Jer 27:16 | KD | STEP | The priests and all the people are warned to give no belief to the false prophesyings of a speedy restoration of the vessels carried off to Babylon. - Jer 27:16. "Thus hath Jahveh said: Hearken not to the sayings of your prophets that prophesy unto you: Behold, the vessels of Jahveh’s house shall now shortly be brought again from Babylon; for they prophesy a lie unto you. Jer 27:17. Hearken not unto them; serve the king of Babylon and live; wherefore should this city become a desert? Jer 27:18. But if they be prophets, and if the word of Jahveh be with them, let them now make intercession to Jahveh of hosts, that the vessels which are left in the house of Jahveh, and in the king’s house, and in Jerusalem, go not to Babylon. Jer 27:19. For thus saith Jahveh of hosts concerning the pillars and the [brazen] sea and the frames, and concerning the other vessels that are left in this city, Jer 27:20. Which Nebuchadnezzar king of Babylon took not away when he carried away captive Jechoniah the son of Jehoiakim king of Judah from Jerusalem to Babylon, with all the nobles of Judah and Jerusalem. Jer 27:21. For thus saith Jahveh of hosts, the God of Israel, concerning the vessels that are left in the house of Jahveh, and in the house of the king of Judah, and in Jerusalem: Jer 27:22. To Babylon shall they be brought, and there shall they remain until the day that I visit them, saith Jahveh, and carry them up, and bring them back to this place." Here Jeremiah gives King Zedekiah warning that the prophecies of a speedy end to Chaldean bondage are lies, and that confidence in such lies will hurry on the ruin of the state. He at the same time disabuses the priests of the hope raised by the false prophets, that the vessels of the temple and of the palace that had been carried off at the time Jechoniah was taken to Babylon will very soon be restored; and assures them that such statements can only procure the destruction of the city, since their tendency is to seduce king and people to rebellion, and rebellion against the king of Babylon means the destruction of Jerusalem - a prophecy that was but too soon fulfilled. The vessels of the temple, , are the golden vessels Solomon caused to be made (1Ki 7:48.), which Nebuchadnezzar had carried to Babylon, 2Ki 24:13. מבּבלה, from towards Babylon, i.e., from Babylon, whither they had been taken; cf. Ew. §216, b . "Now shortly," lit., hastily or speedily, i.e., ere long, cf. , where the prophet Hananiah foretells the restoration of them within two years, in opposition to Jeremiah’s affirmation that the exile will last seventy years. To show more clearly the irreconcilableness of his own position with that of the false prophets, Jeremiah further tells what true prophets, who have the word of Jahveh, would do. They would betake themselves in intercession to the Lord, seeking to avert yet further calamity or punishment, as all the prophets sent by God, including Jeremiah himself, did, cf. Jer 7:16. They should endeavour by intercession to prevent the vessels that are still left in Jerusalem from being taken away. The extraordinary expression לבלתּי באוּ has probably come from the omission of Jod from the verb, which should be read יבאוּ. As it stands, it can only be imperative, which is certainly not suitable. לבלתּי is usually construed with the infinitive, but occasionally also with the temp. fin .; with the imperf., which is what the sense here demands, in ; with the perf., Jer 23:14. - Of the temple furniture still remaining, he mentions in as most valuable the two golden pillars, Jachin and Boaz , 1Ki 7:15., the brazen sea, 1Ki 7:23., and המּכונות, the artistic waggon frames for the basins in which to wash the sacrificial flesh, 1Ki 7:27.; and he declares they too shall be carried to Babylon, as happened at the destruction of Jerusalem, 2Ki 25:13. (בּגלותו for בּהגלותו.)

‏ Jeremiah 27:16

The priests and all the people are warned to give no belief to the false prophesyings of a speedy restoration of the vessels carried off to Babylon. - Jer 27:16. "Thus hath Jahveh said: Hearken not to the sayings of your prophets that prophesy unto you: Behold, the vessels of Jahveh’s house shall now shortly be brought again from Babylon; for they prophesy a lie unto you. Jer 27:17. Hearken not unto them; serve the king of Babylon and live; wherefore should this city become a desert? Jer 27:18. But if they be prophets, and if the word of Jahveh be with them, let them now make intercession to Jahveh of hosts, that the vessels which are left in the house of Jahveh, and in the king’s house, and in Jerusalem, go not to Babylon. Jer 27:19. For thus saith Jahveh of hosts concerning the pillars and the [brazen] sea and the frames, and concerning the other vessels that are left in this city, Jer 27:20. Which Nebuchadnezzar king of Babylon took not away when he carried away captive Jechoniah the son of Jehoiakim king of Judah from Jerusalem to Babylon, with all the nobles of Judah and Jerusalem. Jer 27:21. For thus saith Jahveh of hosts, the God of Israel, concerning the vessels that are left in the house of Jahveh, and in the house of the king of Judah, and in Jerusalem: Jer 27:22. To Babylon shall they be brought, and there shall they remain until the day that I visit them, saith Jahveh, and carry them up, and bring them back to this place."

