1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.
2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
3 For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.
4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.
5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.
6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.
8 For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
9 And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse,
12 Even a full wind from those places shall come unto me: now also will I give sentence against them.
13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.
14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?
15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah.
17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD.
18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.
19 My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
20 Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.
21 How long shall I see the standard, and hear the sound of the trumpet?
22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger.
27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.
28 For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it.
29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.
30 And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.
31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.
1 If thou wilt return, H7725 O Israel, H3478 saith H5002 the LORD, H3068 return H7725 unto me: and if thou wilt put away H5493 thine abominations H8251 out of my sight, H6440 then shalt thou not remove. H5110
2 And thou shalt swear, H7650 The LORD H3068 liveth, H2416 in truth, H571 in judgment, H4941 and in righteousness; H6666 and the nations H1471 shall bless H1288 themselves in him, and in him shall they glory. H1984
3 For thus saith H559 the LORD H3068 to the men H376 of Judah H3063 and Jerusalem, H3389 Break up H5214 your fallow ground, H5215 and sow H2232 not among thorns. H6975
4 Circumcise H4135 yourselves to the LORD, H3068 and take away H5493 the foreskins H6190 of your heart, H3824 ye men H376 of Judah H3063 and inhabitants H3427 of Jerusalem: H3389 lest my fury H2534 come forth H3318 like fire, H784 and burn H1197 that none can quench H3518 it, because H6440 of the evil H7455 of your doings. H4611
5 Declare H5046 ye in Judah, H3063 and publish H8085 in Jerusalem; H3389 and say, H559 Blow H8628 ye the trumpet H7782 in the land: H776 cry, H7121 gather together, H4390 and say, H559 Assemble H622 yourselves, and let us go H935 into the defenced H4013 cities. H5892
6 Set up H5375 the standard H5251 toward Zion: H6726 retire, H5756 stay H5975 not: for I will bring H935 evil H7451 from the north, H6828 and a great H1419 destruction. H7667
7 The lion H738 is come up H5927 from his thicket, H5441 and the destroyer H7843 of the Gentiles H1471 is on his way; H5265 he is gone forth H3318 from his place H4725 to make H7760 thy land H776 desolate; H8047 and thy cities H5892 shall be laid waste, H5327 without an inhabitant. H3427
8 For this gird H2296 you with sackcloth, H8242 lament H5594 and howl: H3213 for the fierce H2740 anger H639 of the LORD H3068 is not turned back H7725 from us.
9 And it shall come to pass at that day, H3117 saith H5002 the LORD, H3068 that the heart H3820 of the king H4428 shall perish, H6 and the heart H3820 of the princes; H8269 and the priests H3548 shall be astonished, H8074 and the prophets H5030 shall wonder. H8539
10 Then said H559 I, Ah, H162 Lord H136 GOD! H3069 surely H403 thou hast greatly H5377 deceived H5377 this people H5971 and Jerusalem, H3389 saying, H559 Ye shall have peace; H7965 whereas the sword H2719 reacheth H5060 unto the soul. H5315
11 At that time H6256 shall it be said H559 to this people H5971 and to Jerusalem, H3389 A dry H6703 wind H7307 of the high places H8205 in the wilderness H4057 toward H1870 the daughter H1323 of my people, H5971 not to fan, H2219 nor to cleanse, H1305
12 Even a full H4392 wind H7307 from those places shall come H935 unto me: now also will I give H1696 sentence H4941 against them.
13 Behold, he shall come up H5927 as clouds, H6051 and his chariots H4818 shall be as a whirlwind: H5492 his horses H5483 are swifter H7043 than eagles. H5404 Woe H188 unto us! for we are spoiled. H7703
14 O Jerusalem, H3389 wash H3526 thine heart H3820 from wickedness, H7451 that thou mayest be saved. H3467 How long shall thy vain H205 thoughts H4284 lodge H3885 within H7130 thee?
15 For a voice H6963 declareth H5046 from Dan, H1835 and publisheth H8085 affliction H205 from mount H2022 Ephraim. H669
16 Make ye mention H2142 to the nations; H1471 behold, publish H8085 against Jerusalem, H3389 that watchers H5341 come H935 from a far H4801 country, H776 and give out H5414 their voice H6963 against the cities H5892 of Judah. H3063
17 As keepers H8104 of a field, H7704 are they against her round about; H5439 because she hath been rebellious H4784 against me, saith H5002 the LORD. H3068
18 Thy way H1870 and thy doings H4611 have procured H6213 these things unto thee; this is thy wickedness, H7451 because it is bitter, H4751 because it reacheth H5060 unto thine heart. H3820
19 My bowels, H4578 my bowels! H4578 I am pained H2342 H3176 at my very H7023 heart; H3820 my heart H3820 maketh a noise H1993 in me; I cannot hold my peace, H2790 because thou hast heard, H8085 O my soul, H5315 the sound H6963 of the trumpet, H7782 the alarm H8643 of war. H4421
20 Destruction H7667 upon destruction H7667 is cried; H7121 for the whole land H776 is spoiled: H7703 suddenly H6597 are my tents H168 spoiled, H7703 and my curtains H3407 in a moment. H7281
21 How long shall I see H7200 the standard, H5251 and hear H8085 the sound H6963 of the trumpet? H7782
22 For my people H5971 is foolish, H191 they have not known H3045 me; they are sottish H5530 children, H1121 and they have none understanding: H995 they are wise H2450 to do evil, H7489 but to do good H3190 they have no knowledge. H3045
23 I beheld H7200 the earth, H776 and, lo, it was without form, H8414 and void; H922 and the heavens, H8064 and they had no light. H216
24 I beheld H7200 the mountains, H2022 and, lo, they trembled, H7493 and all the hills H1389 moved lightly. H7043
25 I beheld, H7200 and, lo, there was no man, H120 and all the birds H5775 of the heavens H8064 were fled. H5074
26 I beheld, H7200 and, lo, the fruitful place H3759 was a wilderness, H4057 and all the cities H5892 thereof were broken down H5422 at the presence H6440 of the LORD, H3068 and by his fierce H2740 anger. H639
27 For thus hath the LORD H3068 said, H559 The whole land H776 shall be desolate; H8077 yet will I not make H6213 a full end. H3617
28 For this shall the earth H776 mourn, H56 and the heavens H8064 above H4605 be black: H6937 because I have spoken H1696 it, I have purposed H2161 it, and will not repent, H5162 neither will I turn back H7725 from it.
29 The whole city H5892 shall flee H1272 for the noise H6963 of the horsemen H6571 and bowmen; H7198 H7411 they shall go H935 into thickets, H5645 and climb up H5927 upon the rocks: H3710 every city H5892 shall be forsaken, H5800 and not a man H376 dwell H3427 therein. H2004
30 And when thou art spoiled, H7703 what wilt thou do? H6213 Though thou clothest H3847 thyself with crimson, H8144 though thou deckest H5710 thee with ornaments H5716 of gold, H2091 though thou rentest H7167 thy face H5869 with painting, H6320 in vain H7723 shalt thou make thyself fair; H3302 thy lovers H5689 will despise H3988 thee, they will seek H1245 thy life. H5315
31 For I have heard H8085 a voice H6963 as of a woman in travail, H2470 and the anguish H6869 as of her that bringeth forth her first child, H1069 the voice H6963 of the daughter H1323 of Zion, H6726 that bewaileth H3306 herself, that spreadeth H6566 her hands, H3709 saying, Woe H188 is me now! for my soul H5315 is wearied H5888 because of murderers. H2026
1 If thou wilt return, O Israel, saith Jehovah, if thou wilt return unto me, and if thou wilt put away thine abominations out of my sight; then shalt thou not be removed;
2 and thou shalt swear, As Jehovah liveth, in truth, in justice, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
3 For thus saith Jehovah to the men of Judah and to Jerusalem, Break up your fallow ground, and sow not among thorns.
4 Circumcise yourselves to Jehovah, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings.
5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry aloud and say, Assemble yourselves, and let us go into the fortified cities.
6 Set up a standard toward Zion: flee for safety, stay not; for I will bring evil from the north, and a great destruction.
7 A lion is gone up from his thicket, and a destroyer of nations; he is on his way, he is gone forth from his place, to make thy land desolate, that thy cities be laid waste, without inhabitant.
8 For this gird you with sackcloth, lament and wail; for the fierce anger of Jehovah is not turned back from us.
9 And it shall come to pass at that day, saith Jehovah, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
10 Then said I, Ah, Lord Jehovah! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the life.
11 At that time shall it be said to this people and to Jerusalem, A hot wind from the bare heights in the wilderness toward the daughter of my people, not to winnow, nor to cleanse;
12 a full wind from these shall come for me: now will I also utter judgments against them.
13 Behold, he shall come up as clouds, and his chariots `shall be' as the whirlwind: his horses are swifter than eagles. Woe unto us! for we are ruined.
