This judgment will immediately take place. The nations who are to make Edom small and despised have been already summoned by the Lord to the war. Jeremiah has taken this idea from Obadiah 1:1, Obadiah 1:2. The subject in "I have heard" is the prophet, who has heard the information from Jahveh. In Obadiah is found the plural, "we have heard," because the prophet includes himself among the people; this is to show that the news serves as a consolation to Israel, because Edom shall be punished for his crimes committed against Judah. This view was not before the mind of Jeremiah; with him the prevailing representation is, that judgment, from which Edom cannot be excepted, is passed upon all nations. Therefore he has chosen the singular, "I have heard." In the succeeding clause the perf. Pual שׁלּח has been changed into שׁלוּח, as the more usual form. The messenger is to be considered as having been sent by the Lord for the purpose of summoning the nations to war, as he actually does in the second hemistich. The message agrees, in the nature of its contents, with Obadiah 1:1; but Jeremiah has dealt somewhat freely with its form. The statement with regard to the object of the war, Jeremiah 49:15, agrees pretty exactly with Obadiah 1:2. The account, too, which is given of the cause of the judgment, i.e., the guilt of Edom arising from his trusting in the impregnable character of his habitation, is derived from Obadiah 1:3, Obadiah 1:4. Jeremiah has intensified the idea by the additional use of תּפלצתּך, but has also made certain limitations of the expression by omitting some clauses found in Obadiah. The word just named is ἅπ. λεγ., and has been variously explained. The verb פּלץ occurs only in Job 9:6, with the meaning of quaking, trembling; and the noun פּלּצוּת pretty frequently in the sense of fear, shuddering, horror; further, מפלצת is used in 1 Kings 15:13; 2 Chronicles 15:16, of an idol, monster, object of horror. Hence Rabbinical writers have been inclined to understand תּפלצת as meaning idolatry; in this they are followed by J. D. Michaelis, Meier, and Ngelsbach. The last-named writer translates, "Thy monster (idol) led thee astray." But even though this meaning were better established from the use of language than it is, yet the mention of idolatry, or even of an idol, is quite unsuitable in this passage. The lxx render ἡ παιγνία σου i.e., risus or jocus tuus, Chald. טפשׁוּתך, "thy folly," - evidently a mere guess from the context. The best ascertained translation is, "Thy terror," i.e., the terror which thou dost inspire, or the fear of thee, "hath misled thee, the pride of thine heart," so that "the pride," etc., forms an apposition to "thy terror." The combination of the fem. תּפלצתּך with the verb השּׁיא in the masc. is not decisive against this. Following the example of Schleussner (O arrogantiam tuam), Hitzig and Graf would take the word as an exclamation, "Terror to thee! horror on thee!" and thy point for support to הפכּכם, Isaiah 29:16. But an exclamation is out of place here, and incompatible with the derivation of the following words from Obadiah. Since Jeremiah appropriates from Obadiah the thought, "thy pride hath misled thee," תּפלצתּך may possibly be meant as a mere intensification of זדוי לבּך. The pride of Edom increased because the other nations were afraid to make war on him in his rocky dwelling, so difficult of access. On שׂכני בּחגוי הסּלע, see on Obadiah 1:3. The succeeding apposition-clause מרום שׁבתּו, found in Obadiah, is modified by Jeremiah into תּפשׂי מרום גּבעה otni , "thou that seizest, or holdest (as in Jeremiah 40:10), the height of the hill." In the expression חגוי there is perhaps implied an allusion to the rock-city סלע, or Petra, in the Wady Musa (see on 2 Kings 14:7), and in מרום גּבעה ni dn another allusion to Bozrah, which lay on a hill; see on Jeremiah 49:13. On Jeremiah 49:16, cf. Obadiah 1:4. Jeremiah has omitted the hyperbolic addition, "among the stars." In Jeremiah 49:17 and Jeremiah 49:18 the devastation of Edom is further portrayed. On Jeremiah 49:17, cf. Jeremiah 25:11, Jeremiah 25:38; with 17b agrees Jeremiah 19:8, almost word for word. The comparison with Sodom, etc., is a reminiscence from Deuteronomy 29:22, and is repeated in the prophecy concerning Babylon, 50:40; cf. Isaiah 13:19; Amos 4:11. "Her neighbours" are Admah and Zeboim, Deuteronomy 29:22; Hosea 11:8. The comparison with Sodom is not so to be understood as if it indicated that Edom shall be destroyed in the same manner as Sodom; it is merely stated that the land of Edom shall become a desert waste, like the region of the Dead Sea, uninhabited, and with no human beings in it; cf. Jeremiah 49:33 and Jeremiah 50:40.