Here Jeremiah gives King Zedekiah warning that the prophecies of a speedy end to Chaldean bondage are lies, and that confidence in such lies will hurry on the ruin of the state. He at the same time disabuses the priests of the hope raised by the false prophets, that the vessels of the temple and of the palace that had been carried off at the time Jechoniah was taken to Babylon will very soon be restored; and assures them that such statements can only procure the destruction of the city, since their tendency is to seduce king and people to rebellion, and rebellion against the king of Babylon means the destruction of Jerusalem - a prophecy that was but too soon fulfilled. The vessels of the temple, Jer 27:16, are the golden vessels Solomon caused to be made (1Ki 7:48.), which Nebuchadnezzar had carried to Babylon, 2Ki 24:13. מבּבלה, from towards Babylon, i.e., from Babylon, whither they had been taken; cf. Ew. §216, b. "Now shortly," lit., hastily or speedily, i.e., ere long, cf. Jer 28:3, where the prophet Hananiah foretells the restoration of them within two years, in opposition to Jeremiah’s affirmation that the exile will last seventy years. ^{▼▼These words are not given in lxx, and so Mov. and Hitz. pronounce them spurious. Haev., on the other hand, and with greater justice, says (Introd. ii. 2), that the lxx omitted the words, because, according to an Alexandrian legend, the temple furniture was really very soon restored, even in Zedekiah’s time, cf. Baruch 1:8ff.; so that the false prophets were in the right. The passage cited from Baruch does not indeed give a very rigorous proof of this. It alleges that the silver vessels which Zedekiah had caused to be made after Jechoniah’s exile had been brought back by Baruch. But considering the innumerable arbitrary interferences of the lxx with the text of Jeremiah, the omission of the words in question cannot justify the slightest critical suspicion of their genuineness.}

To show more clearly the irreconcilableness of his own position with that of the false prophets, Jeremiah further tells what true prophets, who have the word of Jahveh, would do. They would betake themselves in intercession to the Lord, seeking to avert yet further calamity or punishment, as all the prophets sent by God, including Jeremiah himself, did, cf. Jer 7:16. They should endeavour by intercession to prevent the vessels that are still left in Jerusalem from being taken away. The extraordinary expression לבלתּי באוּ has probably come from the omission of Jod from the verb, which should be read יבאוּ. As it stands, it can only be imperative, which is certainly not suitable. לבלתּי is usually construed with the infinitive, but occasionally also with the temp. fin.; with the imperf., which is what the sense here demands, in Exo 20:20; with the perf., Jer 23:14. - Of the temple furniture still remaining, he mentions in Jer 27:19 as most valuable the two golden pillars, Jachin and Boaz, 1Ki 7:15., the brazen sea, 1Ki 7:23., and המּכונות, the artistic waggon frames for the basins in which to wash the sacrificial flesh, 1Ki 7:27.; and he declares they too shall be carried to Babylon, as happened at the destruction of Jerusalem, 2Ki 25:13. (בּגלותו for בּהגלותו.) ^{▼▼The statement in Jer 27:19-22 is wide and diffuse; it is therefore condensed in the lxx, but at the same time mutilated. From the fact Mov., with Hitz. agreeing thereto, concludes that the Hebr. text has been expanded by means of glosses. Graf has already shown in reply to this, that the hand of a later glossator interpolating materials from Jer 52:17; 2Ki 24:13 and 2Ki 24:1 is not betrayed in the extended account of the furniture remaining, and of the occasion on which it was left behind. He goes on to show that it is rather the editorial hand of Baruch than the hand of the glossator that is to be presumed from the fact that, in consequence of the narrative part of Jer 27:20, Jer 27:19 is repeated in Jer 27:21; and from the further fact that it is impossible here to discriminate the interpolated from the original matter. Graf has also so conclusively proved the worthlessness of the distinguishing marks of the glossator adduced by Mov. and Hitz., that we adopt in full his argument. Such marks are (we are told), (1) the scriptio plena of מכונות here, as contrasted with Jer 52:17; 2Ki 25:13; 2Ch 4:14, and of יכוניה, as against 2Ch 24:1; 2Ch 28:4; 2Ch 29:2; and yet the interpolations in Jer 27:19 and Jer 27:20 are said to have been taken directly from Jer 52:17 and Jer 24:1. (2) The expression חרים, which is alleged not to have come into use till the exile. But the fact of its standing here and in Jer 39:6 is enough to show it to have been earlier in use; cf. also 1Ki 21:8, 1Ki 21:11; and since it is not used in Jer 24:1 and Jer 29:2, it is certain that it has not been got from there. (3) The "slip-shod" וירושׁלים, Jer 27:21, for ובירושׁלים, Jer 27:18, which is, however, occasioned simply by the preceding accusative of place, 'בית יהוה וגו (Jer 27:18 also בּבית יהוה).}