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the ground; for Josephus expressly tells us (Ant. Lib. viii. c. 3. Ed. Huds.) that the whole was levelled by Solomon with incredible pains, so as to raise the lower parts to the same height with the top of the mountain on which the temple was built. But it has been before suggested in a note on Ch. xx. 2. that poingy 17 " the higher” may have respect to the course of the sun, rising in the east, and going down to the west, and so may denote “the eastern.” As therefore the sanctuary stood at the west end of the hill, and the court of the priests before it, surrounded by the court of the people on three sides, that part of the court of the people which was in front of the inner court was most probably that which is here called “the higher court.” What strengthens this opinion is, that the gate, which is here called “ the new gate," being, no doubt, that which had been lately built by Jotham, is styled “ the higher gate of the house of JEHOVAH;" 2 Kings xv. 35. The chamber of Gemarie ah therefore, in which Baruch took his station, was in the great outer court, either close to, or over the gateway of the eastern gate; so that if he read, as is supposed, from a window or balcony, he would be heard by the concourse of people, that came flocking into the court through

that gate.

18.--and I wrote in a book after him) Our English translation is, « and I wrote them with ink in a book.” The Syr. Chald. and Vulg. have also agreed in rendering 9999 “with ink ;" but the LXX. and Arab, express no such word. Nor can it escape notice, how little to the purpose of the question it was for Baruch to specify the materials with which he wrote. And as to the word, 717, which is translated “ ink” it occurs no where else in the Hebrew in that sense. For my part, I think that 192 is composed of the preposition a, the noun 17, and the affix pronoun 1. signifies the sufficiency or ability of a person, or the full measure of a thing. And we find '92 to denote, in the sufficiency of, or according to the ability, measure, or full proportion and extent of a person or thing. See 992, Ch. xlviii. 30. and 192, Chi li 58. also, which is much the same, is used in the like sense. I therefore think that giga here denotes “ after him," or according to Jeremiah, that is, according to the matter which he supplied or dictated; iu other words, I wrote, says Baruch, exactly as he suggested, neither more nor less.

20. And they went in unto the king into the court] They were béfore, it is said ver. 12. in the king's house, that is, in the exterior precincts of the palace, where were apartments and offices fitted up for the principal officers of state, and for the attendants of the court. But from what is here said it appears, that there was an interior corps

of building for the king's personal residence, ranged, as is the fashion of the great houses of the east at this day, round an open court or quadrangle, and containing apartments separately appropriated for summer and winter use.

22.-and there was set before him a hearth with burning coals-] I have rendered in “ a hearth” or fireplace, without determining it to be a fixed onc under a chimney, of which it is said there were none admay not be understood to signify , with ,מבערות or ,מבעות son why

mitted at Jerusalem by reason of the smoke. Mr Harmer, who gives this circumstance as related by Maimonides, tells us likewise from Dr Russell, that the fires used at Aleppo in the lodging rooms are of charcoal in pans, and in like manner from Dr Pococke, that pons of coals are the fires used in winter in Egypt. He further adds, that Sir John Chardin in his MS notes supposes the fire that was burning before Jehoiakim was a pan of coals; and cites a passage from him, which says in French, “ This was just as the great warm themselves in win“ter in Persia, and particularly in Media, and wherever there is no “ want of wood. The manner in which they sit will not allow them “ to be near a chimney : in these places therefore of the cast they have

great brasiers of lighted coals." Harmer's Observ. Ch. iii. Obs. 24. Now the translation of the Vulgate entirely agrees with this account: Et posita erat arula coram eo plena pruinis. For arula, a little altar, entirely conveys the idea of a brasier or receiver of lighted coals, standing upon a tripod, or some such support. Nor do I see any rea

, , , burning coals. Again, if for not 789 we read nx nnx, (which is more natural as no mention having been made of a hearth before, there is consequently no occasion for the article a prefixed to fix) the Hebrew text will also be found in perfect agreement with the Latin translation, and the English will run thus, " And there was brought, or came, before him a little altar, or moveable hearth, with burning coals." It is, I think a confirmation of what has been offered on this subject that the arula, or fire hearth, is said to have approached, or been set before the king, and not the king to sit before it ; which

have been a much properer mode of expression, had the hearth been immoveable under a chimney.