14 O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thine evil thoughts lodge within thee?
15 For a voice declareth from Dan, and publisheth evil from the hills of Ephraim:
16 make ye mention to the nations; behold, publish against Jerusalem, `that' watchers come from a far country, and give out their voice against the cities of Judah.
17 As keepers of a field are they against her round about, because she hath been rebellious against me, saith Jehovah.
18 Thy way and thy doings have procured these things unto thee; this is thy wickedness; for it is bitter, for it reacheth unto thy heart.
19 My anguish, my anguish! I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
20 Destruction upon destruction is cried; for the whole land is laid waste: suddenly are my tents destroyed, `and' my curtains in a moment.
21 How long shall I see the standard, and hear the sound of the trumpet?
22 For my people are foolish, they know me not; they are sottish children, and they have no understanding; they are wise to do evil, but to do good they have no knowledge.
23 I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.
24 I beheld the mountains, and, lo, they trembled, and all the hills moved to and fro.
25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
26 I beheld, and, lo, the fruitful field was a wilderness, and all the cities thereof were broken down at the presence of Jehovah, `and' before his fierce anger.
27 For thus saith Jehovah, The whole land shall be a desolation; yet will I not make a full end.
28 For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and I have not repented, neither will I turn back from it.
29 Every city fleeth for the noise of the horsemen and bowmen; they go into the thickets, and climb up upon the rocks: every city is forsaken, and not a man dwelleth therein.
30 And thou, when thou art made desolate, what wilt thou do? Though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, though thou enlargest thine eyes with paint, in vain dost thou make thyself fair; `thy' lovers despise thee, they seek thy life.
31 For I have heard a voice as of a woman in travail, the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that gaspeth for breath, that spreadeth her hands, `saying', Woe is me now! for my soul fainteth before the murderers.
1 If thou dost turn back, O Israel, An affirmation of Jehovah, unto Me turn back, And if thou dost turn aside Thine abominations from My face, Then thou dost not bemoan.
2 And thou hast sworn -- Jehovah liveth, In truth, in judgment, and in righteousness, And blessed themselves in Him have nations, And in Him they boast themselves.
3 For thus said Jehovah, To the man of Judah, and to Jerusalem: Till for yourselves tillage, And do not sow unto the thorns.
4 Be circumcised to Jehovah, And turn aside the foreskins of your heart, O man of Judah, and ye inhabitants of Jerusalem, Lest My fury go out as fire, and hath burned, And there is none quenching, Because of the evil of your doings.
5 Declare in Judah, and in Jerusalem sound, And say ye, `Blow a trumpet in the land,' Call ye fully, and say ye: `Be gathered, and we go in to the fenced city.'
6 Lift up an ensign Zionward, Strengthen yourselves, stand not still, For evil I am bringing in from the north, And a great destruction.
7 Gone up hath a lion from his thicket, And a destroyer of nations hath journeyed, He hath come forth from his place To make thy land become a desolation, Thy cities are laid waste, without inhabitant.
8 For this, gird on sackcloth, lament and howl, For the fierce anger of Jehovah hath not turned back from us.
9 And it hath come to pass, in that day, An affirmation of Jehovah: `Perish doth the heart of the king, And the heart of the princes, And astonished have been the priests, And the prophets do wonder.'
10 And I say, `Ah, Lord Jehovah, Surely thou hast entirely forgotten this people and Jerusalem, saying, Peace is for you, And struck hath a sword unto the soul!'
11 At that time it is said of this people, And of Jerusalem: `A dry wind of high places in the wilderness,' The way of the daughter of My people, (Not for winnowing, nor for cleansing,)
12 A full wind from these doth come for Me, Now, also, I speak judgments with them.
13 Lo, as clouds he cometh up, And as a hurricane his chariots, Lighter than eagles have been his horses, Wo to us, for we have been spoiled.
14 Wash from evil thy heart, O Jerusalem, That thou mayest be saved, Till when dost thou lodge in thy heart Thoughts of thy strength?
15 For a voice is declaring from Dan, And sounding sorrow from mount Ephraim.
16 Make ye mention to the nations, Lo, sound ye to Jerusalem: `Besiegers are coming from the land afar off, And they give forth against cities of Judah their voice.
17 As the keepers of a field They have been against her round about, For with Me she hath been rebellious, An affirmation of Jehovah.'
18 Thy way and thy doings have done these to thee, This `is' thy vexation, for `it is' bitter, For it hath struck unto thy heart.
19 My bowels, my bowels! I am pained `at' the walls of my heart, Make a noise for me doth My heart, I am not silent, For the voice of a trumpet I have heard, O my soul -- a shout of battle!
20 Destruction on destruction is proclaimed, For spoiled hath been all the land, Suddenly spoiled have been my tents, In a moment -- my curtains.
21 Till when do I see an ensign? Do I hear the voice of a trumpet?
22 For my people `are' foolish, me they have not known, Foolish sons `are' they, yea, they `are' not intelligent, Wise `are' they to do evil, And to do good they have not known.
23 I looked `to' the land, and lo, waste and void, And unto the heavens, and their light is not.
24 I have looked `to' the mountains, And lo, they are trembling. And all the hills moved themselves lightly.
25 I have looked, and lo, man is not, And all fowls of the heavens have fled.
26 I have looked, and lo, The fruitful place `is' a wilderness, And all its cities have been broken down, Because of Jehovah, Because of the fierceness of His anger.
27 For thus said Jehovah: All the land is a desolation, but a completion I make not.
28 For this doth the land mourn, And black have been the heavens above, because I have spoken -- I have purposed, And I have not repented, Nor do I turn back from it.
29 From the voice of the horseman, And of him shooting with the bow, all the city is fleeing, They have come into thickets, And on cliffs they have gone up, All the city is forsaken, And there is no one dwelling in them.
30 And thou, O spoiled one, what dost thou? For thou puttest on scarlet, For thou adornest thyself `with' ornaments of gold. For thou rendest with pain thine eyes, In vain thou dost make thyself fair, Kicked against thee have doting ones, Thy life they do seek.
31 For a voice as of a sick woman I have heard, Distress, as of one bringing forth a first-born, The voice of the daughter of Zion, She bewaileth herself, she spreadeth out her hands, `Wo to me now, for weary is my soul of slayers!'
1 If thou wilt return, O Israel, saith Jehovah, return unto me; and if thou wilt put away thine abominations out of my sight, then shalt thou not be a wanderer;
2 -- and thou shalt in truth, in justice, and in righteousness swear, [As] Jehovah liveth! and the nations shall bless themselves in him, and in him shall they glory.
3 For thus saith Jehovah to the men of Judah and Jerusalem: Break up for you a fallow ground, and sow not among thorns.
4 Circumcise yourselves for Jehovah, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest my fury come forth like fire and burn, and there be none to quench it, because of the evil of your doings.
5 Declare ye in Judah, and cause it to be heard in Jerusalem, and say, ... and blow the trumpet in the land, cry aloud and say, Assemble yourselves, and let us enter into the fenced cities.
6 Set up a banner toward Zion; take to flight, stay not! For I am bringing evil from the north, and a great destruction.
7 The lion is come up from his thicket, the destroyer of the nations is on his way; he is gone forth from his place, to make thy land desolate; thy cities shall be laid waste, without inhabitant.
8 For this, gird you with sackcloth, lament and howl! for the fierce anger of Jehovah is not turned away from us.
9 And it shall come to pass in that day, saith Jehovah, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall be amazed.
10 And I said, Alas, Lord Jehovah! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
11 At that time shall it be said to this people and to Jerusalem, A hot wind [cometh] from the heights in the wilderness, on the way of the daughter of my people, not for fanning, nor for cleansing.
12 A wind more vehement than that shall come from me: now will I also pronounce judgments against them.
13 Behold, he cometh up as clouds, and his chariots are as a whirlwind; his horses are swifter than eagles. Woe unto us! for we are destroyed.
14 Wash thy heart, Jerusalem, from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?
15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
16 Inform the nations; behold, make Jerusalem to hear: Besiegers come from a far country, and raise their voice against the cities of Judah.
17 As keepers of a field are they against her round about; for she hath been rebellious against me, saith Jehovah.
18 Thy way and thy doings have procured these [things] unto thee; this is thy wickedness, yea, it is bitter, yea, it reacheth unto thy heart.
19 My bowels! my bowels! I am in travail! [Oh,] the walls of my heart! My heart maketh a noise in me; I cannot hold my peace: for thou hearest, my soul, the sound of the trumpet, the clamour of war.
20 Destruction upon destruction is proclaimed; for the whole land is wasted: suddenly are my tents laid waste, my curtains, in a moment.
21 How long shall I see the standard, [and] hear the sound of the trumpet?
22 For my people is foolish, they have not known me; they are sottish children, and they have no intelligence; they are wise to do evil, but to do good they have no knowledge.
