Chapter 49

1 The judgment of the Ammonites. 6 Their restoration. 7 The judgment of Edom, 23 of Damascus, 28 of Kedar, 30 of Hazor, 34 and of Elam. 39 The restoration of Elam.

1. Ammonites. Literally, “the sons of Ammon.” Like the Moabites, this nation was descended from Lot (see Gen. 19:38), the nephew of Abraham, and was thus related to Israel. When the Israelites entered Canaan, the Ammonites were in possession of the highlands of Transjordan east of the northern part of the Amorite kingdom of Sihon. The tribe of Gad became neighbor to the Ammonites when it took over Sihon’s northern territories. The Ammonites seem to have been of a particularly bitter disposition toward Israel. David (1 Chron. 19; 20:1–3), Jehoshaphat (2 Chron. 20:1–25), and Jotham (2 Chron. 27:5, 6) all warred against them. The Ammonites carried on a devious policy in Jeremiah’s time. Though at first allies of Babylon against Judah (see 2 Kings 24:2), they later attempted to enlist Judah in a league against Babylon (see on Jer. 27:3). When the destruction of Jerusalem came they expressed great satisfaction (see Eze. 25:1–7). They later plotted the murder of Gedaliah (see Jer. 40:14).

Their king. Heb. malkam, the consonants of which may stand for milkom (see 1 Kings 11:5, 33) and thus represent the name of the Ammonite deity. The LXX reads Melchom (thus supporting the reference to the Ammonite god, Milcom). Inasmuch as in Jer. 48 Jeremiah repeatedly mentions the Moabite god Chemosh (vs. 7, 13, 46), it seems reasonable to understand here the name of the Ammonites’ national deity. The name of this god has been attested in Ammonite inscriptions found at archeological sites.

Inherit Gad. When the people of Gad had been exiled by Tiglath-pileser III of Assyria (see 1 Chron. 5:26) in the latter half of the 8th century b.c., the Ammonites evidently came and took possession of their land.

2. Rabbah. The Ammonite capital, Rabbath-ammon, now ФAmmaЖn, capital of the Hashemite Kingdom of Jordan. The site is 23 mi. (36.8 km.) east of the Jordan River in a straight line.

3. Heshbon. See on ch. 48:2. The Moabite city is called upon to lament what has already happened to Ai, perhaps because it forebodes her doom also.

Ai. This is the only reference to an Ai in Transjordan. The town was probably near Heshbon.

Hedges. Heb. gederoth, a word used elsewhere of sheepfolds (see Num. 32:16, 36; 1 Sam. 24:3; Zeph. 2:6), which were fenced enclosures in the open fields. Jeremiah’s thought here is evidently that the people of Ammon will forsake their conquered cities and seek refuge in the open country in these corrals.

Their king. Or, Milcom (see on v. 1).

4. Valleys. The streams of Transjordan flow through deep valleys, called wadies, which often remain green when the rest of the country becomes dry. Rabbah is called “the city of waters” (see 2 Sam. 12:27).

5. Lord God of hosts. See on ch. 7:3.

6. Bring again. See on ch. 48:47.

7. Edom. The land of the Edomites, known also as “mount Seir” (see Gen. 36:8), lay south of Moab, extending from the brook Zered southward toward the Gulf of Aqabah. It included the country on both sides of the Arabah, the great geological fault that continues the rift of the Jordan valley, south of the Dead Sea. The country to the east of the Arabah is characterized by colorful limestone formations. Though it is semidesert and sparsely populated today, there is ample archeological evidence that Edom in Biblical times supported an extensive population. It was important for two reasons: first, it contained valuable copper and iron deposits (cf. Deut. 8:9), which its rulers exploited; and second, it controlled the trade route from the desert to western Palestine and the Mediterranean, as well as the great King’s Highway running north into Syria.

The people of Edom were more closely related to the Israelites than were either the Moabites or the Ammonites; they were descended from Esau, “who is Edom” (Gen. 36:1). For this reason Israel was commanded to show them special consideration (see Deut. 23:7). Although relations between the two nations appear at first to have been reasonably friendly (see Deut. 2:4–6, 29), they later deteriorated into bitter animosity. The Edomites took particular delight in the fact that Jerusalem was destroyed by the Babylonians (see Ps. 137:7).

Jeremiah’s prophecy against Edom closely parallels that of Obadiah. Several passages are so strikingly similar (Jer. 49:7; cf. Obadiah 8; Jer. 49:9, 10a; cf. Obadiah 5, 6; Jer. 49:14–16; cf. Obadiah 1–4) that it appears that one writer quoted the other. However, it is impossible to determine which represents the original and which a quotation, or whether, indeed, the two prophets may have collaborated on these passages and then each included them in his own utterance.

