“As I live,” says Yahweh, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there. I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.
But to the land to which their soul longs to return, there they will not return.”
Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?
O earth, earth, earth, hear Yahweh’s word!
Yahweh says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne, and ruling in Judah.”
John Calvin 1540 · Public Domain On vv24–30 God here makes an oath that he had resolved…
God here makes an oath that he had resolved to punish Jeconiah, who was also called Jehoiachim. And he says, That though he sat on the throne of David, he would yet be a miserable exile. We have, indeed, seen elsewhere, that the Jews were so fascinated as to think that, God was bound to them; and at the same time they allowed themselves every liberty in sinning, under the pretense that God had promised that the kingdom of David would remain as long as the sun and moon continued in the heavens, (Psalm 89:37) but they did not consider that there was a mutual compact in God’s covenant; for he required them to be faithful on their part: nor did they consider that many were Abraham’s children according to the flesh, who were not his lawful children before God. As to the king himself, he never thought it possible that he should be driven into exile, because he was David’s successor and ordained by God.
This, then, is the reason why God now declares, Even though that Coniah were as a sealing ring on my finger, I would yet pluck it off thence However exalted then was Jeconiah, God shews that his dignity would be only for a time, and would soon fade away; for he would be at length thrust from his throne, and his condition wholly changed. The word Coniah is, no doubt, in a mutilated form, instead of Jehoiachin. The Prophet then calls him Coniah by way of contempt, as though he did not think him worthy of the complete name, but expresses it in two instead of four syllables. So the Prophet, though Jeconiah was then the king, yet calls him Coniah.
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Now, this passage teaches us, that we ought not to be in such a way proud of God’s favors, as to forget what we are, but ever to remember that we are dependent on him, and that we ought diligently to pray to him at all times; for security breeds contempt; hence it is; that God strips us of the ornaments with which we have been clothed; and it is a just reward for our ingratitude. Let all, then, who excel others know, that what has been given may at any time be taken away, except good conscience be as it were the guard to preserve God’s gifts and benefits, so that they may not at any time fall away or be lost. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv24, 29, 30 Who was called Jehoiachin, or Jeconiah, whom he calleth…
Who was called Jehoiachin, or Jeconiah, whom he calleth here Coniah in contempt, who thought his kingdom could never depart from him, because he came of the stock of David, and therefore for the promise sake could not be taken from his house: but he abused God’s promise, and therefore was justly deprived of the kingdom.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–30 Jer 22:24 [As] I live, saith the LORD, though…
Jer 22:24 [As] I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;
Ver. 24. As I live, saith the Lord.] An oath which none may lawfully take but God himself, who is life itself. It is therefore sinful for any one to say, As I live, such a thing is so or so. That is God’s oath. See Num 14:21 Psa 95:11.
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Though Coniah.] So Jechoniah, or Jehoiakin, by an aphaeresis, dropping a letter, is called in scorn and contempt. Prepared he was of the Lord, as his name signifieth, for misery; and yet he was now but eighteen years old. {2Ki 24:8} Youth excuseth not those that are wicked. This young king was scarce warm in his throne when carried captive to Babylon.
Were the signet on my right hand.] Which is very carefully kept and carried about. See Son 8:6 Hag 2:23, where good Zerubbabel, the nephew of this Jechoniah, is called God’s "signet."
Yet would I pluck thee thence.] This Nazianzen fitly applieth to preachers, such as prove vile and vicious.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24–30 Coniah he meaneth Jehoiachim, 2Ki 24:8, whose name was…
By
Coniah he meaneth Jehoiachim, 2Ki 24:8, whose name was Jeconiah, 1Ch 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here in contempt called Coniah. He saith, that though this Coniah were as dear to him as his signet, which every man keepeth safe, yet this should not secure him from Divine vengeance.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv24–30 As I live, saith the Lord,.... The form of…
As I live, saith the Lord,.... The form of an oath, used to express the greater certainty of what is after delivered: swearing by his life is swearing by himself; see Heb 6:13;
though Coniah the son of Jehoiakim, king of Judah; the same with Jeconiah, so nicknamed by way of contempt; and it may be to denote the diminution of his glory and kingdom, and the shortness of his reign:
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were the signet upon my right hand; ever so near to him, or ever so much valued by him, as he had been before, and so constantly cared for and regarded by him; as a ring, with anything respectable engraved on it, is constantly wore by persons, and greatly valued; especially such as had on them the image or picture of a person loved, as was usual in some countries, to which the allusion is by some thought to be: so the friends of Epicurus used to have his image engraved upon their rings, which they wore on their fingers in respect to him, and as an omen of good to themselves (b); see Sol 8:6;
yet would I pluck thee thence: with great displeasure and indignation: it designs being removed from his throne and kingdom, and out of his native land, and carried into a far country, as follows.
(b) Vid. Alexand. ab Alex. Genial. Dier. l. 2. c. 19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24, 28, 30 Coniah - By Coniah he means Jehoiakim, whose name…
Coniah - By Coniah he means Jehoiakim, whose name was Jeconiah, 1 Chron. iii, 13, (for all Josiah's sons had two names, and so had his grandchild Jeconiah) here in contempt called Coniah. The signet - Tho' he were as dear as a signet, which every man keeps safe.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24, 26, 28, 29, 30 Verse 24. Though Coniah] Called Jeconiah, probably on ascending…
Verse 24. Though Coniah] Called Jeconiah, probably on ascending the throne. See Clarke on Jer 22:10.