23 I beheld the earth, and lo, it was waste and empty; and the heavens, and they had no light.
24 I beheld the mountains, and lo, they trembled, and all the hills shook violently.
25 I beheld, and lo, man was not, and all the fowl of the heavens were fled.
26 I beheld, and lo, the fruitful land was a wilderness, and all the cities thereof were broken down, before Jehovah, before his fierce anger.
27 For thus saith Jehovah: The whole land shall be a desolation; but I will not make a full end.
28 For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and will not repent, neither will I turn back therefrom.
29 At the noise of the horsemen and bowmen, every city fleeth; they go into the thickets, and climb up upon the rocks: every city is forsaken and no man dwelleth therein.
30 -- And thou, wasted one, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rendest thine eyes with paint, in vain dost thou make thyself fair: [thy] lovers despise thee, they seek thy life.
31 For I hear a voice, as of a woman in travail, anguish as of her that bringeth forth her first child, the voice of the daughter of Zion: she moaneth, she spreadeth forth her hands, [saying], Woe unto me! for my soul faileth because of murderers.
1 If you will return, Israel, says Yahweh, if you will return to me, and if you will put away your abominations out of my sight; then you shall not be removed;
2 and you shall swear, As Yahweh lives, in truth, in justice, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
3 For thus says Yahweh to the men of Judah and to Jerusalem, Break up your fallow ground, and don't sow among thorns.
4 Circumcise yourselves to Yahweh, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings.
5 Declare you in Judah, and publish in Jerusalem; and say, Blow you the trumpet in the land: cry aloud and say, Assemble yourselves, and let us go into the fortified cities.
6 Set up a standard toward Zion: flee for safety, don't stay; for I will bring evil from the north, and a great destruction.
7 A lion is gone up from his thicket, and a destroyer of nations; he is on his way, he is gone forth from his place, to make your land desolate, that your cities be laid waste, without inhabitant.
8 For this gird you with sackcloth, lament and wail; for the fierce anger of Yahweh hasn't turned back from us.
9 It shall happen at that day, says Yahweh, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
10 Then said I, Ah, Lord Yahweh! surely you have greatly deceived this people and Jerusalem, saying, You shall have peace; whereas the sword reaches to the life.
11 At that time shall it be said to this people and to Jerusalem, A hot wind from the bare heights in the wilderness toward the daughter of my people, not to winnow, nor to cleanse;
12 a full wind from these shall come for me: now will I also utter judgments against them.
13 Behold, he shall come up as clouds, and his chariots [shall be] as the whirlwind: his horses are swifter than eagles. Woe to us! for we are ruined.
14 Jerusalem, wash your heart from wickedness, that you may be saved. How long shall your evil thoughts lodge within you?
15 For a voice declares from Dan, and publishes evil from the hills of Ephraim:
16 make you mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah.
17 As keepers of a field are they against her round about, because she has been rebellious against me, says Yahweh.
18 Your way and your doings have procured these things to you; this is your wickedness; for it is bitter, for it reaches to your heart.
19 My anguish, my anguish! I am pained at my very heart; my heart is disquieted in me; I can't hold my peace; because you have heard, O my soul, the sound of the trumpet, the alarm of war.
20 Destruction on destruction is cried; for the whole land is laid waste: suddenly are my tents destroyed, [and] my curtains in a moment.
21 How long shall I see the standard, and hear the sound of the trumpet?
22 For my people are foolish, they don't know me; they are foolish children, and they have no understanding; they are wise to do evil, but to do good they have no knowledge.
23 I saw the earth, and, behold, it was waste and void; and the heavens, and they had no light.
24 I saw the mountains, and, behold, they trembled, and all the hills moved back and forth.
25 I saw, and, behold, there was no man, and all the birds of the sky were fled.
26 I saw, and, behold, the fruitful field was a wilderness, and all the cities of it were broken down at the presence of Yahweh, [and] before his fierce anger.
27 For thus says Yahweh, The whole land shall be a desolation; yet will I not make a full end.
28 For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and I have not repented, neither will I turn back from it.
29 Every city flees for the noise of the horsemen and archers; they go into the thickets, and climb up on the rocks: every city is forsaken, and not a man dwells therein.
30 You, when you are made desolate, what will you do? Though you clothe yourself with scarlet, though you deck you with ornaments of gold, though you enlarge your eyes with paint, in vain do you make yourself beautiful; [your] lovers despise you, they seek your life.
31 For I have heard a voice as of a woman in travail, the anguish as of her who brings forth her first child, the voice of the daughter of Zion, who gasps for breath, who spreads her hands, [saying], Woe is me now! for my soul faints before the murderers.
1 If you will come back, O Israel, says the Lord, you will come back to me: and if you will put away your disgusting ways, you will not be sent away from before me.
2 And you will take your oath, By the living Lord, in good faith and wisdom and righteousness; and the nations will make use of you as a blessing, and in you will they take a pride.
3 For this is what the Lord says to the men of Judah and to Jerusalem: Get your unworked land ploughed up, do not put in your seeds among thorns.
4 Undergo a circumcision of the heart, you men of Judah and people of Jerusalem: or my wrath may come out like fire, burning so that no one is able to put it out, because of the evil of your doings.
5 Say openly in Judah, give it out in Jerusalem, and say, Let the horn be sounded in the land: crying out in a loud voice, Come together, and let us go into the walled towns.
6 Put up a flag for a sign to Zion: go in flight so that you may be safe, waiting no longer: for I will send evil from the north, and a great destruction.
7 A lion has gone up from his secret place in the woods, and one who makes waste the nations is on his way; he has gone out from his place, to make your land unpeopled, so that your towns will be made waste, with no man living in them.
8 For this put on haircloth, with weeping and loud crying: for the burning wrath of the Lord is not turned back from us.
9 And it will come about in that day, says the Lord, that the heart of the king will be dead in him, and the hearts of the rulers; and the priests will be overcome with fear, and the prophets with wonder.
10 Then said I, Ah, Lord God! your words were not true when you said to this people and to Jerusalem, You will have peace; when the sword has come even to the soul.
11 At that time it will be said to this people and to Jerusalem, A burning wind from the open hilltops in the waste land is blowing on the daughter of my people, not for separating or cleaning the grain;
12 A full wind will come for me: and now I will give my decision against them.
13 See, he will come up like the clouds, and his war-carriages like the storm-wind: his horses are quicker than eagles. Sorrow is ours, for destruction has come on us.
14 O Jerusalem, make your heart clean from evil, so that you may have salvation. How long are evil purposes to have a resting-place in you?
15 For a voice is sounding from Dan, giving out evil from the hills of Ephraim:
16 Make this come to the minds of the nations, make a statement openly against Jerusalem, that attackers are coming from a far country and their voices will be loud against the towns of Judah.
17 Like keepers of a field they are against her on every side; because she has been fighting against me, says the Lord.
18 Your ways and your doings have made these things come on you; this is your sin; truly it is bitter, going deep into your heart.
19 My soul, my soul! I am pained to my inmost heart; my heart is troubled in me; I am not able to be quiet, because the sound of the horn, the note of war, has come to my ears.
20 News is given of destruction on destruction; all the land is made waste: suddenly my tents, straight away my curtains, are made waste.
21 How long will I go on seeing the flag and hearing the sound of the war-horn?
22 For my people are foolish, they have no knowledge of me; they are evil-minded children, without sense, all of them: they are wise in evil-doing, but have no knowledge of doing good.
23 Looking at the earth, I saw that it was waste and without form; and to the heavens, that they had no light.
24 Looking at the mountains, I saw them shaking, and all the hills were moved about.
25 Looking, I saw that there was no man, and all the birds of heaven had gone in flight.
26 Looking, I saw that the fertile field was a waste, and all its towns were broken down before the Lord and before his burning wrath.
27 For this is what the Lord has said: All the land will become a waste; I will make destruction complete.
28 The earth will be weeping for this, and the heavens on high will be black: because I have said it, and I will not go back from it; it is my purpose, and it will not be changed.
29 All the land is in flight because of the noise of the horsemen and the bowmen; they have taken cover in the woodland and up on the rocks: every town has been given up, not a man is living in them.
30 And you, when you are made waste, what will you do? Though you are clothed in red, though you make yourself beautiful with ornaments of gold, though you make your eyes wide with paint, it is for nothing that you make yourself fair; your lovers have no more desire for you, they have designs on your life.
