12. Then the word of the Lord came unto Jeremiah the prophet (after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah,) saying,
12. Et fuit sermo Jehovae ad Jeremiam, postquam confregit Chananiah propheta jugum (aut, vinculum) e collo Jeremiae prophetae, dicendo,
13. Go and tell Hananiah, saying, Thus saith the Lord, Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
13. Vade et loquere cum Chanania, dicendo, (alloquere Chananiam, dicendo,) Sic dicit jehova, Vincula lignea fregisti; fac autem tibi loco illorum vincula ferrea.
It hence appears that Jeremiah had regard only to the common benefit of the people, and that he wisely kept silence for a time, that he might not throw pearls before swine, and thus expose in a manner the holy name of God to the insolence of the ungodly. He therefore waited until he might again go forth with new messages, and thus secure more credit to himself. For had he contended longer with Hananiah, contentions would have been kindled on every side, there would have been no hearing in a tumult, and the Jews would have wholly disregarded anything he might have then spoken. But as he had withdrawn from the crowd, and was afterwards sent by God, the Jews could not have so presumptuously despised him or his doctrine. This, then, was the reason why he was for a short time silent.
If he feared and trembled in the midst of these commotions, God in due time confirmed him by giving him new commands:
Now it is an abrupt sentence when he says,
1 It appears that the true reading has been retained here only by the Sept. when the verb "make" is given in the first person; the difference is only the addition of
The yokes of wood thou hast broken, But I have made for them yokes of iron.
Or if the vau be considered conversive, the line would be, --
But I will make for them yokes of iron.
The exigency of a passage is one of our best guides. -- Ed.
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