Jer 22:7 | KD | STEP | The king is warned against injustice, and the violent oppression of the poor and defenceless. - . "Thus said Jahveh: Go down to the house of the king of Judah and speak there this word, . And say: Hear the word of Jahveh, thou king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people, that go in by these gates. . Thus hath Jahveh said: Do ye right and justice, and save the despoiled out of the hand of the oppressor; to stranger, orphan, and widow do no wrong, no violence; and innocent blood shed not in this place. . For if ye will do this word indeed, then by the gates of this place there shall come in kings that sit upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. . But if ye hearken not to these words, by myself have I sworn, saith Jahve, that this house shall become a desolation. . For thus hath Jahveh said concerning the house of the king of Judah: A Gilead art thou to me, a head of Lebanon; surely I will make thee a wilderness, cities uninhabited; . And will consecrate against thee destroyers, each with his tools, who shall hew down the choice of thy cedars and cast them into the fire. . And there shall pass may peoples by this city, and one shall say to the other: Wherefore hath Jahveh done thus unto this great city? . And they will say: Because they have forsaken the covenant of Jahveh their God, and worshipped other gods and served them." Go down into the house of the king. The prophet could go down only from the temple; cf. and Jer 26:10. Not only the king is to hear the word of the Lord, but his servants too, and the people, who go in by these gates, the gates of the royal castle. The exhortation: to do right and justice, etc., is only an expansion of the brief counsel at , and that brought home to the heart of the whole people in , cf. Eze 22:6. The form עשׁוק for עושׁק, , occurs only here, but is formed analogously to גּדול, and cannot be objected to. אל־תּנוּ is strengthened by "do no violence." On "kings riding," etc., cf. Jer 17:25. - With cf. , where, however, the threatening is otherwise worded. בּי , cf. Gen 22:16. כּי introduces the contents of the oath. "This house" is the royal palace. לחרבּה as in , cf. Jer 27:17. The threatening is illustrated in by further description of the destruction of the palace. The royal castle is addressed, and, in respect of its lofty situation and magnificence, is called a Gilead and a head of Lebanon. It lay on the north-eastern eminence of Mount Zion (see on 1Ki 7:12, note 1), and contained the so-called forest-house of Lebanon (1Ki 7:2-5) and various other buildings built of cedar, or, at least, faced with cedar planks (cf. , ); so that the entire building might be compared to a forest of cedars on the summit of Lebanon. In the comparison to Gilead, Gilead can hardly be adduced in respect of its great fertility as a pasturing land (Num 32:1; Mic 7:14), but in virtue of the thickly wooded covering of the hill-country of Gilead on both sides of the Jabbok. This is still in great measure clothed with oak thickets and, according to Buckingham, the most beautiful forest tracts that can be imagined; cf. C. v. Raumer, Pal . S. 82. אם לא is a particle of asseveration. This glorious forest of cedar buildings is to become a מדבּר, a treeless steppe, cities uninhabited. "Cities" refers to the thing compared, not to the emblem; and the plural, as being the form for indefinite generality, presents no difficulty. And the attachment thereto of a singular predicate has many analogies in its support, cf. Ew. §317, a . The Keri נושׁבוּ is an uncalled for emendation of the Chet . נושׁבה, cf. Jer 6:5. - "I consecrate," in respect that the destroyers are warriors whom God sends as the executors of His will, see on Jer 6:4. With "a man and his weapons," cf. Eze 9:2. In keeping with the figure of a forest, the destruction is represented as the hewing down of the choicest cedars; cf. Isa 10:34. - Thus is to be accomplished in Jerusalem what Moses threatened, ; the destroyed city will become a monument of God’s wrath against the transgressors of His covenant. is modelled upon Deu 29:23., cf. 1Ki 9:8., and made to bear upon Jerusalem, since, along with the palace, the city too is destroyed by the enemy. From onwards the exhortation to the evil shepherds becomes a prophecy concerning the kings of that time, who by their godless courses hurried on the threatened destruction. The prophecy begins with King Jehoahaz, who, after a reign of three months, had bee discrowned by Pharaoh Necho and carried captive to Egypt; 2Ki 23:30-35; -4.

