And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.

And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill-country, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing'sacrifices of thanksgiving, unto the house of Jehovah.

And they shall come from the cities of Juda, and from the places round about Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bringing holocausts, and victims, and sacrifices, and frankincense, and they shall bring in an offering into the house of the Lord.

And they shall come from the cities of Judah, and from the places around Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill-country, and from the south, bringing burnt-offerings, and sacrifices, and oblations, and incense, and bringing thanksgiving unto the house of Jehovah.

And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the mountains, and from the South, bringing burnt offerings, and sacrifices, and oblations, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD.

And they have come in from cities of Judah, And from suburbs of Jerusalem, And from the land of Benjamin, And from the low country, And from the hill-country, and from the south, Bringing in burnt-offering, and sacrifice, And present, and frankincense, And bringing praise to the house of Jehovah.

And they will come from the towns of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowlands, and from the mountains, and from the South, with burned offerings and offerings of beasts and meal offerings and perfume and offerings of praise, to the house of the Lord.

And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the Lowland, and from the mountains, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD.

They shall come from the cities of Judah, and from the places around Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill country, and from the Negev, bringing burnt offerings, and sacrifices, and meal offerings, and frankincense, and bringing sacrifices of thanksgiving, to the house of the LORD.

And they will arrive from the cities of Judah and from all around Jerusalem, and from the land of Benjamin, and from the plains, and from the mountainous regions, and from the south, carrying holocausts, and victims, and sacrifices, and frankincense. And they will carry an oblation into the house of the Lord.

Et venient ex urbibus Jehudah, et ex circuitibus (hoc est, ex toto circuitu) Jerusalem, et ex terra Benjamin, et ex planitie, et ex monte (hoc est, ex montibus, vel, regionibus montanis,) et a meridie, afferentes holocaustum, sacrificium, et oblationem mnchh et thus, et afferentes confessionem (vel, laudem,) in domum Jehovae.

Here he mentions the second part of the blessing; for the whole people would be preserved safe in the possession of their kingdom and priesthood, as in both the favor of God appeared; for both the king and the priest were types of Christ. For as by the priesthood they knew that God was propitious to them, they being reconciled to him by sacrifices, and as by the kingdom they knew that God was the protector and guardian of their safety, so these two things constituted a real and complete happiness. Hence the Prophet, having mentioned one of these things, now proceeds to the other, -- They shall come from the cities of Judah ad from the whole circuit of Jerusalem, and from the land of Benjamin, and from other places, to offer sacrifices in the Temple. Sacrifices of themselves could not indeed serve the people; but Jeremiah assumed this principle, -- that reconciliation was not in vain promised to the people by the sacrifices; for sins were really atoned, and Godas it were came forth to gather a people for himself. It was the same as though God said, that he would by all means be gracious to them, if only they observed the Sabbath, that is, if they with a pure heart devoted themselves to his service. The country, as I have said, was in a great measure laid waste; but the Prophet, after having spoken of the city, now adds, that all Judea would become inhabited, for from thence they would ascend to the Temple to offer sacrifices. After having mentioned the whole circuit, he names the land of Benjamin, the half tribe of whom, as it is well known, had continued in the faith, and had not separated from the family of David; indeed a part of the city was in the tribe of Benjamin. He afterwards adds, the plain and the mountains, as though he had said, God's worshippers would come from all the neighboring region to celebrate the feasts and to offer sacrifices as usual. At last he mentions burnt-offering, sacrifice, and oblation, mnchh, meneche; the three principal offerings. But Jeremiah wished to shew briefiy that God would cause religion to flourish and prevail among them as before. But after having spoken of the external worship, he then refers to the end, They shall bring, he says, confession, or praise, tvdh, tude, into the Temple. [1] Here by one word Jeremiah includes the chief thing in sacrifices, as we may learn from Psalm 50:14, 23; where it is said, "sacrifice praise unto God." God there rejects the sacrifices which were offered by the Jews without a right motive: he then shews what he required, commanding them to sacrifice praise. So now Jeremiah teaches us that the design of all sacrifices was to celebrate the name of God, that is, that the Jews might profess that they owed all things to him, that they received their life and their safcty freely from him. in short, they were thereby to testify their gratitude before God. So at this day this truth remains the same, though the types have been abolished: we do not offer calves or oxen or rams, but the sacrifice of praise, by confessing and proclaiming his benefits and blessings, according to what the Apostle says in Hebrews 13:15. But what ought to prevail among us apart from types, was formerly accompanied with types; and yet this truth was observed by the Jews in common with us, -- that while they offered their sacrifices under the Law, they were to testify their gratitude by visible symbols. Let us proceed --

Footnotes

1 - It is more consistent with the rest of the passage to regard this word as meaning "sacrifice of praise," or thanksgiving, or confession. There were sacrifices of this kind especially prescribed; see Leviticus 7:12-15, and the word is often taken in this sense, without the word "sacrifice" being connected with it. Offerings according to the Law are the things which are here mentioned: and the same verb "bring," precedes tvdh as in the previous instances, when "burnt-offering, sacrifice," etc., are named. The Septuagint, as in many other instances, give only a verbal translation, "praise;" "oblation," is the Vulgate; "thanksgiving," the Syriac; and "sacrifice of confession," the Targum. All the words are singular in Hebrew -- burnt-offering -- sacrifice -- oblation, (or meat-offering) -- incense -- thanksgiving. It would be well to retain the singular in a version. -- Ed.

