Jer 1:11-19 | KD | STEP | The Confirmatory Tokens. - The first is given in and : "And there came to me the word of Jahveh, saying, What seest thou, Jeremiah? And I said, I see an almond rod. Then Jahveh said to me, Thou hast seen aright: for I will keep watch over my word to fulfil it." With the consecration of the prophet to his office are associated two visions, to give him a surety of the divine promise regarding the discharge of the duties imposed on him. First, Jeremiah sees in spirit a rod or twig of an almond tree. God calls his attention to this vision, and interprets it to him as a symbol of the swift fulfilment of His word. The choice of this symbol for the purpose given is suggested by the Hebrew name for the almond tree, שׁקד, the wakeful, the vigilant; because this tree begins to blossom and expand its leaves in January, when the other trees are still in their winter’s sleep ( florat omnium prima mense Januario, Martio vero poma maturat. Plin. h. n. xvi. 42, and Von Schubert, Reise iii. S. 14), and so of all trees awakes earliest to new life. Without any sufficient reason Graf has combated this meaning for שׁקד, proposing to change שׁקד into שׁקד, and, with Aquil., Sym., and Jerome, to translate מקּל שׁקד watchful twig, virga vigilans , i.e., a twig whose eyes are open, whose buds have opened, burst; but he has not even attempted to give any authority for the use of the verb שׁקד for the bursting of buds, much less justified it. In the explanation of this symbol between the words, thou hast seen aright, and the grounding clause, for I will keep watch, there is omitted the intermediate thought: it is indeed a שׁקד. The twig thou hast seen is an emblem of what I shall do; for I will keep watch over my word, will be watchful to fulfil it. This interpretation of the symbol shows besides that מקּל is not here to be taken, as by Kimchi, Vatabl., Seb. Schmidt, Nägelsb., and others, for a stick to beat with, or as a threatening rod of correction. The reasons alleged by Nägelsb. for this view are utterly inconclusive. For his assertion, that מקּל always means a stick, and never a fresh, leafy branch, is proved to be false by ; and the supposed climax found by ancient expositors in the two symbols: rod-boiling caldron, put thus by Jerome: qui noluerint percutiente virga emendari, mittentur in ollam aeneam atque succensam , is forced into the text by a false interpretation of the figure of the seething pot. The figure of the almond rod was meant only to afford to the prophet surety for the speedy and certain fulfilment of the word of God proclaimed by him. It is the second emblem alone that has anything to do with the contents of his preaching.

