Jer 49:34 | KD | STEP | Concerning Elam. - By the title (on the form of which, cf. ; , and ), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in , only appears in history when it had no longer a Shemitic but an Aryan language (see on and ), is mentioned in as serving in the Assyrian army, and in as being, together with Madai (the Medes), the executors of judgment against Babylon. That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine. The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes. Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites ( ) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed. The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. ; , Jer 49:13., 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.

‏ Jeremiah 49:34

Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon. That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine. The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes. Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed. The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13., 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar’s army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom. ^{▼▼No valid reason has been adduced for calling in question the statement in the title regarding the time when this prophecy was composed; yet this has been done by Movers, Hitzig, and Nägelsbach. "That the lxx have given the heading twice, the first time briefly, and then fully at the end of the piece, merely shows that two different readings have now been combined in it" (Ewald). And Nägelsbach has yet to bring proof of the assurance given us when he says, "I consider it quite impossible that Jeremiah, in the beginning of Zedekiah’s reign, should have thought of any other than Nebuchadnezzar as the instrument to be employed in executing judgment, or that he should even have left this matter in suspenso." If Jeremiah, as a prophet of the Lord, does not announce, as the word of Jahveh, mere human conjectures regarding the future, but only what the Spirit of the Lord suggested to him, neither could he set forth his own conjectures regarding the question by whom God the Lord was to scatter the Elamites to the four winds, but must leave it in suspenso, if the Spirit of the Lord had revealed nothing to him regarding it.}