The signet upon my right hand] The most precious seal, ring, or armlet. Though dearer to me than the most splendid gem to its possessor.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv24, 29 Jer 22:24-28. As I live, saith the Lord, though…
Jer 22:24-28. As I live, saith the Lord, though Coniah were the signet, or, rather, the ring, upon my right hand — By Coniah he means Jehoiachin, whose name was Jeconiah, 1Ch 3:16, (for all Josiah’s sons had two names, and so had his grandchild Jeconiah,) here, in contempt, called Coniah; yet would I pluck thee thence — Though he were never so near and dear to me, as dear as a signet, or ring, which every man keeps safe, yet his wickedness would make him forfeit all my favour toward him. “The ring was anciently worn as a mark of sovereignty. When Alexander was dying, he gave his ring to Perdiccas, thus, as it were, marking him out for his successor.” And I will cast thee out, and thy mother that bare thee — We are informed, (2Ki 24:15,) that Nebuchadnezzar carried away Jehoiachin, that is, Jeconiah or Coniah, to Babylon, and his mother, and his wives, &c. Is this man Coniah a despised broken idol, &c. — Blaney renders the verse more literally, thus: “A contemptible, broken idol is this man Coniah? Or a vessel in which none delighteth? Wherefore are they cast forth, he and his seed, and thrown upon a land which they knew not?” As if he had said, “Would any one have thought that this man, who was invested with royal dignity, should be rendered no better than a broken image of royalty, a mere potsherd, utterly contemptible and useless?”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24, 26, 28, 29, 30 The words “king of Judah,” belong to Coniah, and…
The words “king of Judah,” belong to Coniah, and prove that he was king regnant when the prophet wrote. The prophet gives him the name by which he was known when in a private station 1Ch 3:16 as he had done previously with Jehoahaz. These two kings bore their royal names for so short a time that they probably never got into general use.
The signet - The badge of office. To part with it, was to part with the royal authority.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv24, 26, 27, 28, 30 Jechonias: Joachin, (4 Kings xxiv. 6.; Worthington) or Chenias,…
Jechonias: Joachin, (4 Kings xxiv. 6.; Worthington) or Chenias, who did not take warning by his predecessor’s misfortune. --- Ring, or seal, if he were most dear to me, the prime minister of the greatest monarch, Aggeus ii. 24. (Calmet) --- Alexander the Great gave his ring to Perdiccas, designating him his successor, or regent. (Curtius x.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv24, 28 e. Prophecy relating to the person of Jehoiachin
e. Prophecy relating to the person of Jehoiachin
α. Before the Deportation
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Jer_22:24-27
24 As I live, saith Jehovah, though Coniah,15
The son of Jehoiakim, king of Judah,
Were the signet ring upon my right hand,
Yet would I pluck thee thence.16
25 And I give thee into the hand of them that seek thy life,
And into the hand of those before whom thou fearest,
Even into the hand of Nebuchadrezzar, king of Babylon,
And into the hand of the Chaldeans.
26 And I cast thee forth, and thy mother that bare thee,
Into another country, 17 where ye were not born;
And there ye shall die.
27 But to the land whither their soul desires to return,18
Thither shall they not return.
EXEGETICAL AND CRITICAL
Jehovah swears by His life, that though Jehoiachin, the king of Judah, were the signet-ring on His right hand, yet He would tear it off (Jer_22:24), give him into the hands of Nebuchadnezzar (Jer_22:25), and hurl him forth, together with his mother, into a foreign land. There they shall die (Jer_22:26) and never return to the home for which they have so longing a desire (Jer_22:27). It is evident that this utterance is addressed to Jehoiachin during his reign. He is addressed as king; Nebuchadnezzar stands menacingly in the vicinity; the captivity is still future.
Jer_22:24. As I live … thence. King Jehoiachin, Jehoiakim’s son and successor, who however reigned only three months (2Ki_24:8; three months and ten days, 2Ch_36:9), appears under the name of Jeconiah also in Jer_24:1; Jer_27:20; Jer_28:4; Jer_29:2; 1Ch_3:16-17 : comp. Est_3:6. I believe that the abbreviation here denotes a disparaging treatment of the royal name. Somewhat of the feeling expressed in Jer_22:28 may be traced in it: “Is not this man Coniah a despised broken vessel?”—Since moreover Jeremiah never calls this king Jehoiachin (יְהוֹיָכִין, he is so called only in Jer_52:31), it is possible that Jeconiah was his proper, original name, and Jehoiachin only supplementary, assumed during his brief reign. Although Jeremiah acknowledges him as king, he guards against using a name expressing a false arbitrary hope, as he also retains the original personal name Shallum, instead of the inappropriately chosen royal name of Jehoahaz (Jer_22:11).—Though Coniah … were, etc. If it were not for יהְיֶה (imperfect) I should be disposed to render in the sense of although he is. But אִם with the imperfect cannot possibly be taken otherwise than in the sense of a conditional sentence. I do not think that we can regard the signet-ring here as a symbol of power, i. e. as a sign of investiture with royal authority. (Comp. Gen_41:42; Est_3:10; Est_8:2). For in this sense Jeconiah was really a signet-ring. But the signet is here only a jewel, a costly valuable ornament (Son_8:6). The Lord would therefore say: As I would pluck away the dearest jewel from which I had never parted hitherto, were it become bad, useless, therefore unworthy of me, so must I reject Jeconiah, as one who is despicable, useless, unworthy, even though he were the signet-ring on my right hand, which he is. not. אּם is here as in Psa_139:8-9; Amo_9:2-4; Isa_10:22; Oba_1:4.
Jer_22:25-27. And I give thee unto the hand … they not return. Comp. Jer_19:7; Jer_21:7; Jer_34:20-21.—And thy mother. She was Nehushta, the daughter of Elnathan, 2Ki_24:8. Comp. Jer_13:18.