Teman. Either one of the tribal districts of Edom, taking its name from Teman, the grandson of Esau (see Gen. 36:15), or as a poetic synonym for Edom.

8. Dwell deep. That is, “dwell in the depths” (RSV), in inaccessible and hidden places of refuge. The stone formations so characteristic of the country afforded caves and recesses for hiding.

Dedan. A tribe descended from Abraham and Keturah (see Gen. 25:3). They were distinguished as merchants (see Eze. 27:15, 20; 38:13).

Calamity of Esau. Doubtless the calamities destined to fall upon Edom.

Visit. See on ch. 46:21.

9. Leave some. The thought is that grape gatherers generally leave gleanings, and thieves normally destroy only until they have enough, but the coming judgments would do a thorough work.

10. Seed. That is, children or descendants.

11. Fatherless children. In the midst of a picture of utter destruction the prophet calls upon those who survive the terrors of war to place their faith in Jehovah. Divine judgments are not without the positive purpose of bringing men back to Him.

12. Drink of the cup. See Jer. 25:15; cf. Jer. 13:12–14; Rev. 14:10).

13. Sworn by myself. Compare Heb. 6:13.

Bozrah. Usually identified with Buseirah, about 24 mi. (38.4 km.) south by east from the Dead Sea. It is evidently a different city from that mentioned in ch. 48:24.

16. Rock. Heb. selaФ. Jeremiah’s reference here is probably to the site of Sela (later known as Petra, “rock”), 51 mi. (81.6 km.) south of the Dead Sea. This was a virtually impregnable mountain fortress in a natural amphitheater. It was accessible only through a narrow gorge, the SйЖq, which winds for 11/4 mi. (2 km.) between precipitous walls 100 to 160 ft. (30.5 to 48.8 m.) high.

17. Desolation. Compare the prophecy against Jerusalem, ch. 19:8. See on v. 7 for a description of Edom.

19. He shall come. Verses 19–21 are virtually identical with ch. 50:44–46, where the same words are applied to Babylon.

Swelling of Jordan. Heb. geХon hayyarden, “the majesty of Jordan” (translated “the pride of Jordan” in Zech. 11:3). Some believe that Jeremiah refers to the swelling waters of the Jordan at flood season. Yet inasmuch as the phrase seems to denote a lair of lions, it seems more reasonable to understand this expression to apply to the rank growth of willows, tamarisks, and cane that lines the river’s banks (see on Jer. 12:5).

Who is like me? The exact meaning of the latter part of v. 19 is not clear. It appears that God here represents Himself as directing all that befalls Edom. This in itself should be a comfort even to those who are punished, for they may know that a divine hand directs their destiny.

20. Teman. See on v. 7.

Draw them out. The clause reads literally, “they shall drag them away, the little ones of the flock.” The rabbis understood this to mean that “the little ones of the flock shall drag them away,” and cited the later conquest of the Westland by the Persians, who in Jeremiah’s time were a very insignificant people. However, a more probable interpretation regards the phrase “little ones” as the object of the verb, and translates the passage, “Even the little ones of the flock shall be dragged away.” The reference is then to the complete captivity to come upon the people of Edom. Such a translation forms a better parallel with the final clause of the verse.

21. Red sea. The Hebrew here is dramatic, reading literally, “A cry—at the Red Sea is heard its noise.” The southern boundary of Edom, at its greatest prosperity, extended to the Gulf of Aqabah, the northeast tip of the Red Sea (see 1 Kings 9:26). The cry of anguish reaches to the farthest extent of the ravaged country.

22. Bozrah. See on v. 13.

23. Damascus. One of the most ancient of continuously inhabited places of importance in the Near East (see Gen. 14:15). The town was situated on a wide plateau east of the Anti-Lebanon range, in a fertile oasis formed by the Pharpar and Abana rivers. It was conquered by David (see 2 Sam. 8:5, 6) and again by Jeroboam II (see 2 Kings 14:28). However, during most of the period of the divided kingdom, Damascus was capital of one of the chief Aramaean states. It finally lost its independence to Tiglath-pileser III of Assyria in 733/732 b.c. For a considerable period thereafter it seems to have been comparatively insignificant politically. Aside from Jeremiah’s statement in Jer. 49:23–27, there is no other Biblical mention of Damascus during the period of the Exile, except the entirely incidental references in Eze. 27:18; 47:16–18; 48:1. Yet Damascus remained a highly important commercial center. It was situated at the junction of two leading trade routes, (1) the Way of the Sea, which ran north from Egypt along the Mediterranean coast, and thence across northern Palestine by way of Megiddo and the Sea of Galilee, and (2) the King’s Highway, which carried the desert trade from Arabia and Edom north through Transjordan. These roads met at Damascus and thence ran across the desert into Mesopotamia. Thus the Aramaeans became the great inland commercial nation of the Near East, as the Phoenicians became the sea traders.

