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(Jer_6:1-26)
1. Exhortation to flee from Jerusalem
Jer_6:1-8
And in Blow (Tekoa) blow the trumpet,
And over the vineyard (Beth-hakkerem) erect the signal,
For calamity threatens from the north and great ruin.
2 Thou art like the meadow, the tenderly cared for,
O daughter of Zion.
3 Against her shall come shepherds and their flocks
And pitch their tents against her round about,
And depasture each his spot.
4 Sanctify war against her!
“Arise, let us go up at noon!
Wo to us, for the day has turned,
For the shadows of evening are lengthening.
5 Arise, and let us go up in the night
And destroy her palaces!”
6 For thus saith Jehovah Zebaoth,
Fell her trees, and raise a rampart against Jerusalem!
She is the city of which it is ascertained
That nothing but rude violence is found in her.
7 As a spring poureth forth its waters
So she poureth forth her wickedness.
Injustice and desolation are heard of in her,
Sickness and wounds are continually before me.
8 Be warned, O Jerusalem, lest my soul be forced from thee,
Lest I make thee desolate, a land uninhabited.
Jer_6:1. Flee, ye children of Benjamin . . great ruin.—Flee, comp. Jer_4:6.—Children [sons] of Benjamin is explained without doubt by the circumstance that Benjaminites formed a part (probably the principal part. Comp. Graf, Winer, R W. B., s. v., Jerusalem) of the inhabitants of Jerusalem. According to the original settlement of boundaries (Jos_15:8; Jos_18:16) Jerusalem belonged entirely to Benjamin. But even before David’s time it was inhabited by Ju-deans (Jos_15:63) and Benjaminites (Jdg_1:21). Since David’s time, being the capital of the whole country, it also belonged to the whole people (comp. Raumer, Paläst. S. 339) and doubtless had inhabitants from all the tribes, which would not however exclude Judeans and Benjaminites from forming the bulk of the population. Jeremiah’s mentioning only the latter may be explained by the fact that he himself was of the tribe of Benjamin (Jer_1:1).—From [from the midst] is an antithesis to towards Zion, 4. 6. While there they were called upon to flee to Jerusalem, where at first they would find safety, now they are exhorted to flee from Jerusalem.— úְּ÷ּåòַ (to blow, blow, Germ, stossen, Stoss. Comp. the place named Stoss in Appenzell, Switz.) is mentioned partly for the sake of the paronomasia and partly because it is a prominent point to the south of Jerusalem; for after the capital, the bulwark of the South, has fallen, this also is threatened and must think of flight. Tekoa lay 9 to 12 m. p. south from Jerusalem. It is mentioned in 1Sa_14:2; Amo_1:1, etc. Jerome says on this passage, “ Thecuam quoque viculum esse in rnonte situm, et 12 millibusab Hierosolyrnis separatum quotidie oculis cernimus.” According to Robinson (II. 406) [Thomson, The Land and the Book, II. p. 424] the place is stilli called Tekua, and is situated on a mountain covered with ruins.—For a similar paronomasia Vid. Mic_1:10 sqq.— áֵּéúÎäַëֶּøֵí is mentioned; only here and in Neh_3:14. Jerome testifies : that it was a considerable elevation, near to Tekoa.—According to Pococke it is the Frank mountain, “an insulated, lofty cone.” Comp. Raumer, Paläst., S. 223 [Robinson, Bill. Res. II., pp. 174, 182–184. Ritter, Geog. III., p. 96.—S. R, A.] îַùִׂàֵú from its radical meaning of elatio obtains a variety of derivative significations. See the Lexicons. Here as in Jdg_20:38; Jdg_20:40, it denotes the sign raised high aloft, (else where ðֵí ).—For calamity, comp. 4. 6.
