Here the same word is used in a different sense: he had often before used the word חרב, chereb, “sword;” but now by changing only a point, he uses it in the sense of waste, or drought. ⁷⁴⁷⁴     It is so rendered by the Vulg. and the Targ., omitted by the Sept., and rendered “sword” by the Syr., and also by Blayney and Henderson. The same incongruity exists as to the treasures; but the sword here, means those who wielded it, the soldiers of Cyrus: they spoiled the treasures, they turned the streams of the rivers. — Ed. But as he mentions waters, the Prophet, no doubt, means drought; nor was it without reason that he mentioned this, because the Euphrates, as it is well known, flowed near the city, and it was also divided into many streams, so that there were many islands, as it were, made by the skill and hand of men. Thus the city was in no ordinary way fortified, for it was difficult of access, being on one side surrounded by so large a river: it had also trenches full of water, and it had many channels. But Cyrus, as Xenophon relates, when attempting to take the city, used the same contrivance, and imitated those who had fortified Babylon, but for a different purpose; for he diverted the streams, so that the river might be forded. Thus, then, he dried up that great river, which was like a sea; so that Babylon was taken with no great trouble. Cyrus, indeed, entered in by night, and unexpectedly invaded Babylon, while they were securely feasting, and celebrating a festival, as we find in the book of Daniel. However, the way by which Cyrus contrived to take the city was, by dividing the Euphrates into many streams. Hence it was, that the Prophet, in order that the Jews might see, as it were, with their own eyes, spoke nothing without reason, having not only predicted the slaughter and destruction of the city, but showed also the very way in which it was done, as though the event had been portrayed before them.

The reason is added, because it is the land of carvings, or gravings. God, indeed, took vengeance on Babylon for other things, as it has before appeared; but the Prophet here speaks of carvings, that the Israelites might know that there is no certain salvation anywhere else except in the one true God, who had revealed himself to them. Jeremiah, in short, means, that when any country is destitute of God’s help, though it may excel in arms, in number, in wealth, and in wisdom, yet everything under heaven is of no avail without the blessing and favor of God. He has spoken of princes and of wise men, and he has named chariots, horses, and treasures, — all these have been mentioned for the purpose I have just stated, even to show, that were we supplied with all that may seem necessary to defend us, except God protected us, whatever the world may offer would be all in vain; for we shall at length find, that without God neither arms, nor chariots, nor wisdom nor counsel, nor any other helps, can avail us anything.

It follows, that Chaldea gloried in images The word אימים, aimim, means terrors, and giants are called by this name in Deuteronomy 2:10, because they inspire terror by their aspect. But this name is no doubt applied to images, because they are only bugbears, des epovantailz, as we say in French. ⁷⁵⁷⁵     That the Babylonians had large idols or images, which were of terrific size, is evident from Daniel 3:1 — Ed. As then they are mere scarecrows, which only frighten children, they are called אימים, aimim. And he says, that they gloried in, or doted on them — for הלל, elal, means both, in Hithpael, as it is found here. It means to boast or to elate one’s-self, and also to be mad or to dote. Either sense would not be unsuitable to this place; for the unbelieving gloried in their idols, and at the same time were mad: yet the first meaning seems to me the best, that they gloried in their idols, as it is said in Psalm 47:7,

“Let them perish who trust in images and glory in them.”

Though the verb there is indeed different, yet the meaning is the same.

It was not, indeed, without reason, that the Prophet reproaches the Chaldeans, that they gloried in their idols, because they thereby robbed God of his honor; for what is ascribed to idols is taken away from God. He intimates, in short, that the Chaldeans would be justly punished as guilty of sacrilege, because they had impiously transferred the glory of God to their own idols. And this passage teaches us, that when God is purely worshipped among us, and when true religion flourishes, it will be our best protection. We shall then be more impregnable than if we had all the power and wealth of the world: nothing can hurt us, if we give to God his due honor, and strive to worship him in sincerity and truth. It now follows, —