The reward for keeping the Sabbath day holy consists in three things;
(1) in great national prosperity,
(2) in the lasting welfare of Jerusalem, and
(3) in the wealth and piety of the people generally, indicated by their numerous sacrifices.
Bringing sacrifices of praise - Rather, "bringing praise." This clause covers all that precedes.
The verse is interesting as specifying the exact limits of the dominions of the Davidic kings, now confined to Judah and Benjamin. These two tribes are divided according to their physical conformation into
(1) the Shefelah, or low country lying between the mountains and the Mediterranean;
(2) the mountain which formed the central region, extending to the wilderness of Judah, on the Dead Sea; and
(3) the Negeb, or arid region, which lay to the south of Judah.

And they shall come from the cities of Judah,.... That is, men shall come from all parts of the land of Judea to the city of Jerusalem, and to the temple; especially at the times of their solemn feasts, three times a year, as the law directed:
and from the places about Jerusalem; and from all the towns and villages adjacent to it, such as Bethany and Bethphage, and many others:
and from the land of Benjamin; which tribe continued with the tribe of Judah when the rest revolted, and was now with it, and still would continue with it, and join with it in religious worship, were they careful to observe what the Lord commanded them:
and from the plain, and from the mountains, and from the south; these respect the several parts of the land of Judah, which, the Jews (i) say, was divided into three parts, the mountain, plain or champaign country, and the valley: the "plain" was that part where Lydda and other cities were; the "mountain" is the same with the hill country of Judea, Luke 1:39; and the "south" the southern part of the land, that which is called the wilderness of Judea, of which see Joshua 15:20. The above Jewish writers say (k), that from Bethhoron to Emmaus was the mountain or hill country; from Emmaus to Lydda the plain; and from Lydda to the sea the valley; now, from all these places should persons come to the temple:
bringing burnt offerings and sacrifices, and meat offerings and incense; sacrifices and offerings of all sorts, according to the law; hereby signifying, that if the sabbath was observed, as it would go well with the kings and princes of Judah, they would keep a splendid court, and have a numerous retinue, so it would be well with the priests that served at the altar; sacrifices would be brought to them; of which they would have their part, as well as God have glory by an obedience to his laws; and, besides these, other sacrifices would also be brought, as follows:
and bringing sacrifices of praise unto the house of the Lord; thank offerings for mercies received and deliverances wrought, as well as sacrifices for sins committed; and this was one sort of the peace offerings, Leviticus 7:11.
(i) Misna Sheviith, c 9. sect. 2. (k) Hieros. Sheviith, foI. 38. 4.

plain mountains . . . south-- (Joshua 15:1-4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (2-Chronicles 35:20; 2-Chronicles 36:3-4). The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (Zac 7:7).
sacrifices--As in Jeremiah 17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (Psalm 107:22).

Besides the blessing of the continuance of the Davidic monarchy, Jerusalem will also have to rejoice in the continued spiritual privilege of public worship in the house of the Lord. From the ends of the kingdom the people will come with offerings to the temple, to present thank-offerings for benefits received. The rhetorical enumeration of the various parts of the country appears again in Jeremiah 32:44. The cities of Judah and the outskirts of Jerusalem denote the part of the country which bordered on Jerusalem; then we have the land of Benjamin, the northern province of the kingdom, and three districts into which the tribal domain of Judah was divided: the Shephelah in the west on the Mediterranean Sea, the hill-country, and the southland; see on Joshua 15:21, Joshua 15:33, and Joshua 15:48. The desert of Judah (Joshua 15:61) is not mentioned, as being comprehended under the hill-country. The offerings are divided into two classes: bloody, burnt and slain offerings, and unbloody, meat-offerings and frankincense, which was strewed upon the meat-offering (Leviticus 2:1). The latter is not the incense-offering (Graf), which is not called לבונה, but קטרת, cf. Exodus 30:7., although frankincense was one of the ingredients of the incense prepared for burning (Exodus 30:34). These offerings they will bring as "praise-offering" into the house of the Lord. תּודה is not here used for זבח תּודה, praise-offering, as one species of slain-offering, but is, as we see from Jeremiah 33:11, a general designation for the praise and thanks which they desire to express by means of the offerings specified.