‏ Jeremiah 1:11-19

Jer 1:11-12 The Confirmatory Tokens. - The first is given in Jer 1:11 and Jer 1:12 : "And there came to me the word of Jahveh, saying, What seest thou, Jeremiah? And I said, I see an almond rod. Then Jahveh said to me, Thou hast seen aright: for I will keep watch over my word to fulfil it." With the consecration of the prophet to his office are associated two visions, to give him a surety of the divine promise regarding the discharge of the duties imposed on him. First, Jeremiah sees in spirit a rod or twig of an almond tree. God calls his attention to this vision, and interprets it to him as a symbol of the swift fulfilment of His word. The choice of this symbol for the purpose given is suggested by the Hebrew name for the almond tree, שׁקד, the wakeful, the vigilant; because this tree begins to blossom and expand its leaves in January, when the other trees are still in their winter’s sleep (florat omnium prima mense Januario, Martio vero poma maturat. Plin. h. n. xvi. 42, and Von Schubert, Reise iii. S. 14), and so of all trees awakes earliest to new life. Without any sufficient reason Graf has combated this meaning for שׁקד, proposing to change שׁקד into שׁקד, and, with Aquil., Sym., and Jerome, to translate מקּל שׁקד watchful twig, virga vigilans, i.e., a twig whose eyes are open, whose buds have opened, burst; but he has not even attempted to give any authority for the use of the verb שׁקד for the bursting of buds, much less justified it. In the explanation of this symbol between the words, thou hast seen aright, and the grounding clause, for I will keep watch, there is omitted the intermediate thought: it is indeed a שׁקד. The twig thou hast seen is an emblem of what I shall do; for I will keep watch over my word, will be watchful to fulfil it. This interpretation of the symbol shows besides that מקּל is not here to be taken, as by Kimchi, Vatabl., Seb. Schmidt, Nägelsb., and others, for a stick to beat with, or as a threatening rod of correction. The reasons alleged by Nägelsb. for this view are utterly inconclusive. For his assertion, that מקּל always means a stick, and never a fresh, leafy branch, is proved to be false by Gen 30:37; and the supposed climax found by ancient expositors in the two symbols: rod-boiling caldron, put thus by Jerome: qui noluerint percutiente virga emendari, mittentur in ollam aeneam atque succensam, is forced into the text by a false interpretation of the figure of the seething pot. The figure of the almond rod was meant only to afford to the prophet surety for the speedy and certain fulfilment of the word of God proclaimed by him. It is the second emblem alone that has anything to do with the contents of his preaching. Jer 1:13-14 The Seething Pot. - Jer 1:13. "And there came to me the word of Jahveh for the second time, saying, What seest thou? And I said: I see a seething-pot; and it looketh hither from the north. Jer 1:14. Then said Jahveh to me: From the north will trouble break forth upon all inhabitants of the land. Jer 1:15. For, behold, I call to all families of the kingdoms towards the north, saith Jahveh; that they come and set each his throne before the gates of Jerusalem, and against all her walls round about, and against all cities of Judah. Jer 1:16. And I will pronounce judgment against them for all their wickedness, in that they have forsaken me, and have offered odours to other gods, and worshipped the work of their hands." סיר is a large pot or caldron in which can be cooked vegetables or meat for many persons at once; cf. 2Ki 4:38., Eze 24:3. נפוּח, fanned, blown upon, used of fire, Ezek. 21:36; Eze 22:20.; then by transference, seething, steaming, since the caldron under which fire is fanned steams, its contents boil; cf. Job 41:12. The פּנים of the pot is the side turned to the spectator (the prophet), the side towards the front. This is turned from the north this way, i.e., set so that its contents will run thence this way. צפונה, properly: towards the north; then, that which lies towards the north, or the northerly direction. In the interpretation of this symbol in Jer 1:14, תּפּתח, assonant to נפוּח, is introduced, just as in Amo 8:2 קיץ is explained by קץ; so that there was no occasion for the conjecture of Houbig. and Graf: תּפּח, it is fanned up; and against this we have Hitzig’s objection that the Hophal of נפח never occurs. Equally uncalled for is Hitzig’s own conjecture, xaw%pt@f, it will steam, fume, be kindled; while against this we have the fact, that as to xpanf no evidence can be given for the meaning be kindled, and that we have no cases of such a mode of speaking as: the trouble is fuming, steaming up. The Arabian poetical saying: their pot steams or boils, i.e., a war is being prepared by them, is not sufficient to justify such a figure. We hold then תּפּתח for the correct reading, and decline to be led astray by the paraphrastic ἐκκαυθήσεται of the lxx, since תּפּתח gives a suitable sense. It is true, indeed, that פּתח usually means open; but an opening of the caldron by the removal of the lid is not (with Graf) to be thought of. But, again, פּתח has the derived sig. let loose, let off (cf. ,פּתח בּי Isa 14:17), from which there can be no difficulty in inferring for the Niph. the sig. be let loose, and in the case of trouble, calamity: break forth. That which is in the pot runs over as the heat increases, and pours itself on the hearth or ground. If the seething contents of the pot represent disaster, their running over will point to its being let loose, its breaking out. are the inhabitants of the land of Judah, as the interpretation in Jer 1:15 shows. In Jer 1:15 reference to the figure is given up, and the further meaning is given in direct statement. The Lord will call to all families of the kingdoms of the north, and they will come (= that they are to come). The kingdoms of the north are not merely the kingdoms of Syria, but in general those of Upper Asia; since all armies marching from the Euphrates towards Palestine entered the land from the north. משׁפּחות, families, are the separate races of nations, hence often used in parallelism with גּוים; cf. Jer 10:25; Nah 3:4. We must not conclude from this explanation of the vision seen that the seething pot symbolizes the Chaldeans themselves or the kingdom of Nebuchadnezzar; such a figure would be too unnatural. The seething pot, whose contents boil over, symbolizes the disaster and ruin which the families of the kingdoms of the north will pour out on Judah.

Jer 1:15 is not the precise interpretation of the picture seen, but a direct statement of the afflictions about to fall on the inhabitants of Judah. "They will set each his throne." The representatives of the kingdoms are meant, the kings and generals. To set one’s throne (נתן or שׂוּם; cf. Jer 43:10; Jer 49:38) is a figure for the establishing of sovereignty. כּסא, seat or throne, is not the seat of judgment, but the throne of the sovereign; cf. the expression: set the throne upon these stones, Jer 43:10; where a passing of judgment on the stones being out of the question, the only idea is the setting up of dominion, as is put beyond doubt by the parallel clause; to spread out his state carpet upon the stones. "Before the gates of Jerusalem:" not merely in order to besiege the city and occupy the outlets from it (Jerome and others), but to lord it over the city and its inhabitants. If we take the figurative expression in this sense, the further statement fits well into it, and we have no need to take refuge in Hitzig’s unnatural view that these clauses are not dependent on נתנוּ וגו' but on וּבאוּ. For the words: they set up their dominion against the calls of Jerusalem, and against all cities of Judah, give the suitable sense, that they will use violence against the walls and cities. Jer 1:16