23.-three or four sections ] As the book which Jehudi read was

a roll,” to render ninayo leaves would seem rather to carry an eye to the books of modern times, than to suit that ancient mode of writing. nb7 properly signifies a door that opens and shuts; and from thence I conjecture that by ninyo may be meant the different sections of these prophecies, which being delivered at different times, and having relation to different subjects, have each a proper beginning and ending of

The title of a section and the first hemistich of a poem, is said to be called in Chaldee 0157, as being the introduction or door leading to what follows.

Ibid.- with the scribe's knife---] It is probable that the implements for writing were lying on the table before the king, ready for the scribe's or secretary's use, in case there was any call for writing orders or dispatches. Among these was the knife he used either for restoring the pen, when it became too blunt, or for making erasures.

26.- the king's son--] So all the ancient versions render 777, except the Vulgate, which makes it a proper name, Amelech, and is followed by our English translators here, though not in a similar in. stance, 1 Kings xxii. 26. where Joash, “the king's son,” according

its own.

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to our version, but “the son of Amelech,” according to the Vulgate, has a commission given him to execute not unlike the present. Perhaps he may not have been the son of the reigning king, but one of the blood royal, and therefore called the king's son, as the king was in the place of father or head of the family.

30.- his dead body shall be cast forth-] See Ch. xxii. 19.

32.—and there was a further addition made, &c.] Here I think is another instance of the passive verb in the 3d person singular used impersonally, with an accusative after it, according to the regimen of

; . See what has been before said on the subject of this idiom in the note on Ch. xxxv. 14.

.נוסף עליהם דברים רבים כהמה ועוד ; the verb active

CHAP. XLV.

THIS Chapter, though placed at such a considerable distance from the foregoing, is simply an appendage of it. Baruch, as we there learn, had been employed by Jeremiah as his Amanuensis to write a collection of all those dreadful threatenings which God had denounced by his mouth. This seems to have affected the poor man's spirits, and to have alarmed his fears to such a degree, that God thought proper to reassure him by letting him know, that though amidst the general calamities of his country he ought not to look for any mighty matters for himself, yet in consideration of his services his own life should be

preserved to him by an especial providence in all places whither it might be his lot to go.

1.-after he had written] 1972.---This seems to indicate that the exact time of this prophecy was between the writing and the publication of the roll. And perhaps if Baruch had not received such special assurances of protection, he might not have had resolution enough to follow the prophet's further directions, and to have read first before all the people, and afterwards before the princes, what he had written.

5.--I will give thee thy life as spoil] This is a proverbial expression found not only here, but also Ch. xxi. 9. xxxviii. 2. ixxix. 18. and may be thus explained. What comes to a man in the way of spoil, being unlooked for gain, may be considered as an extraordinary stance of good luck, as it is called. Accordingly the Psalmist says, I rejoice at thy word, as one that findeth great spoil.” Ps. cxix. 162, And therefore when it is said, “ a man's life shall be given him as spoil,” the meaning is, that his life shall be saved under such cir. cumstances, that he shall have reason to look upon himself as extremely fortunate, or to speak more properly, as indebted to the favour of divine providence for a singular and extraordinary benefits

THE prophecies being all concluded, which were delivered in the reign of jehoiakim, excepting such as relate to the heathen nations, which were probably reserved apart from the rest by special design ; the next in order are those which belong to the former or peaceable part of Zedekiah's reign, before he renounced his allegiance to the king of Babylon ; and of these the following appears to be the most proper arrangement. Ch. xxiv, xxix, xxx, xxxi, xxvii, xxviii.

CHAP. XXIV.

WE cannot be mistaken in placing this Chapter at the very beginning of Zedekiah’s reign, within the first year at least, since the vision is dated from after the carrying away of Jeconiah and the people with him into captivity, as from an event which happened but a little before.