DOCTRINAL AND ETHICAL
1. On Jer_21:2. “King Zedekiah sends word to Jeremiah, that the Lord is to do according to all His miracles, that Nebuchadnezzar may withdraw. A demand rather cavalierly made in such evil circumstances. But the noble are so unfortunate! It is indeed as though it only depended on them to arrange matters with God; as if He were only waiting for them, as if it were a point of honor not to be over-hasty, but first to await a little extremity …. It is a very necessary observance for a servant of the Lord, that he try his superiors, whether there is any trace remaining in them of having been once baptized, well brought up and instructed in the fear of the Lord. If he observe anything of this kind, he must insist upon it and especially not allow them to deal too familiarly with the Judge of all the earth, but plainly demonstrate to them their insufficiency and nothingness, if they measure themselves by Him. Though Zedekiah had spoken so superficially, Jeremiah answered him without hesitation, definitely and positively, and accustomed him to a different manner of dealing with the Lord.” Zinzendorf. “When the ungodly desire God’s help, they commonly appeal not to His saving power to heal them, but to His miraculous power to save them, while they persist in their impenitence.” Starke.
2. On Jer_21:8. “It is pure grace on the part of God, when He leaves to man the choice between the good and the evil; not that it is permitted him to choose the evil, but that he may choose freely the good, which he is under obligation to do, Deu_30:19.” Starke. “God lays before us the way of life and the way of death. The way of life is however always contrary to human reason, and that on which it sees merely death and shame. … If thou wilt save thyself thou must leave the false Jerusalem, fallen under the judgment, and seek thy life where there seems to be only death. He who would save his life must lose it, and he who devotes it for the sake of the truth will save it.” Diedrich.
3. On Jer_21:11-14. “To be such a king is to be an abomination to the Lord, and severe judgment will follow. God appoints magistrates for His service and for the use of men; he who only seeks his own enjoyment in office, is lost. Jerusalem, situated on rocks in the midst of a plain, looks secure; but against God neither rocks avail nor aught else. The fire will break out even in them, and consume all around, together with the forest of cedar-houses in the city. The corruption is seated within, and therefore proceeds from within outwards, so that nothing of the former stock can remain. What shall a government do which no longer bears the sword of justice? What shall a church do which is no longer founded on God’s truth as its only power?” Diedrich. Comp. moreover on the whole of Jeremiah 24. the extended moral reflections of Cyrillus Alex. περὶ τῆς ἐν πνεύματι καὶ ἀληθ. προσκυνήσεως. Lib. I.
4. On Jer_22:1. “Jeremiah is to deliver a sermon at court, in which he reminds the king of his office of magistrate, in which he is to administer justice to every man.” Cramer.
It was no easy task for Jeremiah to go into the lions’ den and deliver such an uncourtly message to him. We are reminded of the prophet Jonah. But Jeremiah did not flee as he did.
5. On Jer_22:1-3. [“But we ought the more carefully to notice this passage, that we may learn to strengthen ourselves against bad examples, lest the impiety of men should overturn our faith; when we see in God’s church things in such disorder, that those who glory in the name of God are become like robbers, we must beware lest we become on this account alienated from true religion. We must, indeed, desert such monsters, but we must take care lest God’s word, through men’s wickedness, should lose its value in our esteem. We ought then to remember the admonition of Christ, to hear the Scribes and Pharisees who sat in Moses’ seat (Mat_23:2).” Calvin.—S. R. A.]
6. On Jer_22:10. [“Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be, that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and our children (Luk_23:28).” Henry.—S. R. A.]
“Nequaquam gentilis plangendus est atque Judæus, qui in ecclesia non fuerunt et simul mortui sunt, de quibus Salvator dicit: dimitte mortuos sepelire mortuos suos (Mat_8:22). Sed eos plange, qui per scelera atque peccata egrediuntur de ecclesia et nolunt ultra reverti ad earn damnatione vitiorum.” Hieron. Epist. 46 ad Rusticam. “Nolite flere mortuum, sed plorate raptorem avarum, pecuniæ sitientem et inexplebilem auri cupidinem. Cur mortuos inutiliter ploramus? Eos ploremus, qui in melius mutari possunt.” Basilius Seleucensis. Comp. Basil, Magn. Homil. 4 de Gratiarum actione post dimid.—Ghislerus.
7. On Jer_22:6-9. “God does not spare even the authorities. For though He has said that they are gods, when they do not rightly administer their office they must die like men (Psa_82:6) … No cedars are too high for God, no splendor too mighty; He can destroy all at once, and overturn, and overturn, and overturn. Eze_21:27,” Cramer.
Another passage from which it is seen how perverse and unjustifiable is the illusion that God’s election is a surety against His anger, and a permit to any wilfulness. The individual representatives of the objects of divine election should never forget that God can march over their carcases, and the ruins of their glory, to the fulfilment of His promise, and that He can rebuild on a higher stage, what He has destroyed on a lower. Comp. remarks on Jer_22:24.
8. On Jer_22:13-19. It is blasphemy to imagine that God will be frère et compagnon to all princes as such, and that He has a predilection for them as of His own kind. Does He not say to his majesty the king of Judah, with whom, in respect of the eminence of his dynasty and throne no other prince of earth could compare, that he should be buried like an ass, dragged and cast out before the gates of Jerusalem? This Jehoiakim was however an aristocrat, a heartless, selfish tyrant, who for his own pleasure trampled divine and human rights under foot. If such things were done in the green tree, what shall be done in the dry?
“He who builds his house with other people’s property, collects stones for his grave.” Cramer.
9. On Jer_22:14. [“It was a proof of luxury when men began to indulge in superfluities. In old times the windows were small; for use only was regarded by frugal men; but afterwards a sort of madness possessed the minds of many, so that they sought to be suspended as it were in the air. And hence they began to have wider windows. The thing in itself, as I have said, is not what God condemns; but we must ever remember, that men never go to excesses in external things, except when their hearts are infected with pride, so that they do not regard what is useful, what is becoming, but are carried away by fondness for excess.” Calvin.—S. R. A.]