31 A voice has come to my ears like the voice of a woman in birth-pains, the pain of one giving birth to her first child, the voice of the daughter of Zion, fighting for breath, stretching out her hands, saying, Now sorrow is mine! for my strength is gone from me before the takers of life.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 4
Commentary on Jeremiah 4 Keil & Delitzsch Commentary
The answer of the Lord . - Jeremiah 4:1. " If thou returnest, Israel, saith Jahveh, returnest to me; and if thou puttest away thine abominations from before my face, and strayest not , Jeremiah 4:2. and swearest, As Jahveh liveth, in truth, with right, and uprightness; then shall the nations bless themselves in Him, and in Him make their boast ." Graf errs in taking these verses as a wish: if thou wouldst but repent...and swear...and if they blessed themselves. His reason is, that the conversion and reconciliation with Jahveh has not yet taken place, and are yet only hoped for; and he cites passages for אם with the force of a wish, as Genesis 13:3; Genesis 28:13, where, however, נא or לוּ is joined with it. But if we take all the verbs in the same construction, we get a very cumbrous result; and the reason alleged proceeds upon a prosaic misconception of the dramatic nature of the prophet's mode of presentation from Jeremiah 3:21 onwards. Just as there the prophet hears in spirit the penitent supplication of the people, so here he hears the Lord's answer to this supplication, by inward vision seeing the future as already present. The early commentators have followed the example of the lxx and Vulg. in construing the two verses differently, and take אלי and ולא תנוּד as apodoses: if thou returnest, Israel, then return to me; or, if thou, Israel, returnest to me, then shalt thou return, sc. into thy fatherland; and if thou puttest away thine abominations from before mine eyes, then shalt thou no longer wander; and if thou swearest...then will they bless themselves. But by reason of its position after נאם יהוה it is impossible to connect אלי with the protasis. It would be more natural to take אלי תּשׁוּב as apodosis, the אלי being put first for the sake of emphasis. But if we take it as apodosis at all, the apodosis of the second half of the verse does not rightly correspond to that of the first half. לא תנוּד would need to be translated, "then shalt thou no longer wander without fixed habitation," and so would refer to the condition of the people as exiled. but for this נוּד is not a suitable expression. Besides, it is difficult to justify the introduction of אם before ונשׁבּאתּ , since an apodosis has already preceded. For these reasons we are bound to prefer the view of Ew. and Hitz., that Jeremiah 4:1 and Jeremiah 4:2 contain nothing but protases. The removal of the abominations from before God's face is the utter extirpation of idolatry, the negative moment of the return to the Lord; and the swearing by the life of Jahveh is added as a positive expression of their acknowledgment of the true God. תנוּד is the wandering of the idolatrous people after this and the other false god, Jeremiah 2:23 and Jeremiah 3:13. "And strayest not" serves to strengthen "puttest away thine abominations." A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e., seeking or longing after other gods. Similarly, swearing by Jahveh is strengthened by the additions: בּאמת , in truth, not deceptively ( לשׁקר , Jeremiah 5:2), and with right and uprightness, i.e., in a just cause, and with honest intentions. - The promise, "they shall bless themselves," etc., has in it an allusion to the patriarchal promises in Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Genesis 28:14, but it is not, as most commentators, following Jerome, suppose, a direct citation of these, and certainly not "a learned quotation from a book" (Ew.), in which case בּו would be referable, as in those promises, to Israel, the seed of Abraham, and would stand for בּך . This is put out of the question by the parallel וּבּו יתהלּלוּ , which never occurs but with the sense of glorying in God the Lord; cf. Isaiah 41:16, Psalms 34:3; 64:11; Psalms 105:3, and Jeremiah 9:22. Hence it follows that בּו must be referred, as Calv. refers it, to יהוה , just as in Isaiah 65:16 : the nations will bless themselves in or with Jahveh, i.e., will desire and appropriate the blessing of Jahveh and glory in the true God. Even under this acceptation, the only one that can be justified from an exegetical point of view, the words stand in manifest relation to the patriarchal blessing. If the heathen peoples bless themselves in the name of Jahveh, then are they become partakers of the salvation that comes from Jahveh; and if this blessing comes to them as a consequence of the true conversion of Israel to the Lord, as a fruit of this, then it has come to them through Israel as the channel, as the patriarchal blessings declare disertis verbis . Jeremiah does not lay stress upon this intermediate agency of Israel, but leaves it to be indirectly understood from the unmistakeable allusion to the older promise. The reason for the application thus given by Jeremiah to the divine promise made to the patriarchs is found in the aim and scope of the present discourse. The appointment of Israel to be the channel of salvation for the nations is an outcome of the calling grace of God, and the fulfilment of this gracious plan on the part of God is an exercise of the same grace - a grace which Israel by its apostasy does not reject, but helps onwards towards its ordained issue. The return of apostate Israel to its God is indeed necessary ere the destined end be attained; it is not, however, the ground of the blessing of the nations, but only one means towards the consummation of the divine plan of redemption, a plan which embraces all mankind. Israel's apostasy delayed this consummation; the conversion of Israel will have for its issue the blessing of the nations.
Threatening of Judgment upon Jerusalem and Judah. - If Judah and Jerusalem do not reform, the wrath of God will be inevitably kindled against them (Jeremiah 4:3, Jeremiah 4:4). Already the prophet sees in spirit the judgment bursting in upon Judah from the north, to the dismay of all who were accounting themselves secure (Jeremiah 4:5-10). Like a hot tempest-blast it rushes on, because of the wickedness of Jerusalem (Jeremiah 4:11-18), bringing desolation and ruin on the besotted people, devastating the whole land, and not to be turned aside by any meretricious devices (Jeremiah 4:19-31).
Jeremiah 4:3-4
" For thus hath Jahveh spoken to the men of Judah and to Jerusalem: Break up for yourselves new ground, and sow not among thorns . Jeremiah 4:4. Circumcise yourselves to Jahveh, and take away the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my fury break forth like fire and burn unquenchably, because of the evil of your doings ." The exhortation to a reformation of life is attached by כּי , as being the ground of it, to the preceding exhortation to return. The אם תּשׁוּב , Jeremiah 4:1, contained the indirect call to repent. In Jeremiah 4:1 this was addressed to Israel. In Jeremiah 4:3 the call comes to Judah, which the prophet had already in his eye in Jer 3; cf. Jeremiah 3:7-8, Jeremiah 3:10-11. The transition from Israel to Judah in the phrase: for thus saith Jahveh, is explained by the introduction of a connecting thought, which can without difficulty be supplied from the last clause of Jeremiah 4:2; the promise that the nations bless themselves in Jahveh will come to be fulfilled. The thought to be supplied is: this conversion is indispensable for Judah also, for Judah too must begin a new life. Without conversion there is no salvation. The evil of their doings brings nought but heavy judgments with it. אישׁ , as often, in collective sense, since the plural of this word was little in use, see in Joshua 9:6. ניר לו ניר , as in Hosea 10:12, plough up new land, to bring new untilled soil under cultivation - a figure for the reformation of life; as much as to say, to prepare new ground for living on, to begin a new life. Sow not among thorns. The seed-corns are the good resolutions which, when they have sunk into the soil of the mind, should spring up into deeds (Hitz.). The thorns which choke the good seed as it grows (Matthew 13:7) are not mala vestra studia (Ros.), but the evil inclinations of the unrenewed heart, which thrive luxuriantly like thorns. "Circumcise you to the Lord" is explained by the next clause: remove the foreskins of your heart. The stress lies in ליהוה ; in this is implied that the circumcision should not be in the flesh merely. In the flesh all Jews were circumcised. If they then are called to circumcise themselves to the Lord, this must be meant spiritually, of the putting away of the spiritual impurity of the heart, i.e., of all that hinders the sanctifying of the heart; see in Deuteronomy 10:16. The plur. ערלות is explained by the figurative use of the word, and the reading ערלת , presented by some codd., is a correction from Deuteronomy 10:16. The foreskins are the evil lusts and longings of the heart. Lest my fury break forth like fire; cf. Jeremiah 7:20; Amos 5:6; Psalms 89:47. ' מפּני רע מ as in Deuteronomy 28:20. This judgment of wrath the prophet already in spirit sees breaking on Judah.
From the north destruction approaches. - Jeremiah 4:5. "Proclaim in Judah, and in Jerusalem let it be heard, and say, Blow the trumpet in the land; cry with a loud voice, and say, Assemble, and let us go into the defenced cities. Jeremiah 4:6. Raise a standard toward Zion: save yourselves by flight, linger not; for from the north I bring evil and great destruction. Jeremiah 4:7. A lion comes up from his thicket, and a destroyer of the nations is on his way, comes forth from his place, to make they land a waste, that thy cities be destroyed, without an inhabitant. Jeremiah 4:8. For this gird you in sackcloth, lament and howl, for the heat of Jahveh's anger hath not turned itself from us. Jeremiah 4:9. And it cometh to pass on that day, saith Jahveh, the heart of the king and the heart of the princes shall perish, and the priests shall be confounded and the prophets amazed." The invasion of a formidable foe is here represented with poetic animation; the inhabitants being called upon to publish the enemy's approach throughout the land, so that every one may hide himself in the fortified cities.
