[346] i. 10.
[347] xiv. 8, xvii. 13.
[348] Amos v. 18, 20.
[349] xxxvii. 12 (R.V.).
[350] 1 Kings xxi. 3.
[351] Lev. xxv. 25, Law of Holiness; Ruth iv.
[352] 2 Sam. xxiv. 24: cf. 1 Chron. xxi. 25, where the price is six hundred shekels of _gold_. It is scarcely necessary to point out that "threshing-floor" (Sam.) and "place of the threshing-floor" (Chron.) are synonymous.
[353] By _value_ here is meant purchasing power, to which the weight denoted by the term shekel is now no clue.
[354] Gen. xxiii. (_P._).
[355] ἀνεγνωσμένον probably a corruption of ἀνεωγμένον.
[356] The text varies in different MSS. of the LXX.
[357] Cf. Cheyne, etc., _in loco_.
[358] Verse 15 anticipates by way of summary verses 42-44, and is apparently ignored in verse 25. It probably represents Jeremiah's interpretation of God's command at the time when he wrote the chapter. In the actual development of the incident, the conviction of the Divine promise of restoration came to him somewhat later.
[359] What was said of verse 15 partly applies to verses 17-23 (with the exception of the introductory words: "Ah, Lord Jehovah!"). These verses are not dealt with in the text, because they largely anticipate the ideas and language of the following Divine utterance. Kautzsch and Cornill, following Stade, mark these verses as a later addition; Giesebrecht is doubtful. Cf. v. 20 ff. and xxvii. 5 f.
[360] xxv. 12, xxix. 10.
xxiii. 3-8, xxiv. 6, 7, xxx., xxxi., xxxiii.[361]
"In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name whereby she shall be called."--JER. xxxiii. 16.
The Divine utterances in chapter xxxiii. were given to Jeremiah when he was shut up in the "court of the guard" during the last days of the siege. It may, however, have been committed to writing at a later date, possibly in connection with chapters xxx. and xxxi., when the destruction of Jerusalem was already past. It is in accordance with all analogy that the final record of a "word of Jehovah" should include any further light which had come to the prophet through his inspired meditations on the original message. Chapters xxx., xxxi., and xxxiii. mostly expound and enforce leading ideas contained in xxxii. 37-44 and in earlier utterances of Jeremiah. They have much in common with II. Isaiah. The ruin of Judah and the captivity of the people were accomplished facts to both writers, and they were both looking forward to the return of the exiles and the restoration of the kingdom of Jehovah. We shall have occasion to notice individual points of resemblance later on.
In xxx. 2 Jeremiah is commanded to write in a book all that Jehovah has spoken to him; and according to the present context the "all," in this case, refers merely to the following four chapters. These prophecies of restoration would be specially precious to the exiles; and now that the Jews were scattered through many distant lands, they could only be transmitted and preserved in writing. After the command "to write in a book" there follows, by way of title, a repetition of the statement that Jehovah would bring back His people to their fatherland. Here, in the very forefront of the Book of Promise, Israel and Judah are named as being recalled together from exile. As we read twice[362] elsewhere in Jeremiah, the promised deliverance from Assyria and Babylon was to surpass all earlier manifestations of the Divine power and mercy. The Exodus would not be named in the same breath with it: "Behold, the days come, saith Jehovah, that it shall no more be said, As Jehovah liveth, that brought up the Israelites out of the land of Egypt; but, As Jehovah liveth, that brought up the Israelites from the land of the north, and from all the countries whither He had driven them." This prediction has waited for fulfilment to our own times: hitherto the Exodus has occupied men's minds much more than the Return; we are now coming to estimate the supreme religious importance of the latter event.