10. On Jer_22:15. “God may grant the great lords a preference in eating and drinking and the splendor of royal courts, but it is not His will that these be regarded as the main things, but that true religion, right and justice must have the precedence;—this is the Lord’s work. But cursed is he who does the Lord’s work remissly. Jer_48:10.” Cramer.
11. On Jer_22:17. “Description of haughty, proud, magnificent, merciless and tyrannical lords and rulers, who are accomplices of thieves.” Cramer.
12. On Jer_22:19. [“God would have burial a proof to distinguish us from brute animals even after death, as we in life excel them, and as our condition is much nobler than that of the brute creation. Burial is also a pledge as it were of immortality; for when man’s body is laid hid in the earth, it is as it were a mirror of a future life. Since then burial is an evidence of God’s grace and favor towards mankind, it is on the other hand a sign of a curse, when burial is denied.” Calvin.—S. R. A.]
13. On Jer_22:24. “Great lords often imagine that they not only sit in the bosom of God, but that they are a pearl in His crown; or as the prophet says here, God’s signet-ring. Therefore, it is impossible that they should not succeed in their designs. But God looks not on the person of the princes, and knows the magnificent no more than the poor. Job_34:19.” Cramer.
14. On Jer_22:28. [“What is idolized will, first or last, be despised and broken, what is unjustly honored will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in, and then shall despise.” Henry.—S. R. A.]
“The compliment is a very poor one for a king, who thinks somewhat of himself, and to whom it in a certain measure pertains that he be honored….But here it is the word of the Lord, and in consideration of these words it is declared in 2Ch_36:12, to be evil on the part of Zedekiah, that he did not humble himself before Jeremiah. Teachers must be much on their guard against assuming such purely prophetic, that is, extraordinary acts. It cost the servants of the Lord many a death, who were obliged thus to employ themselves, and when it is easy for one to ape it without a divine calling he thus betrays his frivolity and incompetence, if not his pride and delusion.” Zinzendorf.
15. On Jer_22:28-30. Irenæus (Adv. Hær. 3:30) uses this passage to prove that the Lord could not have been Joseph’s natural son, for otherwise he would have fallen under the curse of this passage, and appear as one not entitled to dominion (“qui eum dicunt ex Joseph generatum et in eo habere spem, abdicatos se faciunt a regno, sub maledictione et increpatione decidentes, quæ erga Jechoniam et in semen ejus est”). Basil the Great (Epist. ad Amphilochium) endeavors to show that this passage, with its declaration that none of Jeconiah’s descendants should sit on David’s throne, is not in contradiction to the prophecy of Jacob (Gen_49:10), that a ruler should not be lacking from Judah, till He came for whom the nations were hoping. Basil distinguishes in this relation between dominion and royal dignity.—The former continued, the latter ceased, and this period of, so to speak, latent royalty, was the bridge to the present, in which Christ rules in an invisible manner, but yet in real power and glory as royal priest, and at the same time represents Himself as the fulfilment of the hope of the nations. In like manner John of Damascus concludes that according to this passage there could be no prospect of the fulfilment of the promise in Gen_49:10, if Mary had not virgineo modo borne the scion of David, who however was not to occupy the visible throne of David. (Orat. II. in Nativ. B. Mariæ p. med.)—Ambrose finally (Comment. in Ev. Luc. L. III. cap. ult.) raises the question how Jeremiah could say, that ex semine Jechoniæ neminem regnaturum esse, since Christ was of the seed of Jeconiah and reigned? He answers: “Illic (Jer_22:30) futuros ex semine Jechoniæ posteros non negatur et ideo de semine ejus est Christus (comp. Mat_1:11), et quod regnavit Christus, non contra prophetiam est, non enim seculari honore regnavit, nee in Jechoniæ sedibus sedit, sed regnavit in sede David.” Ghislerus.
16. On Jer_23:2. “Nonnulli præsmles gregis quosdam pro peccato a communione ceiciunt, ut pæniteant, sed quali sorte vivere debeant ad melius exhortando non visitant. Quibus congrue increpans sermo divinus comminatur: pastores, qui pascunt populum meum, vos dispersistis gregem meum, ejecistis et non visitastis eum.” Isidor. Hisp. de summo bono she LL. sentt. Cap. 46. Ghislerus.
17. On Jer_23:5-6. Eusebius (Dem. Ev. VII. 9) remarks that Christ among all the descendants of David is the only one, who rules over the whole earth, and everywhere not only preaches justice and righteousness by His doctrine but is Himself also the author of the rising [of the Sun] of righteousness for all, according to Psa_72:7 : ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη (LXX.) Cyril of Alex. (Glaphyr. in Gen. I. p. 133) explains Ἰωσεδέκ as justitia Dei, in so far as we are made righteous in Him, not for the sake of the works of righteousness that we have done, but according to His great mercy. Rom_3:24; Tit_3:5.
18. On Jer_23:6. [“If we regard God in Himself, He is indeed righteous, but not our righteousness. If we desire to have God as our righteousness, we must seek Christ; for this cannot be found except in Him. … Paul says that He has been given or made to us righteousness,—for what end? that we might be made the righteousness of God in Him. (1Co_1:30). Since, then, Christ is made our righteousness, and we are counted the righteousness of God in Him, we hence learn how properly and fitly it has been said that He would be Jehovah, not only that the power of His divinity might defend us, but also that we might become righteous in Him, for He is not only righteous for Himself, but He is our righteousness.” Calvin. See also a long note in Wordsworth, to show that Jehovah our Righteousness refers to Christ;—S. R. A.]
“The character of a true church is when the Lytrum, the ransom-money of Jesus Christ, is known and valued by all, and when they have written this secret, foolish and absolutely inscrutable to reason, in the heart with the finger of the living God: that Jesus by His blood has taken away the sins of the world. ‘O let it ne’er escape my thought, at what a price my soul was bought.’ This is the evening and morning prayer of every church, which is a true sister from above.” Zinzendorf.