Hamath. A city on the Orontes River 118 mi. (188.8 km.) north by east from Damascus; the modern Hamaµ. The name appears in the Assyrian inscriptions as AmaЖttu and HЙammaЖtu.

Arpad. The modern Tell ErfaЖd, a city about 95 mi. (152 km.) north of Hamath and 19 mi. (30.4 km.) north by west from Aleppo. The name appears in Assyrian texts as Arpadda. Hamath and Arpad are frequently mentioned together (see 2 Kings 18:34; 19:13; Isa. 10:9; 36:19).

27. Ben-hadad. Compare Amos 1:4. Ben-hadad is literally, “son of Hadad.” Hadad was an Aramaean god. Benhadad was a characteristic name of the kings of Damascus (see 1 Kings 15:18; 20:1; 2 Kings 13:3; see on 1 Kings 15:18). Here it seems to be used as a general reference to the Syrian kings.

28. Kedar. These people were descendants of Ishmael (see Gen. 25:13) and thus, like the Moabites, Ammonites, and Edomites mentioned in Jer. 48; 49, were related to Israel. They were apparently noted as archers (Isa. 21:16, 17). It is clear from Jer. 49:29 that they led a nomadic, pastoral existence. According to 27:21, their homeland was Arabia. This is also clear from the reference to them here as “the men of the east,” Heb. beneРqedem, “sons of the east,” also translated, “children of the east,” a frequent term for the dwellers in the Arabian Desert (see on Judges 6:3; 1 Kings 4:30; cf. Judges 7:12; 8:10; Job 1:3; Eze. 25:4, 10).

Hazor. The OT mentions several places by this name (Joshua 11:1; 15:23, 25; Neh. 11:33). All of these, however, appear to have been west of the Jordan, whereas the Hazor mentioned here is clearly east of Palestine. It has been suggested that the name Hazor, Heb. chasor, may be derived from the Heb. chaser, “an unwalled town,” “a village.” The word “villages” in the phrase “the villages that Kedar doth inhabit” (Isa. 42:11) is from chaser. Thus there may be a general reference here to those Arabs living in villages as contrasted with their nomadic neighbors who are indicated by the name Kedar.

31. Arise. Spoken by the Lord to the invading Babylonians.

Wealthy. Heb. shelew, “undisturbed,” “carefree.” The people of Arabia are represented as living a free, nomadic life without the fortifications customary among more settled peoples.

32. The utmost corners. See on ch. 9:26.

33. Dragons. Heb. tannim, “howling ones,” probably jackals. These animals are repeatedly referred to in Scripture in connection with desolate cities (see Isa. 13:22; Jer. 9:11; 10:22; 51:37). The translation “dragons” seems to have arisen through confusing tannim with tannin, “a serpent” (Ex. 7:9, 12), or “dragon” (Isa. 27:1; 51:9; etc.).

A desolation for ever. The absence of any trace of this Hazor (see on v. 28) bears out the truth of this prediction.

34. Elam. This was the country occupying the highlands to the east of Babylonia, an area now in the western portion of modern Iran. Elam lost its independence to the Assyrians under Ashurbanipal (669–c. 627 b.c.), and was subsequently swallowed up in the revived Babylonian Empire of the time of Nebuchadnezzar.

Beginning of the reign. This prophecy was given soon after the deportation of Jews to Babylon in 597 b.c., when Nebuchadnezzar took Jehoiachin, the royal family, and many soldiers and artisans into exile. Thereafter the Babylonian king placed Zedekiah, Jehoiachin’s uncle, on the throne. A prophecy regarding Elam was particularly significant to the Jews at a time when many were exiles in Babylon and thus in closer contact with the Elamites than ever before.

This prophecy was delivered at a crucial time in Jeremiah’s personal career. It is contemporary with his message against the foreign ambassadors sent to Zedekiah (see ch. 27; see on ch. 27:3).

There is insufficient information to trace historically the fulfillment of all the details of this prediction. As with Edom (see on Obadiah 15, 17), certain features may have been related to the future glory of Israel, and hence to that extent conditional.

35. The bow. The Elamites were famed for their archery (see Isa. 22:6).

38. Set my throne. A figure indicating that God would superintend the affairs of Elam (see Ps. 103:19; Jer. 43:10).

39. Bring again. See on ch. 48:47.

Ellen G. White comments

11  MH 202