence of the article is certainly not normal, but yet not without analogy. Comp. Jer_2:27; Jer_10:12; Jer_10:23; Psa_104:2-4; Psa_135:7; Zec_12:1; Naegelsb. Gr., § 97, 2 a.
Jer_33:6.—On $$ àֲøֻîָç comp. Comm. on Jer_8:22. The suffixes in øְôָàúִéí and ìָäֶí refer to the same object as the suffix in ìָäּ , i.e. to the holy city. It is the same constructio ad sensum as in áָàִéí . See rems. on this.
Jer_33:6.— åâìéúé . In itself there is nothing to hinder this word from being derived from âָìָä , to reveal. Yet comparison with ðָּìִéúִּé , Jer_11:20; Jer_20:12, leads us to think that the form may be traced to ðָìַì , to roll (Hitzig), or with Fuerst to âָìָä II., synonymous with âìì . Comp. Amo_5:24; Isa_48:18; Isa_66:12.
Jer_33:6.— òúøú is ἅð . ëåã . For the verb comp. Pro_27:6; Eze_35:13.
Jer_33:8.— ôָùַׁò radically means: to break, from which is developed the meaning: to revolt. It is stronger than äָèַà àùׁø . is the accusative of the instrument. Comp. Naegelsb. Gr., § 70, i.
Jer_33:9.— ìëì . The preposition as in ìְòֵéðֵé , Jer_28:1; Jer_28:5; Jer_28:11; Jer_32:12. Comp. Naegelsb. Gr., § 112, 5, b. e.
Jer_33:9.— àåֹúָäּ may stand for àִúָּä (Jer_1:16), but it may also be the accusative of the object. Comp. Naegelsb. Gr., § 69, 2 d.