19. On Jer_23:5-8. “The return under Ezra was also a fulfilment of this promise, but inferior and preliminary: not all came, and those who did come brought their sins back with them. They were still under the Law and had to wait for Righteousness; still in their return they had a pledge that the Messiah was yet to come and prepare the true city of peace. Now, however, all has been long fulfilled and we can enjoy it perfectly, if we have the mind for it. We have now a country of which no tyrant can rob us; our walk and citizenship is in heaven. We have been delivered from all our suffering, when we sit down at the feet of Jesus to hear His word. Then there is a power of resurrection within us, So that we can fly with our souls beyond the world and laugh at all our foes. For Christ has made us righteous by His daily forgiveness, so that we may also bring ourselves daily into heaven. Yea verily, the kingdom of heaven is come very nigh unto us! Jeremiah then longed to see and hear this more nearly, and now we can have it.” Diedrich.
20. On Jer_23:9. “Great love renders God’s servant so ardent, that he deals powerful blows on the seducers. He does not think that he has struck a wasp’s nest and embittered his life here forever, for he has a higher life and gives the lower one willingly for love. Yet all the world will hold him for an incorrigible and mad enthusiast, who spares no one. He says himself that he is as it were drunk with God and His word, when he on the other hand contemplates the country.” Diedrich.
21. On Jer_23:11. “They are rogues. They know how to find subterfuges, and I would like to see him who accuses a false and unfaithful teacher, and manages his own case so that he does not himself come into the dilemma.” Zinzendorf.
22. On Jer_23:13-14. “In the prophets of Samaria I see folly. This is the character which the Lord gives to error, false religion, heterodoxy. But in the prophets of Jerusalem I find abomination. This is the description of the or thodox, when they apply their doctrine, so that either the wicked are strengthened or no one is converted.” Zinzendorf.
23. On Jer_23:15. “From the prophets of Jerusalem hypocrisy goes forth into all the land. This is the natural consequence of the superiority, which the consistories, academies, ministers, etc., have and in due measure ought to have, that when they become corrupt they communicate their corruption to the whole region, and it is apparent in the whole land what sort of theologians sit at the helm.” Zinzendorf.
24. On Jer_23:16. Listen not to the words of the prophets, they deceive you. Luther says (Altenb. Tom. II. p. 330): “But a Christian has so much power that he may and ought to come forward even among Christians and teach, where he sees that the teacher himself is wanting,” etc.; and “The hearers altogether have the right to judge and decide concerning all doctrine. Therefore the priests and liveried Christians have snatched this office to themselves; because, if this office remained in the church, the aforesaid could retain nothing for their own.” (Altenb. Tom. II. p. 508).—The exercise of this right on the part of members of the church has its difficulties. May not misunderstanding, ignorance, even wickedness cause this to be a heavy and unjust pressure on the ministers of the word, and thus mediately tend to the injury of the church? Certainly. Still it is better for the church to exercise this right than not to do so. The former is a sign of spiritual life, the latter of spiritual death. It will be easier to find a corrective for some extravagances than to save a church become religiously indifferent from the fate of Laodicea (Rev_3:16).
25. On Jer_23:16. [“But here a question may be raised, How can the common people understand that some speak from God’s mouth, and that others propound their own glosses? I answer, That the doctrine of the Law was then sufficient to guide the minds of the people, provided they closed not their eyes; and if the Law was sufficient at that time, God does now most surely give us a clearer light by His prophets, and especially by His Gospel.” Calvin—S. R. A.]
26. On Jer_23:17. “The pastors, who are welcome and gladly seen at a rich man’s table, wish him in fact long life, good health, and all prosperity. What they wish they prophesy. This is not unnatural; but he who is softened by it is ill-advised.” Zinzendorf.
27. On Jer_23:21. [“There is a twofold call; one is internal, the other belongs to order, and may therefore be called external or ecclesiastical. But the external call is never legitimate, except it be preceded by the internal; for it does not belong to us to create prophets, or apostles, or pastors, as this is the special work of the Holy Spirit. … But it often happens that the call of God is sufficient, especially for a time. For when there is no church, there is no remedy for the evil, except God raise up extraordinary teachers.” Calvin.—S. R. A.]
28. On Jer_23:22. “If I knew that my teacher was a most abominable miscreant, personally, and in heart the worst enemy of God in his parish; so long as, for any reason, he preaches, expounds, develops, inculcates the word of God; even though he should betray here and there in his expressions, that this word was not dwelling in him; if only he does not ex professo at one time throw down what at another time he teaches of good and true quasi aliud agendo: I assure you before the Lord that I should fear to censure his preaching.” Zinzendorf.
29. On Jer_23:23. “ God’s essential attribute is Omnipresence. For He is higher than heaven, what canst thou do? deeper than hell, what canst thou know? Longer than the earth and broader than the sea (Job_4:8). And He is not far from every one of us (Act_17:27).” Cramer.—“We often think God is quite far from us, when He is yet near to us, has us in His arms, presses us to His heart and kisses us.” Luther.—“ When we think the Sun of righteousness, Jesus, is not risen, and is still behind the mountain, and will not come to us, He is yet nearest to us. The Lord is nigh unto them that are of a broken heart. (Psa_34:19) ”—“Deus et omni et nullo loco “—” Cuncta Deus replens molem se fundit in omnem.” MS. notes to my copy of Cramer’s Bibel.—“ Si vis peccare, O homo, quære tibi locum, ubi Deus non videat.” Augustine.
30. On Jer_23:28. [“When any one rejects the wheat because it is covered with chaff, and who will pity him who says that he has indeed wheat on his floor, but that it is mixed with chaff, and therefore not fit for food? … If we be negligent, and think that it is a sufficient excuse for despising the Word of God, because Satan brings in his fallacies, we shall perish in our sloth like him who neglects to cleanse his wheat that he might turn it to bread.” Calvin.—S. R. A.]