Jer_6:2. Thou art like the meadow . . . daughter of Zion. The passage is difficult, and has been very variously explained. ðָåָä is taken in the sense of “meadow” (Luther, Neumann) ; habitatrix (Venema) ; shepherdess (Seb. Schmidt). Most commentators render it = ðָàåָä (Son_2:14; Son_4:3; Son_5:3) pulchra, formosa. îִòֻðָּâָä from òָðַâ delicate vixit (Pual here only) is without doubt = delicate habita, which is always well cared for, spared, never roughly handled, comp. äְָòַâֻâָä Deu_28:56; Isa_47:1.— ãּîéúé 1. assimilavi (Vulg., Kimcai, Abarb., Pagn., Tremell., Pisoator, etc.); 2. similis facta es (Syr.); 3. similis sum (Seb. Schmidt) ; 4. periisti mihi (Venema) ; 5. as fair and luxurious have I imagined the daughter of Zion (derived from the meaning “ to compare, ” comp. Son_2:17; Son_8:14; Fuerst) ; 6. the fair and luxurious—I mean the daughter of Zion—to her come, etc. (Ewald, Meier) ; 7. I make still (Neumann), exterminate (so most recent commentators). The connection requires without doubt the meaning of gay, well-tended and well-preserved meadow. For after, in Jer_6:1, a grievous calamity in general is set in immediate prospect before Jerusalem, we see from Jer_6:3 more particularly that this calamity will consist in a visitation of rough shepherds, who will ruthlessly depasture and desolate Jerusalem with their flocks. In contrast with its later condition, Jerusalem before its desolation can be represented under no more suitable figure than that of a meadow well-preserved and tended by its owner with special predilection. ðָåָä designates not only a visitation generally, but also a pastoral visitation in particular (caula cum pascuo, Fuerst), as is clear from Job_8:6; coll. Zep_2:6. Comp. ðָàåֹú Jer_9:9; Jer_23:10; Jer_25:36. ãָּîָä is indisputably = similis fuit (Psa_89:7; Psa_52:7; Psa_144:4, etc.) It is usually construed with ìְ (see the passages cited) or with àֵì (Eze_31:8). But that it may also have the subject compared, without a preposition, in the nominative is seen from Eze_32:2, where it reads ëְּôִéø âּåֹéí ðִãְîֵéúָ , i. e., a lion among the nations art thou compared. Comp. Isa_38:13. The meanings of Niphal and Kal intrans. here, as frequently, coincide. The construction is explained thus, that ðִãְîָä , ãָּîָä properly signify: to be as a comparison, as a thing compared; Egypt is (in Ezek. l. c.) compared; i. e., by way of comparison, figuratively designates, a lion. Israel (in this passage) is as a figure or comparison a meadow— ãָּîִéúִé I take as the Syriac did, according to the frequent usage in Jeremiah (comp. on Jer_2:20) as 2 Pers. Fem.—The Masoretes have not added in the Keri the regular form here as in the other passages, which may be explained by the circumstance that they took ãîéúé as the 1st person. The article before ðָåä is generic as in Jer_4:25; comp. Naegelsb., § 71, 4, a.— å before äַîְòֻðָּðָä is epexegetical = and indeed, comp. Naegelsb.Gr., § 111, 1 a.
Jer_6:3. Against her shall come shepherds … each his spot. The enemies are compared with shepherds, who break in with flocks and ruthlessly depasture and tread down. Comp. Mic_5:4-5.—And pitch their tents, etc., comp. Jer_1:15.— éָã side, place, spot. Comp. Lev. 2:17; Deu_23:13; Isa_56:5.
Jer_6:4. Sanctify war against her . . the shadows of evening are lengthening.—Sanctify as in Joel 4:9; Mic_3:5; Zep_1:7; Jer_22:7; Jer_51:27. The expression refers to the solemn ceremonies attending the proclamation and commencement of war. Comp. Eze_21:26 sqq.—This and the following are calls made from the midst of the enemy.—The expressions exhibit the zeal of the enemy with dramatic liveliness. This zeal is so great that the unfavorable time of the day even cannot detain them. At noon, when the heat usually compels all to rest they depart, and when the evening comes they deplore it, but instead of going to rest prepare at once for the assault.—Has turned. Comp. Psa_90:9, [all our days turn away].
Jer_6:5. Arise, and let us go up … destroy her palaces, àַøְîְðåֹú is translated by Schnurrer and Ewald, here and in Jer_9:20, by lofty buildings, in order to comprise the fortifications. But here, as frequently, the expression denotes the final object, the completion of the work of destruction. Comp. Jer_17:27; Amo_1:4.