God holds judgment upon the inhabitants of Judah in this very way, viz., by bringing these nations and permitting them to set up their lordship before the gates of Jerusalem, and against all cities of Judah. The suffix in אותם refers to ישׁבי, Jer 1:14, and אותם stands by later usage for אתּם, as frequently in Jer.; cf. Ew. §264, b. 'דּבּר משׁפּטים את־פ, speak judgment, properly, have a lawsuit with one, an expression peculiar to Jeremiah - cf. Jer 4:12; Jer 12:1; Jer 39:5; Jer 52:9, and 2Ki 25:6 - is in substance equivalent to נשׁפּט את, plead with one, cf. Jer 12:1 with Jer 2:35, Eze 20:35., and signifies not only remonstrating against wrong doing, but also the passing of condemnation, and so comprehends trial and sentencing; cf. Jer 39:5; Jer 42:9. "All their wickedness" is more exactly defined in the following relative clauses; it consists in their apostasy from God, and their worship of heathen gods and idols made by themselves; cf. Jer 19:4, 1Ki 11:33, 2Ki 22:17. קטּר, offer odours, cause to rise in smoke, used not of the burning of incense alone, but of all offerings upon the altar, bloody offerings and meat-offerings; hence frequently in parallelism with זבח; cf. Hos 4:13; Hos 11:2, etc. In the Pentateuch the Hiphil is used for this sense. Instead of the plural מעשׂי, many MSS give the singular מעשׂה as the ordinary expression for the productions of the hand, handiwork; cf. Jer 25:6-7, Jer 25:14; Jer 32:30; 2Ki 22:17, etc.; but the plural too is found in Jer 44:8; 2Ch 34:25, and is approved by these passages. The sense is no way affected by this variation. Jer 1:17-19

The interpretation of the symbols is followed by a charge to Jeremiah to address himself stoutly to his duties, and to discharge them fearlessly, together with still further and fuller assurance of powerful divine assistance. "But thou, gird up thy loins, and arise, and speak to them all that I command thee: be not dismayed before them, lest I dismay thee before them. Jer 1:18. And I, behold I make thee this day a strong city, an iron pillar, a brazen wall against the whole land, the kings of Judah its princes, its priests, and the people of the land. Jer 1:19. They shall strive against thee, but not prevail against thee; for I am with thee, saith Jahveh, to save thee." To gird up the loins, i.e., to fasten or tuck up with the girdle the long wide garment, in order to make oneself fit and ready for labour, for a journey, or a race (Exo 12:11; 1Ki 18:46; 2Ki 4:29; 2Ki 9:1), or for battle (Job 38:3; Job 40:7). Meaning: equip thyself and arise to preach my words to the inhabitants of the land. In 'אל־תּחת and ' אחתּך לthere is a play on words. The Niph. sig. broken in spirit by terror and anxiety; the Hiph. to throw into terror and anguish. If Jeremiah appears before his adversaries in terror, then he will have cause to be terrified for them; only if by unshaken confidence in the power of the word he preaches in the name of the Lord, will he be able to accomplish anything. Such confidence he has reason to cherish, for God will furnish him with the strength necessary for making a stand, will make him strong and not to be vanquished. This is the meaning of the pictorial statement in Jer 1:18. A strong city resists the assaults of the foes; the storm cannot shatter an iron pillar; and walls of brass defy the enemy’s missiles. Instead of the plural חמות, the parallel passage Jer 15:20 has the sing. חומת, the plural being used as frequently as the singular to indicate the wall encircling the city; cf. 2Ki 25:10 with 1Ki 3:1; Neh 2:13; Neh 4:1 with Neh 1:3, and Neh 2:17; Neh 4:10. With such invincible power will God equip His prophet "against the whole land," i.e., so that he will be able to hold his own against the whole land. The mention of the component parts of "all the land," i.e., the several classes of the population, is introduced by למלכי, so that "the kings," etc., is to be taken as an apposition to "against all the land." Kings in the plural are mentioned, because the prophet’s labours are to extend over several reigns. שׂרים are the chiefs of the people, the heads of families and clans, and officers, civil and military. "The people of the land" is the rest of the population not included in these three classes, elsewhere called men of Judah and inhabitants of Jerusalem, Jer 17:25; Jer 32:32, and frequently. אליך for עליך; so in Jer 15:20, and often. With the promise in Jer 15:19, cf. Jer 1:8.