He who cannot restrain his mouth or his ink let him expectorate. But let him say openly and honestly that they are his own dreams, which he preaches. The false prophets certainly know that mere falsehood is empty straw. They therefore always mingle some of the genuine word of God amongst it. An unavailing mixture! It is in this mingling that Satan’s highest art is displayed, so that he at the same time furthers his own work and testifies against himself. Comp. Genesis 3
31. On Jer_23:29. God’s word is the highest reality, life and power, while the dreams of the false prophets are pretence, death and weakness. God’s word is therefore compared to a fire which burns, warms, and enlightens, so that it burns up the hardest flint, melts the thickest ice, illuminates the deepest obscurities. It is compared further to a hammer which crushes the hardest rocks into sand.—He who mingles God’s wheat among his straw, will find that the wheat will become fire and burn up the straw (1Co_3:12-15). He Who handles the word of the Lord purely, let him not despair if he sees before him hearts of adamant (Zec_7:12). He who seeks peace is not ashamed to bow beneath the hammer of the word. For the destructive power of the word applies to that in us which is opposed to God, while the God-related elements are loosed and set free by those very crushing blows.—He, however, to whom the peace of God is an object of derision, may feed on the straw of this world. But how will it be when finally the day comes that God will come upon him with fire and hammer? What then remains to him as the result of his straw-diet, which is in a condition to withstand the blows of the hammer and the fire?
Help, Lord, against Thy scornful foes,
Who seek our souls to lead astray;
Whose mockeries at mortal woes
Will end in terrible dismay!
Grant that Thy holy word may root
Deep in our hearts, and richer fruit
May ever bear to endless day.
“God’s word converts, all other doctrine befools.” Luther.
32. On Jer_23:29. “God’s word in general is like a fire: the more it is urged the more widely and brightly it extends. God has caused His word to be proclaimed to the world as a matter, which they can dispense with as little as fire. Fire often smoulders long in secret before it breaks out, thus the power of the divine word operates in its time. God’s word can make people as warm as if glowing coals lay upon them; it shines as brightly upon them, as if a lamp were held under their eyes; it tells every one the truth and purifies from all vices. He who deals evilly with God’s word burns himself by it, he who opposes it is consumed by it. But the word of God is as little to blame as a lamp or a fire when an unskilful person is burned by it. Yet it happens that often it will not be suffered in the world, then there is fire in all the streets. That is the unhappy fire of persecution, which is kindled incidentally in the world by the preaching of the Gospel.” Jos. Conr. Schaller, Pastor at Cautendorf, Sermons on the Gospels, 1742.
33. On Jer_23:30. “Teachers and preachers are not to steal their sermons from other books, but take them from the Bible, and testify that which they speak from their inward experience (Joh_3:11). False teachers steal God’s word, inventing a foreign meaning for it, and using this for the palliation of their errors.” Starke—“Hinc illi ζῆλοι at auctions, who can obtain this or that good book, this or that manuscript? Here they are thus declared to be plagiarios; and they are necessarily so because they are not taught of God. But I would rather they would steal from true men of God than from each other.”—Zinzendorf.
34. On Jer_23:33-40. “ When the word of God becomes intolerable to men, then men in their turn become intolerable to our Lord God; yea, they are no more than inutile pondus terræ, which the land can no more bear, therefore they must be winnowed out, Jer_15:17.” Cramer.
35. On Jer_24:5-7. “ He who willingly and readily resigns himself to the will of God even to the cross, may escape misfortune. But he who opposes himself to the hand of God cannot escape.” Cramer.—“The captives are dearest to God. By the first greater affliction He prepares their souls for repentance and radical conversion, so that He has in them again His people and inheritance. O the gracious God, that He allows even those who on account of sin must be so deeply degraded and rendered slaves, even in such humiliation to be His people! The captives are forgiven their opposition to God; they are separated from the number of nations existing in the world, politically they are dead and banished to the interior. Now, God will show them what His love can do; they shall return, and in true nearness to God be His true Israel.” Diedrich.
36. On Jer_24:7. [“Since He affirms that He would give them a heart to understand, we hence learn that men are by nature blind, and also that when they are blinded by the devil they cannot return to the right way, and that they cannot be otherwise capable of light than by having God to illuminate them by His Spirit. … This passage also shows, that we cannot really turn to God until we acknowledge Him to be the Judge; for until the sinner sets himself before God’s tribunal he will never be touched with the feeling of true repentance. … Though God rules the whole world. He yet declares that He is the God of the Church; and the faithful whom He has adopted He favors with this high distinction, that they are His people; and He does this that they may be persuaded that there is safety in Him, according to what is said by Habakkuk, ‘Thou art our God, we shall not die’ (Hab_1:12). And of this sentence Christ Himself is the best interpreter, when He says, that He is not the God of the dead, but of the living (Luk_20:38).” Calvin.—S. R. A.]
HOMILETICAL AND PRACTICAL
1. On Jer_21:8. This text may be used on all occasions when an important decision is to be made or on the entrance on a new section of life, as, e. g., at synods, diets, New Years, beginning of the church-year, at confirmations, weddings, installations, etc. What the present day demands and promises: I. It demands from us an important choice. II. It promises us, according as we choose, life or death.
2. On Jer_22:2-9. In how far the divine election is conditional and unconditional. I. It is conditional with respect to individual elected men, places, things. For 1, these become partakers of the salvation promised by the election only by behaviour well-pleasing to God; 2, if they behave in a manner displeasing to God, the election does not protect them from destruction. II. The election is unconditional with respect to the eternal ideas lying at the foundation of the single appearances, and their absolute realizations.
