19. The Lord hath said concerning you, O ye remnant of Judah, Go ye not into Egypt: know certainly that I have admonished you this day.
19. Loquutus est Jehova contra vos, reliquiae Jehudah, Ne eatis in Aegyptum; sciendo sciatis quod contestatus fuerim vos hodie:
20. For ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God; and according unto all that the Lord our God shall say, so declare unto us, and we will do it.
20. Quoniam fefellistis animus vestras (aut, fallaces fuistis in animabus vestris) quando misistis me ad Jehovam Deum vestrum, dicendo, Ora pro nobis Jehovam Deum nostrum; et secundum omnia quae locutus Jehova Deus noster fuerit, sic annuntia nobis et faciemus.
21. And now I have this day declared it to you; but ye have not obeyed the voice of the Lord your God, nor any thing for the which he hath sent me unto you.
21. Ego autem annuntiavi vobis hodie, et non audivistis vocem Jehovae Dei vestri, et secundum omnia propter quae misit me ad vos.
Here the Prophet explains more fully their sin; for their punishment might have appeared extreme, had not their impiety been more clearly unfolded. He then says that this punishment ought not to be regarded as too rigid, because God had not once only protested against the Jews and admonished them in a solemn manner and before witnesses; but they to the last not, only despised his counsel and warnings, but proudly rejected them. And he adds, that they dealt falsely and perfidiously with God, because they pretended that they would be obedient as soon as the will of God was known; but they shewed that in reality they had no such purpose; for their own vanity and deceit took full possession of them when the Prophet answered them in God's name; nor had they a desire to obey God.
Let us now consider the words:
he now adds another circumstance, that they had sent him under the pretense of rare piety, as though they were in every way ready to render obedience to God. But he first says that they had deceived themselves, or had been deceived. The verb
He reproves them not only for perfidy, but also for sacrilege, because they wickedly profaned the name of God. For it. was not to be endured that they should pretend a regard for religion, and testify that they would be obedient to God, and should at the same time cherish in their hearts that perverse intention which afterwards they discovered. And hence he not only relates that he had been sent, but that he had also been solicited to intercede for them. It was then a twofold sacrilege, for they had asked what would please God, and afterwards disregarded the prophecy, -- and then they offered a prayer, and when God gave them an answer by his servant., they counted it as nothing! We now perceive why Jeremiah so expressly mentioned these two things.
He at length adds,
1 All the versions and the Targum differ as to the construction of these two verses, the 19th and the 20th, and modern authors too. I offer the following rendering, --
19. The word of Jehovah to you, the remnant of Judah, is this, Enter not into Egypt; knowing, know (or, surely know,) that I make this pro-
20. test to you this day. Verily, ye do go greatly astray against your own selves; for ye sent me to Jehovah your God, etc., etc.
The first clause is according to the Vulg. The express message was, not to enter into Egypt. What they were to know and remember was the protest he made to them. Then in verse 20th, he charges them with inconsistency, that they went astray from their own professions, and afterwards he specifies what they had promised. There is, according to this view, a consistency in the whole passage. The word soul is often taken for the person: "against your own selves," is literally "against your own souls." The meaning of the phrase is, that they belied themselves, as it is evident from what follows. The past tense in Hebrew may often be rendered by the present, as it refers to time up to the present and including the present. The future also in Hebrew may be rendered by the present, because it refers often to what is now and continues to be. -- Ed.
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