‏ Jeremiah 22:7

Jer 22:1-9 The king is warned against injustice, and the violent oppression of the poor and defenceless. - Jer 22:1 . "Thus said Jahveh: Go down to the house of the king of Judah and speak there this word, Jer 22:2 . And say: Hear the word of Jahveh, thou king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people, that go in by these gates. Jer 22:3 . Thus hath Jahveh said: Do ye right and justice, and save the despoiled out of the hand of the oppressor; to stranger, orphan, and widow do no wrong, no violence; and innocent blood shed not in this place. Jer 22:4 . For if ye will do this word indeed, then by the gates of this place there shall come in kings that sit upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. Jer 22:5 . But if ye hearken not to these words, by myself have I sworn, saith Jahve, that this house shall become a desolation. Jer 22:6 . For thus hath Jahveh said concerning the house of the king of Judah: A Gilead art thou to me, a head of Lebanon; surely I will make thee a wilderness, cities uninhabited; Jer 22:7 . And will consecrate against thee destroyers, each with his tools, who shall hew down the choice of thy cedars and cast them into the fire. Jer 22:8 . And there shall pass may peoples by this city, and one shall say to the other: Wherefore hath Jahveh done thus unto this great city? Jer 22:9 . And they will say: Because they have forsaken the covenant of Jahveh their God, and worshipped other gods and served them."

Go down into the house of the king. The prophet could go down only from the temple; cf. Jer 36:12 and Jer 26:10. Not only the king is to hear the word of the Lord, but his servants too, and the people, who go in by these gates, the gates of the royal castle. The exhortation: to do right and justice, etc., is only an expansion of the brief counsel at Jer 21:12, and that brought home to the heart of the whole people in Jer 7:6, cf. Eze 22:6. The form עשׁוק for עושׁק, Jer 21:12, occurs only here, but is formed analogously to גּדול, and cannot be objected to. אל־תּנוּ is strengthened by "do no violence." On "kings riding," etc., cf. Jer 17:25. - With Jer 22:5 cf. Jer 17:27, where, however, the threatening is otherwise worded. בּי , cf. Gen 22:16. כּי introduces the contents of the oath. "This house" is the royal palace. לחרבּה as in Jer 7:34, cf. Jer 27:17. The threatening is illustrated in Jer 22:6 by further description of the destruction of the palace. The royal castle is addressed, and, in respect of its lofty situation and magnificence, is called a Gilead and a head of Lebanon. It lay on the north-eastern eminence of Mount Zion (see on 1Ki 7:12, note 1), and contained the so-called forest-house of Lebanon (1Ki 7:2-5) and various other buildings built of cedar, or, at least, faced with cedar planks (cf. Jer 22:14, Jer 22:23); so that the entire building might be compared to a forest of cedars on the summit of Lebanon. In the comparison to Gilead, Gilead can hardly be adduced in respect of its great fertility as a pasturing land (Num 32:1; Mic 7:14), but in virtue of the thickly wooded covering of the hill-country of Gilead on both sides of the Jabbok. This is still in great measure clothed with oak thickets and, according to Buckingham, the most beautiful forest tracts that can be imagined; cf. C. v. Raumer, Pal. S. 82. ^{▼▼In 1834 Eli Smith travelled through it, and thus writes: "Jebel 'Ajlun presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak, covers a large part of it, while the ground beneath is clothed with luxuriant grass and decked with a rich variety of wild flowers. As we went from el-Husn to 'Ajlun our path lay along the summit of the mountain; and we often overlooked a large part of Palestine on one side and the whole of Haurân." - Rob. Phys. Geog. p. 54.} אם לא is a particle of asseveration. This glorious forest of cedar buildings is to become a מדבּר, a treeless steppe, cities uninhabited. "Cities" refers to the thing compared, not to the emblem; and the plural, as being the form for indefinite generality, presents no difficulty. And the attachment thereto of a singular predicate has many analogies in its support, cf. Ew. §317, a. The Keri נושׁבוּ is an uncalled for emendation of the Chet. נושׁבה, cf. Jer 6:5. - "I consecrate," in respect that the destroyers are warriors whom God sends as the executors of His will, see on Jer 6:4. With "a man and his weapons," cf. Eze 9:2. In keeping with the figure of a forest, the destruction is represented as the hewing down of the choicest cedars; cf. Isa 10:34. - Thus is to be accomplished in Jerusalem what Moses threatened, Deu 29:23; the destroyed city will become a monument of God’s wrath against the transgressors of His covenant. Jer 22:8 is modelled upon Deu 29:23., cf. 1Ki 9:8., and made to bear upon Jerusalem, since, along with the palace, the city too is destroyed by the enemy.

From Jer 22:10 onwards the exhortation to the evil shepherds becomes a prophecy concerning the kings of that time, who by their godless courses hurried on the threatened destruction. The prophecy begins with King Jehoahaz, who, after a reign of three months, had bee discrowned by Pharaoh Necho and carried captive to Egypt; 2Ki 23:30-35; 2Ch 36:1-4.