3. On Jer_22:24. [Payson:—“The punishment of the impenitent inevitable and justifiable. I. To mention some awful instances in which God has verified this declaration: (a), the apostate angels; (b) our first parents; (c) destruction of mankind by the flood; (d) the children of Israel; (e) Moses, David, the disobedient prophet, Christ. II. Some of the reasons for such a declaration. Not a disposition to give pain or desire for revenge. It is the nature and tendency of sin to produce misery.”—S. R. A.]
4. On Jer_23:5-6. The Son of David. What the prophet declares of Him is fourfold: 1. He will Himself be righteous; 2. He will rule well as king and execute judgment and righteousness; 3. He will be our righteousness; 4. Under Him shall Judah be helped and Israel dwell safely.
5. On Jer_23:14. [Lathrop: “The horrible guilt of those who strengthen the hands of the wicked. 1. All sin is horrible in its nature. 2. This is to oppose the government of the Almighty. 3. It directly tends to the misery of mankind. 4. It supports the cause of the Evil Spirit. 5. It is to become partakers of their sins. 6. It is horrible as directly contrary to the command of God, and marked with His peculiar abhorrence.”—S. R. A.]
6. On Jer_23:23-24. The Omnipresence of God. 1. What it means. God is everywhere present, (a). He fills heaven and earth; (b) there is no removal from Him in space; (c) nothing is hidden from Him. 2. There is in this for us (a) a glorious consolation, (b) an earnest admonition. [Charnock, Jortin, and Wesley have sermons on this text, all of very similar outline. The following are Jortin’s practical conclusions; “ This doctrine 1. Should lead us to seek to resemble God’s perfections 2. Should deter us from sin. 3. Should teach us humility. 4. Should encourage us to reliance and contentment, to faith and hope.”—S. R. A.]
7. On Jer_23:29-30. God’s Word and man’s word. 1. The former is life and power (wheat, fire, hammer). The latter pretence and weakness (dream, straw). 2. The two are not to be mixed with each other. [Cecil: This shows 1. The vanity of all human imaginations in religion, (a). What do they afford to man? (b). How much do they hinder? 2. The energy of spiritual truth. Let us entreat God that our estimate may be practical.—S. R. A.]
8. On Jer_24:1-10. The good and bad figs an emblem of humanity well-pleasing and displeasing to God. 1. The prisoners and broken-hearted are, like the good figs, well-pleasing to God. For (a) they know the Lord and turn to Him; (b) He is their God and they are His people. 2. Those who dwell proudly and securely are displeasing to God, like the bad figs. For (a) they live on in foolish blindness; (b) they challenge the judgment of God.
Footnotes:
[15]Jer_22:24.—The abbreviation כָּנִיָהוּ is found in Jeremiah here and in Jer_37:1 only. Hengstenberg is of opinion that by striking out the יְ the word takes a future meaning. But this is contained not merely in the יְ but in the vowel also: Perf. כַּן, Imperf. יָכּוּן (Job_31:15) from which, in a double closed syllable and with the accent moved on, is formed יְכָן־. The meaning of the perfect (Jehovah stands fast) also would be no less comforting than that of the future: Jehovah will stand fast.
[16]Jer_22:24.—On the form אתקנך, comp. Olsh., § 68 d. coll. 97, a; Ew. § 250, b. [Gesen. Gr., § 105, b.—S. R. A.
[17]Jer_22:26.—If the twice repeated על־הארץ (Jer_22:27-28) has not occasioned the article before ארץ, the case is analogous to the הַגֶכֶּןנָכְרִיּהָ, which see. Comp. also Jer_16:13.
[18]Jer_22:27.—מנשׂאים ר׳. Comp. Jer_44:14; Deu_24:15.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24–29 As I live--God's most solemn formula of oath (Jer…
As I live--God's most solemn formula of oath (Jer 46:18; Jer 4:2; Deu 32:40; Sa1 25:34).
Coniah--Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
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signet--Such ring seals were often of the greatest value (Sol 8:6; Hag 2:23). Jehoiachin's popularity is probably here referred to.
right hand--the hand most valued.
I would pluck thee thence--(Compare Oba 1:4); on account of thy father's sins, as well as thine own (Ch2 36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (Jer 52:31-34). But none of his direct posterity ever came to the throne.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24, 26, 28, 29, 30 24. Coniah — Abbreviated from Jeconiah, his personal, as…
24. Coniah — Abbreviated from Jeconiah, his personal, as Jehoiachim was his official, designation.
As I live — Thus giving to his utterance concerning him special solemnity and emphasis.
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Signet — A precious and almost indispensable article of attire — a ring or seal. See Hag_2:23. Not only had it intrinsic value, but it was a badge of official authority.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–30 24. Coniah] Cp. Jer_37:1; called also Jeconiah (both names…
24. Coniah] Cp. Jer_37:1; called also Jeconiah (both names meaning, Jehovah is firm, enduring) Jer_24:1, Jer_27:20, Jer_28:4, Jer_29:2; 1Ch_3:16; Est_2:6, and Jehoiachin (Jehovah appointeth) Jer_52:31; 2Ki_24:6, etc.; 2Ch_36:8. The change to Jehoiachin, as in the case of his uncle Jehoahaz (see on Jer_22:11), was probably made on his accession to the throne.
king of Judah] shewing that he was still on the throne.
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signet] even though he were as dear to Jehovah as a precious stone, set by way of seal in a signet ring, is to the owner. See 2Ki_24:9; also Eze_19:5-9, where he is likened to a young lion that “devoured men” and “laid waste their cities.”