(Note: By this dreaded foe the older commentators understand the Chaldeans; but some of the moderns will have it that the Scythians are meant. Among the latter are Dahler, Hitz., Ew., Bertheau ( z. Gesch. der Isr. ), Movers, and others; and they have been preceded by Eichhorn ( Hebr. Proph. ii. 96 f), Cramer (in the Comm. on Zephaniah, under the title Scythische Denkmäler in Palästina , 1777). On the basis of their hypothesis, M. Duncker ( Gesch. des Alterth. S. 751ff.) has sketched out a minute picture of the inundation of Palestine by hordes of Scythian horsemen in the year 626, according to the prophecies of Jeremiah and Zephaniah. For this there is absolutely no historical support, although Roesch in his archaeological investigations on Nabopolassar ( Deutsch-morgld. Ztschr. xv. S. 502ff.), who, according to him, was a Scythian king, alleges that "pretty nearly all (?) exegetical authorities" understand these prophecies of the Scythians (S. 536). For this view can be neither justified exegetically nor made good historically, as has been admitted and proved by A. Kueper ( Jerem. libr. ss. int. p. 13f.), and Ad. Strauss (Vaticin. Zeph. p. 18f.), and then by Tholuck ( die Propheten u. ihre Weiss , S. 94ff.), Graf ( Jer . S. 16ff.), Näg ., and others. On exegetical grounds the theory is untenable; for in the descriptions of the northern foe, whose invasion of Judah Zephaniah and Jeremiah threaten, there is not the faintest hint that can be taken to point to the Scythian squadrons, and, on the contrary, there is much that cannot be suitable to these wandering hordes. The enemies approaching like clouds, their chariots like the whirlwind, with horses swifter than eagles (Jeremiah 4:13), every city fleeing from the noise of the horsemen and of the bowmen (Jeremiah 4:29), and the like, go to form a description obviously founded on Deuteronomy 28:49., and on the account of the Chaldeans ( כּשׂדּים ) in Habakkuk 1:7-11 - a fact which leads Roesch to suppose Habakkuk meant Scythian by כּשׂדּים . All the Asiatic world-powers had horsemen, war-chariots, and archers, and we do not know that the Scythians fought on chariots. Nor was it at all according to the plan of Scythian hordes to besiege cities and carry the vanquished people into exile, as Jeremiah prophesies of these enemies. Again, in Jer 25, where he expressly names Nebuchadnezzar the king of Babel as the fulfiller of judgment foretold, Jeremiah mentions the enemy in the same words as in Jeremiah 1:15, ּ כל־משׁפּחות צפון (Jeremiah 25:9), and represents the accomplishment of judgment by Nebuchadnezzar as the fulfilment of all the words he had been prophesying since the 13th year of Josiah. This makes it as clear as possible that Jeremiah regarded the Chaldeans as the families of the peoples of the north who were to lay Judah waste, conquer Jerusalem, and scatter its inhabitants amongst the heathen. In a historical reference, also, the Scythian theory is quite unfounded. The account in Herod. i. 103-105 of the incursion of the Scythians into Media and of dominion exercised over Asia for 28 years by them, does say that they came to Syrian Palestine and advanced on Egypt, but by means of presents were induced by King Psammetichus to withdraw, that they marched back again without committing any violence, and that only ὀλίγοι τινὲς αὐτῶν plundered the temple of Venus Urania at Ascalon on the way back. But these accounts, taken at their strict historical value, tell us nothing more than that one swarm of the Scythian hordes, which overspread Media and Asia Minor, entered Palestine and penetrated to the borders of Egypt, passing by the ancient track of armies across the Jordan at Bethshan, and through the plain of Jezreel along the Philistine coast; that here they were bought off by Psammetichus and retired without even so much as touching on the kingdom of Judah on their way. The historical books of the Old Testament have no knowledge whatever of any incursion into Judah of Scythians or other northern nations during the reign of Josiah. On the other hand, we give no weight to the argument that the march of the Scythians through Syria against Egypt had taken place in the 7th or 8th year of Josiah, a few years before Jeremiah's public appearance, and so could be no subject for his prophecies (Thol., Graf, Näg. ). For the chronological data of the ancients as to the Scythian invasion are not so definite that we can draw confident conclusions from them; cf. M. v. Niebuhr, Ges. Assurs u. Babels , S. 67ff.
All historical evidence for a Scythian inroad into Judah being thus entirely wanting, the supporters of this hypothesis can make nothing of any point save the Greek name Scythopolis for Bethshan, which Dunck. calls "a memorial for Judah of the Scythian raid." We find the name in Judges 1:27 of the lxx, Βαιθσάν ἥ ἐστι Σκυθῶν πόλις , and from this come the Σκυθόπολις of Judith 3:10, 2 Macc. 12:29, and in Joseph. Antt . v. 1. 22, xii. 8. 5, etc. Even if we do not hold, as Reland, Pal. ill . p. 992, does, that the gloss, ἥ ἐστι Σκυθῶν πόλις , Judges 1:27, has been interpolated late into the lxx; even if we admit that it originated with the translator, the fact that the author of the lxx, who lived 300 years after Josiah, interpreted Σκυθόπολις by Σκυθῶν πόλις , does by no means prove that the city had received this Greek name from a Scythian invasion of Palestine, or from a colony of those Scythians who had settled down there. The Greek derivation of the name shows that it could not have originated before the extension of Greek supremacy in Palestine - not before Alexander the Great. But there is no historical proof that Scythians dwelt in Bethshan. Duncker e.g., makes the inference simply from the name Σκυθῶν πόλις and Σκυθοπολίται , 2 Macc. 12:29f. His statement: "Josephus (Antt. xii. 5. 8) and Pliny ( Hist. n. v. 16) affirm that Scythians had settled down there," is wholly unfounded. In Joseph. l.c. there is no word of it; nor will a critical historian accept as sufficient historical evidence of an ancient Scythian settlement in Bethshan, Pliny's l.c. aphoristic notice: Scythopolin (antea Nysam a Libero Patre, spulta nutrice ibi) Scythis deductîs . The late Byzantine author, George Syncellus, is the first to derive the name Scythopolis from the incursion of the Scythians into Palestine; cf. Reland, p. 993. The origin of the name is obscure, but is not likely to be found, as by Reland, Gesen., etc., in the neighbouring Succoth. More probably it comes from a Jewish interpretation of the prophecy of Ezekiel, Ezekiel 39:11, regarding the overthrow of Gog in the valley of the wanderers eastwards from the sea. This is Hävernick's view, suggested by Bochart.
Taking all into consideration, we see that the reference of our prophecy to the Scythians is founded neither on exegetical results nor on historical evidence, but wholly on the rationalistic prejudice that the prophecies of the biblical prophets are nothing more than either disguised descriptions of historical events or threatenings of results that lay immediately before the prophet's eyes, which is the view of Hitz., Ew., and others.)
The ו before תּקעוּ in the Chet . has evidently got into the text through an error in transcription, and the Keri , according to which all the old versions translate, is the only correct reading. "Blow the trumpet in the land," is that which is to be proclaimed or published, and the blast into the far-sounding שׁופר is the signal of alarm by which the people was made aware of the danger that threatened it; cf. Joel 2:1; Hosea 5:8. The second clause expresses the same matter in an intensified form and with plainer words. Cry, make full (the crying), i.e., cry with a full clear voice; gather, and let us go into the fortified cities; cf. Jeremiah 8:14. This was the meaning of the trumpet blast. Raise a banner pointing towards Zion, i.e., showing the fugitives the way to Zion as the safest stronghold in the kingdom. נס , a lofty pole with a waving flag (Isaiah 33:23; Ezekiel 27:7), erected upon mountains, spread the alarm farther than even the sound of the pealing trumpet; see in Isaiah 5:26. העיזוּ , secure your possessions by flight; cf. Isaiah 10:31. The evil which Jahveh is bringing on the land is specified by שׁבר גּדול , after Zephaniah 1:10, but very frequently used by Jeremiah; cf. Jeremiah 6:1; Jeremiah 48:3; Jeremiah 50:22; Jeremiah 51:54. שׁבר , breaking (of a limb), Leviticus 21:19, then the upbreaking of what exists, ruin, destruction. In Jeremiah 4:7 the evil is yet more fully described. A lion is come up from his thicket ( סבּכו with dag. forte dirim ., from שׂובך [ סבך , 2 Samuel 18:9], or from סבך , Psalms 74:5; cf. Ew. §255, d , and Olsh. §155, b ), going forth for prey. This lion is a destroyer of the nations (not merely of individual persons as the ordinary lion); he has started ( נסע , or striking tents for the march), and is come out to waste the land and to destroy the cities. The infin. is continued by the temp. fin . תּצּינה , and the Kal of נצה is here used in a passive sense: to be destroyed by war.
For this calamity the people was to mourn deeply. For the description of the mourning, cf. Joel 1:13; Micah 1:8. For the wrath of the Lord has not turned from us, as in blind self-delusion ye imagine, Jeremiah 2:35. The heath of Jahveh's anger is the burning wrath on account of the sins of Manasseh, with which the people has been threatened by the prophets. This wrath has not turned itself away, because even under Josiah the people has not sincerely returned to its God.
