Jer 27:9-10 | KD | STEP | Therefore they must not hearken to their prophets, soothsayers, and sorcerers, that prophesy the contrary. The mention of dreams between the prophets and soothsayers on the one hand, and the enchanters and sorcerers on the other, strikes us as singular. It is, however, to be explained from the fact, that prophets and soothsayers often feigned dreams and dream-revelations (cf. ); and other persons, too, might have dreams, and could give them out as significant. Cf. , where dreams are expressly distinguished from the discourse of the prophets and soothsayers. Whether the reckoning of five kinds of heathen prophecy has anything to do with the naming of five kings (Hitz.), appears to us to be questionable; but it is certain that Jeremiah does not design to specify five different, i.e., distinct and separate, kinds of heathen divination. For there was in reality no such distinction. Heathen prophecy was closely allied with sorcery ad soothsaying; cf. Deu 18:9., and Oehler on the Relation of Old Testament Prophecy to Heathen Divination (Tüb. 1861). The enumeration of the multifarious means and methods for forecasting the future is designed to show the multitude of delusive schemes for supplying the lack of true and real divine inspiration. כּשּׁפים, equivalent to מכשּׁפים , the same which in is used along with מעונן. The explanation of the last-mentioned word is disputed. Some take it from ענן, cloud = cloud-maker or storm-raiser; others from עין, eye = fascinator, the idea being that of bewitching with the evil eye; see on Lev 19:26. The use of the word along with מנחשׁ וּמכשּׁף, , favours the latter rendering, whereas no passage in which the word is used in the Old Testament supports the sig. storm-raiser. "That I should remove you," as is shown by the continuation of the infinitive by והדּחתּי. The false prophets delude the people, inducing them to rise in rebellion against Nebuchadnezzar, contrary to God’s will, and thus simply bringing about their expulsion from their land, i.e., removal into banishment. למען shows, as frequently, that the inevitable consequence of these persons’ proceedings is designed by them.

‏ Jeremiah 27:9-10

Therefore they must not hearken to their prophets, soothsayers, and sorcerers, that prophesy the contrary. The mention of dreams between the prophets and soothsayers on the one hand, and the enchanters and sorcerers on the other, strikes us as singular. It is, however, to be explained from the fact, that prophets and soothsayers often feigned dreams and dream-revelations (cf. Jer 23:25); and other persons, too, might have dreams, and could give them out as significant. Cf. Jer 29:8, where dreams are expressly distinguished from the discourse of the prophets and soothsayers. Whether the reckoning of five kinds of heathen prophecy has anything to do with the naming of five kings (Hitz.), appears to us to be questionable; but it is certain that Jeremiah does not design to specify five different, i.e., distinct and separate, kinds of heathen divination. For there was in reality no such distinction. Heathen prophecy was closely allied with sorcery ad soothsaying; cf. Deu 18:9., and Oehler on the Relation of Old Testament Prophecy to Heathen Divination (Tüb. 1861). The enumeration of the multifarious means and methods for forecasting the future is designed to show the multitude of delusive schemes for supplying the lack of true and real divine inspiration. כּשּׁפים, equivalent to מכשּׁפים , the same which in Deu 18:10 is used along with מעונן. The explanation of the last-mentioned word is disputed. Some take it from ענן, cloud = cloud-maker or storm-raiser; others from עין, eye = fascinator, the idea being that of bewitching with the evil eye; see on Lev 19:26. The use of the word along with מנחשׁ וּמכשּׁף, Deu 18:10, favours the latter rendering, whereas no passage in which the word is used in the Old Testament supports the sig. storm-raiser. "That I should remove you," as is shown by the continuation of the infinitive by והדּחתּי. The false prophets delude the people, inducing them to rise in rebellion against Nebuchadnezzar, contrary to God’s will, and thus simply bringing about their expulsion from their land, i.e., removal into banishment. למען shows, as frequently, that the inevitable consequence of these persons’ proceedings is designed by them.