24–30. The judgement on Jehoiachin. This part of the sub-section may also be subdivided, inasmuch as in 24–27 he has yet to be taken to Babylon, while in 28–30 that event is spoken of as in the past. The verb in Jer_22:28 can be taken, however, as a prophetic perfect, implying certainty of fulfilment.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24, 26, 27, 28, 29, 30 (24) Coniah the son of Jehoiakim.—The grammatical structure of…
(24) Coniah the son of Jehoiakim.—The grammatical structure of the sentence fixes the original utterance of the message, now reproduced, at a time when Coniah was actually king, during his short three months’ reign. The name of this prince appears in three forms :—(1) The abbreviated Coniah, as here and in Jer_37:1 : this was probably the name by which he was known before he was proclaimed as king. (2) Jeconiah, with slight variations, in Jer_24:1; Jer_27:20, and elsewhere. (3) Jehoiachin, also with varied spelling—probably the regal title assumed on his accession (Jer_52:31; Eze_1:2). The meaning of the name “Jehovah establishes” is constant in all the forms. In 2Ki_24:8 he is said to have been eighteen years old when he began to reign. In 2Ch_36:9 the age is given as eight. The latter is obviously an error of transcription. His reign lasted for three months only. There is probably a touch of scorn, as in the case of Shallum, in the prophet’s use of the earlier name instead of that which he had assumed as king.
The signet upon my right hand.—The seal-ring was, as in Hag_2:23, the symbol of kingly power (Gen_41:42; Est_3:10; Est_8:2), authenticating every edict, and was therefore the type of all that was most precious. (Comp. Son_8:6.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24, 26, 28, 29, 30 Coniah. A shorter form of Jeconiah, (1Ch_3:1) found again…
Coniah. A shorter form of Jeconiah, (1Ch_3:1) found again in Jer_37:1. Perhaps this was the name this king bore prior to his accession, after which it was certainly Jehoiachin; Jeremiah has already spoken of one king by his earlier name in ver. 11. The Divine speaker solemnly announces that though, as the representative of Israel"s invisible King, Coniah were or rather, bethe signet upon his right hand (a most valued jewel), yet would or rather, will he pluck him thence; i.e. depose him from his high dignity. The same figure is used in Hag_2:23, "I will take thee, O Zerubbabel, and make thee as a signet;" and Eze_28:12, where there is a well-attested reading, "Thou (O King of Type) art a deftly made signet-ring." (For the fulfillment of the prediction in this verse, see 2Ki_24:12, 15 Jer_24:1 Jer_29:2)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv24, 29 Though Coniah the son of Jehoiakim king of Judah…
Jer_22:24
Though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence.
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Punishment of the impenitent inevitable and justifiable
I. Mention some awful instances in which God has verified this declaration.
1. The apostate angels.
2. Our first parents.
3. The Flood.
4. The Jews.
5. The Saviour Himself.
It pleased the Lord to bruise Him. He spared not His own Son. And will He then, O impenitent sinner, who by refusing to believe in Jesus Christ crucifiest Him afresh, will God spare thee? No; though thou weft the signet on His right Hand; though thou wert dear to Him as the Son of His love, He would not spare thee, when His violated law and His insulted justice call for thy destruction.
II. State some of the reasons why God has formed and enacted such a declaration; or, in other words, why He will sooner give up all that is dear to Him than suffer sin to go unpunished.
1. It is needless to remark that, among these reasons, a disposition to give pain has no place. As God has sworn by Himself that the wicked shall die, so He has sworn by Himself that He has no pleasure in their death.
2. Nor has a desire to revenge the insults and injuries which sinners have offered to Himself any place among the motives which induce God to punish sin; for He inflicts punishment, not as an injured individual, but as the Sovereign and Judge of the universe, who is under the most sacred obligations to treat His subjects according to their deserts.
3. It is because the welfare of His great kingdom, the peace and happiness of the universe, require it. It is because a relaxation of His law, a departure from the rules of strict justice, would occasion more misery than will result from a rigid execution of His law. Were sin unrestrained, unpunished, it would soon scale heaven, as it has once done already in the case of the apostate angels; and there reign and rage with immortal strength through eternity, repeating in endless succession, and with increased aggravation, the enormities which it has already perpetrated on earth. We may add, that after God had once surrendered His truth, His justice, and holiness, and laid aside the reins of government, He could never more resume them. Nor could He ever give laws, or make promises to any other world, or any other race of creatures, which would he worthy of the least regard. (B. Payson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v24 Contracted from Jeconiah, 1Ch 3:16.
Coniah
Contracted from Jeconiah, 1Ch 3:16.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 27, 29 As I live
As I live
"As surely as I am alive." Yahweh uses this expression to show that what he says next is certainly true. This is a way of making a solemn promise. AT: "I solemnly swear" (See: Idiom)
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this is Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)
even if you ... were the signet on my right hand
Yahweh speaks to Jehoiachin as if it were possible for him to be the ring on Yahweh's hand. (See: Hypothetical Situations)
the signet on my right hand
A signet ring was used by a king to place his seal of authority on documents. The signet ring therefore represents authority to rule. The right hand also represents authority to rule. AT: "the signet ring on my right hand that represented my authority to be king" (See: Metonymy)
I would tear you off
"I would tear you off from my hand" or "I would quickly pull you off of my hand"
I have given you to the hand of the ones seeking your life
This can be stated in active form. AT: "I have made it possible for the ones seeking your life to capture you" (See: Active or Passive)
to the hand of
Here the metonym "hand" represents power and control. (See: Metonymy)
seeking your life
This phrase represents wanting or trying to kill someone. See how this phrase is translated in Jeremiah 11:21. AT: "trying to kill you" (See: Metaphor)
translationWords
Jehoiachin
Jehoiakim
hand
fear
Nebuchadnezzar
Babylon
Chaldea
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv24, 25, 28, 29, 30 22:24-30 Jehoiachin, the son of Jehoiakim, came to the…
22:24-30 Jehoiachin, the son of Jehoiakim, came to the throne at the age of eighteen in 597 BC. The Babylonians attacked Jerusalem because of his father’s rebellion against Nebuchadnezzar. After only three months on the throne, Jehoiachin had sense enough to surrender, and he was taken captive to Babylon (2 Kgs 24:8-14), along with most of the royal family.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.