by these two variations.
Verses 9-10
By the words, “every great house,” יר כּל־בּתּי את is more minutely defined: not all the houses to the very last, but simply all the large houses he burned to the very last, together with the temple and the royal palaces. The victors used one portion of the dwelling-houses for their stay in Jerusalem. He then had all the walls of the city destroyed. In Jeremiah כּל is omitted before חומת, as not being required for the sense; and also the את before טבּחים רב, which is indispensable to the sense, and has fallen out through a copyist’s oversight.
Verses 11-12
The rest of the people he led away, both those who had been left behind in the city and the deserters who had gone over to the Chaldaeans, and the remnant of the multitude. ההמון יתר, for which we have האמון יתר in Jer 52:15, has been interpreted in various ways. As אמון signifies an artist or artificer in Pro 8:30, and העם יתר has just preceded it, we might be disposed to give the preference to the reading האמון, as Hitzig and Graf have done, and understand by it the remnant of the artisans, who were called והמּסגּר החרשׁ in 2Ki 24:14, 2Ki 24:16. But this view is precluded by Jer 39:9, where we find הנּשׁארים העם יתר instead of האמון יתר or ההמון .י These words cannot be set aside by the arbitrary assumption that they crept into the text through a copyist’s error; for the assertion that they contain a purposeless repetition is a piece of dogmatical criticism, inasmuch as there is a distinction drawn in Jer 39:9 between בּעיר הנּשׁארים העם יתר העם הןּ and הנּשׁארים העם יתר. Consequently האמון is simply another form for ההמון (ה and א being interchanged) in the sense of a mass of people, and we have simply the choice left between two interpretations. Either בּעיר הנּשׁארים העם יתר means the fighting people left in the city, as distinguished from the deserters who had fled to the Chaldaeans, and האמון = ההמון יתר in Jer 52:15, or הנּשׁארים העם יתר in Jer 39:9, the rest of the inhabitants of Jerusalem; or בּעיר הנּשׁ העם יתר is the people left in Jerusalem (warriors and non-warriors), and ההמון יתר the rest of the population of the land outside Jerusalem. The latter is probably the preferable view, not only because full justice is thereby done to בּעיר in the first clause, but also because it is evident from the exception mentioned in 2Ki 25:12 that the deportation was not confined to the inhabitants of Jerusalem, but extended to the population of the whole land. The “poor people,” whom he allowed to remain in the land as vine-dressers and husbandmen, were the common