When this wrath bursts over them, the rulers and leaders of the people will be perplexed and helpless. The heart, i.e., the mind, is lot. For this use of לב , cf. Job 12:3; Job 34:10; Proverbs 7:7, etc. נשׁמּוּ , be paralyzed by terror, like the Kal in Jeremiah 2:12. The prophets are mentioned last, because Jeremiah 4:10 cites a word of prophecy whereby they seduced the people into a false security.
" Then said I, Ah, Lord Jahveh, truly Thou hast deceived this people and Jerusalem in saying, Peace shall be to you, and the sword is reaching unto the soul ." This verse is to be taken as a sign addressed to God by Jeremiah when he heard the announcement of the judgment about to fall on Judah, contained in Jeremiah 4:5-9. The Chald. has well paraphrased ואמר thus : et dixi: suscipe deprecationem meam, Jahveh, Deus . but Hensler and Ew. wish to have ואמר changed to ואמר , "so that they say," quite unnecessarily, and indeed unsuitably, since השּׁאת , thou hast deceived, is out of place either in the mouth of the people or of the lying prophets. That the word quoted, "Peace shall be to you," is the saying of the false prophets, may be gathered from the context, and this is directly supported by Jeremiah 14:13; Jeremiah 23:17. The deception of the people by such discourse from the false prophets is referred back to God: "Lord, Thou hast deceived," inasmuch as God not only permits these lying spirits to appear and work, but has ordained them and brought them forth for the hardening of the people's heart; as He once caused the spirit of prophecy to inspire as a lying spirit the prophets of Ahab, so that by promises of victory they prevailed upon him to march to that war in which, as a punishment for his godlessness, he was to perish; 1 Kings 22:20-23. Umbr. takes the words less correctly as spoken in the name of the people, to whom the unexpected turn affairs had now taken seemed a deception on the part of God; and this, although it was by itself it had been deceived, through its revolt from God. For it is not the people's opinion that Jeremiah expresses, but a truth concerning which his wish is that the people may learn to recognise it, and so come to reflect and repent before it be too late. On the use of the perf. consec. ונגעה , see Ew. §342, b . As to the fact, cf. Jeremiah 5:18, Psalms 69:2.
Description of the impending ruin, from which nothing can save but speedy repentance. - Jeremiah 4:11. " At that time shall it be said to this people and to Jerusalem, A hot wind from the bleak hills in the wilderness cometh on the way toward the daughter of my people, not to winnow and not to cleanse . Jeremiah 4:12. A wind fuller than for this shall come to me; now will I also utter judgments upon them . Jeremiah 4:13. Behold, like clouds it draws near, and like the storm are it chariots, swifter than eagles its horses. Woe unto us! for we are spoiled . Jeremiah 4:14. Wash from wickedness thy heart, Jerusalem, that thou mayest be saved. How long shall thine iniquitous thoughts lodge within thee? Jeremiah 4:15. For a voice declareth from Dan, and publisheth affliction from the Mount Ephraim . Jeremiah 4:16. Tell it to the peoples; behold, publish it to Jerusalem: Besiegers come from a far country, and let their voice ring out against the cities of Judah . Jeremiah 4:17. As keepers of a field, they are against her round about; for against me hath she rebelled, saith Jahveh . Jeremiah 4:18. Thy way and thy doings have wrought thee this. This is thy wickedness; yea, it is bitter, yea, it reaCheth unto thine heart ."
A more minute account of the impending judgment is introduced by the phrase: at that time. It shall be said to this people; in other words, it shall be said of this people; substantially, that shall fall upon it which is expressed by the figure following, a hot wind blowing from the naked hills of the wilderness. רוּח is stat. constr ., and שׁפים dna its genitive, after which latter the adjective צח should be placed; but it is interpolated between the nomen regens and the n. rectum by reason of its smallness, and partly, too, that it may not be too far separated from its nomen , while בּמּדבּר belongs to שׁפים . The wind blowing from the bleak hills in the wilderness, is the very severe east wind of Palestine. It blows in incessant gusts, and cannot be used for winnowing or cleansing the grain, since it would blow away chaff and seed together; cf. Wetzst. in Del., Job , S. 320. דּרך is universally taken adverbially: is on the way, i.e., comes, moves in the direction of the daughter of Zion. The daughter of Zion is a personification of the inhabitants of Zion or Jerusalem. This hot blast is a figure for the destruction which is drawing near Jerusalem. It is not a chastisement to purify the people, but a judgment which will sweep away the whole people, carry away both wheat and chaff - a most effective figure for the approaching catastrophe of the destruction of Jerusalem, and the carrying away captive of its inhabitants. Hitz. and Graf have, however, taken דּרך as subject of the clause: the path, i.e., the behaviour of my people, is a keen wind of the bare hills in the wilderness. Thus the conduct of the people would be compared with that wind as unprofitable, inasmuch as it was altogether windy, empty, and further as being a hurtful storm. But the comparison of the people's behaviour with a parched violent wind is a wholly unnatural one, for the justification of which it is not sufficient to point to Hosea 8:7 : sow wind and reap storm. Besides, upon this construction of the illustration, the description: not to winnow and not to cleanse, is not only unmeaning, but wholly unsuitable. Who is to be winnowed and cleansed by the windy ways of the people? Jahveh?! Jeremiah 4:14 is indeed so managed by Hitz. and Graf that the tempestuous wind blows against God, "is directed against Jahveh like a blast of defiance and hostility." But this argument is sufficient to overthrow that unnatural view of the figure, which, besides, obtains no support from Jeremiah 4:12. מאלּה cannot refer to בּת־עמּי : a full wind from these, i.e., the sons of my people; and יבוא לי , in spite of the passages, Jeremiah 22:23; Jeremiah 50:26; Jeremiah 51:48; Job 3:25, does not mean: comes towards me, or: blows from them on me; for in all these passages לי is dativ commodi or incommodi . Here, too, לי is dative, used of the originator and efficient cause. The wind comes for me - in plainer English: from me. Properly: it comes to God, i.e., at His signal, to carry out His will. מלא מאלּה is comparative: fuller than these, namely, the winds useful for winnowing and cleansing. Now will I too utter. The intensifying גּם does not point to a contrast in the immediately preceding clause: becaus e the people blows against God like a strong wind, He too will utter judgment against it. The גּם refers back to the preceding לי : the storm comes from me; for now will I on my side hold judgment with them. The contrast implied in גּם lies in the wider context, in the formerly described behaviour of the people, particularly in the sayings of the false prophets mentioned in Jeremiah 4:10, that there will be peace. On דּבּר משׁפּטים , cf. Jeremiah 1:16.
These judgments are already on the way in Jeremiah 4:13. "Like clouds it draws near." The subject is not mentioned, but a hostile army is meant, about to execute God's judgments. "Like clouds," i.e., in such thick dark masses; cf. Ezekiel 38:16. The war-chariots drive with the speed of the tempest; cf. Isaiah 5:28; Isaiah 66:15. The running of the horses resembles the flight of the eagle; cf. Habakkuk 1:8, where the same is said of the horsemen of the hostile people. Both passages are founded on Deuteronomy 28:49; but Jeremiah, while he had the expression קלּוּ מנּמרים סוּסיו , Habakkuk 1:8, in his mind, chose נשׁרים ; instead of leopards ( נמרים ), in this following the original in Deut.; cf. 2 Samuel 1:23 and Lamentations 4:19. Already is heard the cry of woe: we are spoiled, cf. Jeremiah 4:20, Jeremiah 9:18; Jeremiah 48:1.
Jeremiah 4:14
If Jerusalem wishes to be saved, it must thoroughly turn from its sin, wash its heart clean; not merely abstain outwardly from wickedness, but renounce the evil desires of the heart. In the question: How long shall...remain? we have implied the thought that Jerusalem has already only too long cherished and indulged wicked thoughts. תּלין is 3rd pers. imperf. Kal, not 2nd pers. Hiph.: wilt thou let remain (Schnur. and others). For the Hiphil of luwn is not in use, and besides, would need to be תּליני . The מחשׁבות און , as in Proverbs 6:18; Isaiah 59:7, refer chiefly to sins against one's neighbour, such as are reckoned up in Jeremiah 7:5., Jeremiah 7:8.