Under the type of good and bad figs, God representeth to Jeremiah the different manner in which he should deal with the people that were already gone into captivity, and with Zedekiah and his subjects that were left behind; shewing his favour and kindness to the former in their restoration and re-establishment ; but pursuing the latter with unrelenting judgments unto utter destruction.

1.-two baskets---] 4719 999)---8797 is the dual number of 777, in which the Aleph is inserted to express the Pathach.

Ibid. offered according to law...] This is what is meant by 697792, ordained, appointed ; they were brought for an offering of first-fruits, as the law had directed. Ibid.---and the artificers, and the armourers---] 077 is a general

for any handicraftsman, whether working in wood, or in metal ; but 7800, which comes from 920, to shut in, or inclose, I am inclined to think, means properly the armourers, who made the coats of mail, which inclosed the body. And it is reasonable to presume, that the king of Babylon would be solicitous to carry all these off, with intent not only to employ them in his own service, but to prevent the Jews, who were left behind, from furnishing themselves with arms, in case of a revolt.

2.---like the figs of the early sort---] Dr Shaw speaks of three sorts of figs : the first of which he calls the boccore being those here spoken of) which come to maturity towards the middle or latter end of June; the second the kermez, or summer fig, which ripens seldom before August ; and the third, which he calls the winter fig. This is usually of a much longer shape and darker complexion than the kermex, hanging and ripening upon the tree even after the leaves are shed ; and, provided the winter oves temperate, is gathered as a delicious morsel in the spring. Shaw's Travels, p. 370. fol. The Dr thinks that the latter sort were those, which our Saviour expected to have found on the

name

figtree at the time of the Passover in March. Matt. xxi. 19. Mark xi. 13,

5.---in a favourable manner.--See note on Ch. xiv. 11. 72103 is to be joined, not with the verb 'onsw, as our English translation seems to indicate, but with 75.

8.---So will I make Zedekiah, &c.] So 797x should be rendered here, as Ch. xxix. 17.

Ibid.---in this land---] For 7x107 1982 one MS. reads 078977 707 “ in this city;" and the Syr. and Vulgate adopt this reading; and so does the Alexandrian Edition of the LXX. But the other editions of the LXX. render, ev on yn Tauth, according to the received reading of the text.

Ibid.---in the land of Egypt---] See Ch. xlix. 12---14,

9.-to vexation affictively-With respect to 1799 “to vexation," see Note on Ch. xv. 4. In the Syr. Chald. and Vulg. a conjunction is prefixed to 70072, and one MS, reads 178750; in which case 77074 napun, “ to vexation and to affiction,” might not improperly be rendered as an Hendiadys, " to afflictive vexation.” But nothing is probably right, and may stand opposed to 72103, ver, 5, 6. and as one denotes a disposition to favour and befriend, the other may signify a disposition to harm and afflict; in which case nyny may be rendered “ afflictively," or, with an unfriendly and aflictive view.

Ibid.and a taunt---] The ancient versions seem very properly all of them to have prefixed the 9 to 777'7wly. Twenty five MSS. and two Editions read 77299why; and in three MSS. a letter is erased before the ).

10.--- and the famine---] Seventeen, perhaps eighteen, MSS. and one Edition read 21717-7789; and the LXX. Syr. and Vuig. likewise prefix the conjunction.

CHAP. XXIX.

THERE is no person that can read this chapter with attention, without being sensible of an embarrassment and incoherence in particular parts of it, which leaves a suspicion of some capital defect either in ihe text or its arrangement. Happily the LXX are found to step in here to our relief, by evidencing a transposition of ver, 15, which they have placed, where undoubtedly it ought to stand, immediately before v. 21. This emendation I have adopted, as by it a due order and connection is restored, both in the place from whence the verse is removed, and in that to which it is transferred. A sufficient proof of its authenticity. That transpositions of this kind have taken place in various parts of S.S. through the inadvertency of transcribers, is notorious ; see Bp. Lowth's notes on Isa. vii. 8, 9. xxxviii. 4.5. The case here may possibly have been, that the transcriber's eye was caught by the same word, with which V. 16. begins, at the beginning of the other verse a little below, which led him to transcribe the whole verse. Then finding his mistake, ța.

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