It is high time to cleanse oneself from sin, periculum in mora est ; for already calamity is announced from Dan, even from the Mount Ephraim. קול מגּיד , the voice of him who gives the alarm, sc. נשׁמע , is heard; cf. Jeremiah 3:21; Jeremiah 31:15. That of which the herald gives warning is not given till the next clause. און , mischief, i.e., calamity. משׁמיע is still dependent on קול . "From Dan," i.e., the northern boundary of Palestine; see on Judges 20:1. "From Mount Ephraim," i.e., the northern boundary of the kingdom of Judah, not far distant from Jerusalem. The alarm and the calamity draw ever nearer. "The messenger comes from each successive place towards which the foe approaches" (Hitz.). In Jeremiah 4:16 the substance of the warning message is given, but in so animated a manner, that a charge is given to make the matter known to the peoples and in Jerusalem. Tell to the peoples, behold, cause to be heard. The הנּה in the first clause points forward, calling attention to the message in the second clause. A similar charge is given in Jeremiah 4:5, only "to the peoples" seems strange here. "The meaning would be simple if we could take 'the peoples' to be the Israelites," says Graf. But since גּוים in this connection can mean only the other nations, the question obtrudes itself: to what end the approach of the besiegers of Jerusalem should be proclaimed to the heathen peoples. Jerome remarks on this: Vult omnes in circuitu nationes Dei nosse sententiam, et flagelatâ Jerusalem cunctos recipere disciplinam . In like manner, Chr. B. Mich., following Schmid: Gentibus, ut his quoque innotescat severitatis divinae in Judaeos exemplum . Hitz. and Gr. object, that in what follows there is no word of the taking and destruction of Jerusalem, but only of the siege; that this could form no such exemplum, and that for this the issue must be awaited. But this objection counts for little. After the description given of the enemies (cf. Jeremiah 4:13), there can be no doubt as to the issue of the siege, that is, as to the taking of Jerusalem. But if this be so, then the warning of the heathen as to the coming catastrophe, by holding the case of Jerusalem before them, is not so far-fetched a thought as that it should be set aside by Hitz.'s remark: "So friendly an anxiety on behalf of the heathen is utterly unnatural to a Jew, especially seeing that the prophet is doubly absorbed by anxiety for his own people." Jeremiah was not the narrow-minded Jew Hitz. takes him for. Besides, there is no absolute necessity for holding "Tell to the peoples" to be a warning of a similar fate addressed to the heathen. The charge is but a rhetorical form, conveying the idea that there is no doubt about the matter to be published, and that it concerned not Jerusalem alone, but the nations too. This objection settled, there is no call to seek other interpretations, especially as all such are less easily justified. By changing the imper. הזכּירוּ and השׁמיעוּ into perfects, Ew. obtains the translation: "they say already to the peoples, behold, they come, already they proclaim in Jerusalem," etc.; but Hitz. and Graf have shown the change to be indefensible. Yet more unsatisfactory is the translation, "declare of the heathen," which Hitz. and Graf have adopted, following the lxx, Kimchi, Vat., and others. This destroys the parallelism, it is out of keeping with the הנּה , and demands the addition (with the lxx) of בּאוּ thereto to complete the sense. Graf and Hitz. have not been able to agree upon the sense of the second member of the verse. If we make לגּוים de gentibus , then ' השׁמיעוּ וגו ought to be: proclaim upon (i.e., concerning) Jerusalem. Hitz., however, translates, in accordance with the use of משׁמיע in vv. 5 and 15: Cry it aloud in Jerusalem (prop. over Jerusalem, Psalms 49:12; Hosea 8:1); but this, though clearly correct, does not correspond to the first part of the verse, according to Hitz.'s translation of it. Graf, on the other hand, gives: Call them (the peoples) out against Jerusalem - a translation which, besides completely destroying the parallelism of the two clauses, violently separates from the proclamation the thing proclaimed: Besiegers come, etc. Nor can השׁמיעוּ be taken in the sense: call together, as in Jeremiah 50:29; Jeremiah 51:27; 1 Kings 15:22; for in that case the object could not be omitted, those who are to be called together would need to be mentioned; and it is too much to assume גּוים from the לגּוים for an object. The warning cry to Jerusalem runs: נצרים , besiegers, (acc. to Isaiah 1:8) come from the far country (cf. Jeremiah 5:15), and give their voice (cf. 1 Kings 2:15); i.e., let the tumult of a besieging army echo throughout the cities of Judah. These besiegers will be like field-keepers round about Jerusalem ( עליה refers back to Jerus.), like field-keepers they will pitch their tents round the city (cf. 1 Kings 1:15) to blockade it. For against me (Jahveh) was she refractory ( מרה c. acc. pers ., elsewhere with ב , Hosea 14:1; Psalms 5:11, or with את־פּי , Numbers 20:24, and often). This is expanded in Jeremiah 4:18. Thy way, i.e., they behaviour and thy doings, have wrought thee this (calamity). This is thy wickedness, i.e., the effect or fruit of thy wickedness, yea, it is bitter, cf. Jeremiah 2:19; yea, it reacheth unto thine heart, i.e., inflicts deadly wounds on thee.
Grief at the desolation of the land the infatuation of the people . - Jeremiah 4:19. " My bowels, my bowels! I am pained! the chambers of my heart - my heart rages within me! I cannot hold my peace! for thou hearest (the) sound of the trumpet, my soul, (the) war-cry . Jeremiah 4:20. Destruction upon destruction is called; for spoiled is the whole land; suddenly are my tents spoiled, my curtains in a moment . Jeremiah 4:21 . How long shall I see (the) standard, hear (the) sound of the trumpet? Jeremiah 4:22. For my people is foolish, me they know not; senseless children are they, and without understanding; wise are they to do evil, but to do good they know not . Jeremiah 4:23. I look on the earth, and, lo, it is waste and void; and towards the heavens, and there is no light in them . Jeremiah 4:24. I look on the mountains, and, lo, they tremble, and all the hills totter . Jeremiah 4:25 . I look, and, lo, no man is there, and all the fowls of the heavens are fled . Jeremiah 4:26. I look, and, lo, Carmel is the wilderness, and all the cities thereof are destroyed before Jahveh, before the heath of His anger ."
To express the misery which the approaching siege of Jerusalem and the cities of Judah is about to bring, the prophet breaks forth into lamentation, Jeremiah 4:19-21. It is a much debated question, whether the prophet is the speaker, as the Chald. has taken it, i.e., whether Jeremiah is uttering his own (subjective) feelings, or whether the people is brought before us speaking, as Grot., Schnur., Hitz., Ew. believe. The answer is this: the prophet certainly is expressing his personal feelings regarding the nearing catastrophe, but in doing so he lends words to the grief which all the godly will feel. The lament of Jeremiah 4:20, suddenly are my tents spoiled, is unquestionably the lament not of the prophet as an individual, but of the congregation, i.e., of the godly among the people, not of the mass of the blinded people. The violence of the grief finds vent in abrupt ejaculations of distress. "My bowels, my bowels!" is the cry of sore pain, for with the Hebrews the bowels are the seat of the deepest feelings. The Chet . אוחולה is a monstrosity, certainly a copyist's error for אחוּלה , as it is in many MSS and edd., from חוּל : I am driven to writhe in agony. The Keri אוחילה , I will wait (cf. Micah 7:7), yields no good sense, and is probably suggested merely by the cohortative form, a cohortative being regarded as out of place in the case of חוּל . But that form may express also the effort to incite one's own volition, and so would here be rendered in English by: I am bound to suffer pain, or must suffer; cf. Ew. §228, a . - קירות , prop. the walls of my heart, which quiver as the heart throbs in anguish. הומה־לּי is not to be joined with the last two words as if it were part of the same clause; in that case we should expect הומה . But these words too are an ejaculation. The subject of הומה is the following לבּי ; cf. Jeremiah 48:36. In defiance of usage, Hitz. connects לבּי with לא : my heart can I not put to silence. But this verb in Hiph. means always: be silent, never: put to silence. Not even in Job 11:3 can it have the latter meaning; where we have the same verb construed with acc. rei , as in Job 41:4, and where we must translate: at thy harangues shall the people be silent. The heart cannot be silent, because the soul hears the peal of the war-trumpet. שׁמעתּי is 2nd pers. fem., as in Jeremiah 2:20, Jeremiah 2:33, and freq., the soul being addressed, as in Psalms 16:2 (in אמרתּ ), Psalms 42:6, 12. This apostrophe is in keeping with the agitated tone of the whole verse.
Jeremiah 4:20-26
One destruction after another is heralded (on שׁבר , see Jeremiah 4:6). Ew. translates loosely: wound upon wound meet one another. For the word does not mean wound, but the fracture of a limb; and it seems inadmissible to follow the Chald. and Syr. in taking נקרא here in the sense of נקרה , since the sig. "meet" does not suit שׁבר . The thought is this: tidings are brought of one catastrophe after another, for the devastation extends itself over the whole land and comes suddenly upon the tents, i.e., dwellings of those who are lamenting. Covers, curtains of the tent, is used as synonymous with tents; cf. Jeremiah 10:20; Isaiah 54:2. How long shall I see the standard, etc.! is the cry of despair, seeing no prospect of the end to the horrors of the war. The standard and the sound of the trumpet are, as in Jeremiah 4:5, the alarm-signals on the approach of the enemy.
There is no prospect of an end to the horrors, for (Jeremiah 4:22) the people is so foolish that it understands only how to do the evil, but not the good; cf. for this Jeremiah 5:21; Isaiah 1:3; Micah 7:3. Jeremiah 4:21 gives God's answer to the woful query, how long the ravaging of the land by war is to last. The answer is: as long as the people persists in the folly of its rebellion against God, so long will chastising judgments continue. To bring this answer of God home to the people's heart, the prophet, in Jeremiah 4:23-26, tells what he has seen in the spirit. He has seen ( ראיתי , perf. proph .) bursting over Judah a visitation which convulses the whole world. The earth seemed waste and void as at the beginning of creation, Genesis 1:2, before the separation of the elements and before the creation of organic and living beings. In heaven no light was to be seen, earth and heaven seemed to have been thrown back into a condition of chaos. The mountains and hills, these firm foundations of the earth, quivered and swayed ( התקלקל , be put into a light motion, cf. Nahum 1:5); men had fled and hidden themselves from the wrath of God (cf. Isaiah 2:19, Isaiah 2:21), and all the birds had flown out of sight in terror at the dreadful tokens of the beginning catastrophe (Genesis 9:9). The fruitful field was the wilderness - not a wilderness, but "changed into the wilderness with all its attributes" (Hitz.). הכּרמל is not appell . as in Jeremiah 2:7, but nom. prop . of the lower slopes of Carmel, famed for their fruitfulness; these being taken as representatives of all the fruitful districts of the land. The cities of the Carmel, or of the fruitful-field, are manifestly not to be identified with the store cities of 1 Kings 9:19, as Hitz. supposes, but the cities in the most fertile districts of the country, which, by reason of their situation, were in a prosperous condition, but now are destroyed. "Before the heat of His anger," which is kindled against the foolish and godless race; cf. Nahum 1:6; Isaiah 13:13.
The devastation of Judah, though not its utter annihilation, is irrevocably decreed, and cannot be turned away by any meretricious expedients. - Jeremiah 4:27. "For thus saith Jahveh, A waste shall the whole land be, yet will I not make an utter end. Jeremiah 4:28. For this shall the earth mourn, and the heaven above darken, because I have said it, purposed it, and repent it not, neither will I turn back from it. Jeremiah 4:29. For the noise of the horseman and bowman every city flees; they come into thickets, and into clefts of the rock they go up; every city is forsaken, and no man dwells therein. Jeremiah 4:30. And thou, spoiled one, what wilt thou do? Though thou clothest thyself in purple, though thou deckest thee with ornaments of gold, though thou tearest open thine eyes with paint, in vain thou makest thyself fair; the lovers despise thee, they seek thy life. Jeremiah 4:31. For I hear a voice as of a woman in travail, anguish as of one who bringeth forth her first-born, the voice of the daughter of Zion; she sigheth, she spreadeth out her hands: Woe is me! for my soul sinketh powerless beneath murderers ."
Jeremiah 4:27-29
Jeremiah 4:27 and Jeremiah 4:28 confirm and explain what the prophet has seen in spirit in Jeremiah 4:23-26. A waste shall the land become; but the wasting shall not be a thorough annihilation, not such a destruction as befell Sodom and Gomorrah. עשׂה , as in Nahum 1:8., Isaiah 10:23, and freq. This limitation is yet again in v. Jeremiah 5:10, Jeremiah 5:18 made to apply to Jerusalem, as it has done already to the people at large. It is founded on the promise in Leviticus 26:44, that the Lord will punish Israel with the greatest severity for its stubborn apostasy from Him, but will not utterly destroy it, so as to break His covenant with it. Accordingly, all prophets declare that after the judgments of punishment, a remnant shall be left, from which a new holy race shall spring; cf. Amos 9:8; Isaiah 6:13; Isaiah 11:11, Isaiah 11:16; Isaiah 10:20., Micah 2:12; Micah 5:6; Zephaniah 3:13, etc. "For this" refers to the first half of Jeremiah 4:27, and is again resumed in the על כּי following: for this, because Jahveh hath purposed the desolation of the whole land. The earth mourns, as in Hosea 4:3, because her productive power is impaired by the ravaging of the land. The heaven blackens itself, i.e., shrouds itself in dark clouds (1 Kings 18:45), so as to mourn over the desolated earth. The vividness of the style permits "have decreed it" to be appended as asyndeton to "I have said it," for the sake of greater emphasis. God has not only pronounced the desolation of the land, but God's utterance in this is based upon a decree which God does not repent, and from which He will not turn back. The lxx have placed the זמּתי after נחמתּי , and have thus obtained a neater arrangement of the clauses; but by this the force of expression in "I have said it, decreed it," is weakened. In Jeremiah 4:29 the desolation of the land is further portrayed, set forth in Jeremiah 4:30 as inevitable, and exhibited in its sad consequences in Jeremiah 4:31. On the approach of the hostile army, all the inhabitants flee into inaccessible places from the clatter or noise of the horsemen and archers. He that casts the bow, the bowman; cf. Psalms 78:9. כּל־העיר means, in spite of the article, not the whole city, but every city, all cities, as may be gathered from the בּהן , which points back to this. So frequently before the definite noun, especially when it is further defined by a relative clause, as e.g., Exodus 1:22; Deuteronomy 4:3; 1 Samuel 3:17; cf. Ew. §290, c . For the first כּל־העיר the lxx have πᾶσα ἡ χώρα , and accordingly J. D. Mich., Hitz., and Graf propose to amend to כּל־הארץ , so as to avoid "the clumsy repetition." But we cannot be ruled here by aesthetic principles of taste. Clearly the first "every city" means the populace of the cities, and so בּאוּ is: they (i.e., the men) come, pouring forth. עבים is not here clouds, but, according to its etymology, to be dark, means the dark thickets or woods; cf. the Syr. ̀āb , wood. כּפים , rocks, here clefts in the rocks, as is demanded by the בּ . For this state of things, cf. Isaiah 2:19, Isaiah 2:21, and the accounts of Judges 6:2; 1 Samuel 13:6, where the Israelites hide themselves from the invading Midianites in caves, ravines, thorn-thickets, rocks, and natural fastnesses.
In vain will Jerusalem attempt to turn away calamity by the wiles of a courtesan. In Jeremiah 4:31 the daughter of Zion is addressed, i.e., the community dwelling around the citadel of Zion, or the inhabitants of Jerusalem, the capital of the kingdom, regarded as a female personality (as to בּת־ציּון , see on Isaiah 1:8). "Spoiled one" is in apposition not to the אתּי , but to the person in the verb; it is regarded as adverbial, and so is without inflexion: if thou art spoiled, like ערום , Job 24:7, Job 24:10; cf. Ew. §316, b . The following clauses introduced by כּי are not so connected with the question, what wilt thou do? as that כּי should mean that : what wilt thou do, devise to the end that thou mayest clothe thee? (Graf); the כּי means if or though, and introduces new clauses, the apodosis of which is: "in vain," etc. If thou even clothest thyself in purple. שׁני , the crimson dye, and stuffs or fabrics dyed with it, see in Exodus 25:4. פּוּך is a pigment for the eye, prepared from silver-glance, sulphur-antimony - the Cohol , yet much esteemed by Arab women, a black powder with a metallic glitter. It is applied to the eyelids, either dry or reduced to a paste by means of oil, by means of a blunt-pointed style or eye-pencil, and increases the lustre of dark eyes so that they seem larger and more brilliant. See the more minute account in Hillel, on the eye-paint of the East, in ref. to 2 Kings 9:30. קרע , tear asunder, not, prick, puncture, as Ew., following J. D. Mich., makes it. This does not answer the mode of using the eye-paint, which was this: the style rubbed over with the black powder is drawn horizontally through between the closed eyelids, and these are thus smeared with the ointment. This proceeding Jeremiah sarcastically terms rending open the eyes. As a wife seeks by means of paint and finery to heighten the charms of her beauty in order to please men and gain the favour of lovers, so the woman Jerusalem will attempt by like stratagems to secure the favour of the enemy; but in vain like Jezebel in 2 Kings 9:30. The lovers will despise her. The enemies are called lovers, paramours, just as Israel's quest for help amongst the heathen nations is represented as intrigue with them; see on Jeremiah 2:33, Jeremiah 2:36.
Jeremiah 4:31, as giving a reason, is introduced by כּי . Zion's attempts to secure the goodwill of the enemy are in vain, for already the prophet hears in spirit the agonized cry of the daughter of Zion, who beseechingly stretches out her hands for help, and falls exhausted under the assassin's strokes. חולה , partic. Kal faem. from חוּל ; see Ew. §151, b , and Gesen. §72, Rem. 1. צרה , in parallelism with קול and dependent on "I hear," means cry of anguish. התיפּח , breathe heavily, pant, sign. תּפרשׂ is joined asynd. with the preceding word, but is in sense subordinate to it: she sighs with hands spread out; a pleading gesture expressing a prayer for protection. עיף , be exhausted, here = sink down faint, succumb to the murderers.