Jer_6:6. For thus saith Jehovah .. found in her. The besieging of Jerusalem by its enemies is not a baseless, vain undertaking. It rests on a double, solid ground: 1. Immediately on a divine command ( ëִּøְúåּ ); 2. mediately on the ungodliness of Israel, which provokes the vengeance of Jehovah ( ëֻּìָּäּ òùֶׁ÷ åâå× to Jer_6:7, fin.)—Fell her trees is evidently an allusion to Deu_20:19-20, where it is commanded that Israel when they besiege a city, are not to cut down all the trees for the purposes of the siege (walls and machines.—Comp. Winer, R. W. B., and HerzogReal-Enc. Art. Festungen). Here the enemy is commanded to do the exact contrary. Thus it is rendered evident how savage the enemy is and what Israel has to expect. The latter are so ungodly that the enemy is excused from those considerations which were imposed on the Israelites themselves in war. If this passage is thus based on Deu_20:19-20, we are then justified in regarding ëִּøְúåּ òֵöָä as a verbal reminiscence.—The following sentence is construed in three ways: 1. Hæc illa urbs—punitur quantaquanta est—oppressio in ea; 2. hæc est urbs in quam animadvertitur,—tota illa oppressio in ea; 3. urbs ista—exploratum est, quod non est nisi oppressio in ea.—Of these interpretations the first must be unconditionally rejected, for ëֻּìָּäּ is as unnecessary with äָôְ÷ַã , as it is necessary to what follows. The second is the most generally adopted. But the abrupt äô÷ã is flat; we expect a stronger word and the imperfect, since the visitation is impending. I therefore prefer the third interpretation, adopted by Abarbanel and Seb. Schmidt. Since ëָ÷ã =explorare (comp. Psa_17:13; Job_7:18) äָôְ÷ã may well mean exploratum est. This agrees excellently with what follows: that their inward part is full of thoughts of violence is confirmed by the fact that, they well forth these like a spring its waters; the cry thereof is heard, the effects there-of are visible (Jer_6:7). Levit. 5:23 also evidently hovered before the mind of the prophet. Since there only besides the Hophal occurs, though with another meaning; so there also is found the idea of òùֶׁ÷ . For the restoration is there alluded to of that which any one has appropriated by violence ( òùֶׁ÷ ) or by illegal retention of property entrusted to him. Though the thought in general is a very different one, yet a comparison of this passage explains (a) why the prophet here designates the sin of Israel as òùֶׁ÷ (b) the choice of the singular word äָôְ÷ַã ; also (c) the article in äָòéø is satisfactorily explained, if the prophet refers to a former utterance. ëֻìָäּ òùֶׁ÷ áְּ÷øְáָּäּ is a confusio duarum constructionum, ëֻּìָּäּ òùֵׁ÷ and òùֶׁ÷ áֶּ÷ִøְáָּäּ .
Jer_6:7. As a spring. … continually before me.—The Inf. äָ÷éø points to a root ÷åּø , from which besides only ÷ַøְúִּé (2Ki_19:24; Isa_37:25). The following äֵ÷ֵøָä presupposes a root ÷øø , from which no verbal form occurs in the Old Test. Yet by virtue of the relationship of the verbs òå× and òò× it not rarely happens that the same word derives forms from both conjugations. Comp. Ewald, § 114, a.—The interpretation is difficult of äֵ÷ֵøָä äָ÷ִéø and ÷åּø áּåֹø means: to dig (2Ki_19:24), but ÷ָøø means (after îְ÷ֵøָä ÷ֹø , coldness, ÷ַø fresh), to be cold, fresh. The meaning to pour forth therefore seems to suit neither the one nor the other of these two roots. Hence after the example of the LXX. and Jerome many commentators have interpreted the passage thus: “As the cisterns keep their water cool, so Jerusalem keeps its wickedness constantly fresh” (Graf). This rendering seems to be supported by áּåֹø meaning not spring, but pit, cistern. I cannot nevertheless regard this explanation as correct; for 1. the connection is opposed to it, according to our explanation, but also aside from this are heard of and before me afterwards require the meaning of to bring forth, reveal. 2. Although the root ÷åּø in the single passage where it occurs has the meaning to dig, yet even in this place it is used of digging for water, and must include a reference to springing water, while the only noun derived from it is îָ÷åֹø , which certainly does not denote a pit or cistern, but a spring or fountain, since, as it is generally used only in a poetic and figurative sense (comp. fountain of blood, Lev_12:7; Lev_20:18; fountain of tears, Lev_8:23) it expresses the idea of a spring in its highest and most original sense. Accordingly this meaning of to spring, to pour forth, is certainly not ascribed to äָ÷éø without reason. As to áּåֹø , it certainly does in itself denote a pit or cistern. But in the later books it also designates a pit, in which water is springing, a well-spring (puteus):Pro_5:16 : Ecc_12:6.—Injustice and desolation [Violence and spoil] is a standing formula; Jer_20:18; Eze_45:9; Amo_3:10; coll. Hab_1:3—are heard (comp. Isa_60:18) and the following before me are explained by the preceding poureth forth, as all three members of the sentence afford proof of the fact ascertained, Jer_6:6.—In are continually before me there is a climax; not only are deeds of violence heard of, but their most palpable effects are continually being witnessed.
Jer_6:8. Be warned, O Jerusalem … a land uninhabited. Here also as above (Jer_3:1; Jer_3:7; Jer_3:12-22; Jer_4:1; Jer_4:3-4; Jer_4:14, etc.) the prophet uses the threatening of punishment as a support for a call to repentance. The Lord’s heart is still towards Jerusalem, though it is to be feared that it will be alienated from the stiff-necked, impenitent people. ú÷ò from éָ÷ò (to be thrust away, to turn away) occurs only in the imperfect, while the perfect forms are formed from ðָ÷ַò . Comp. Eze_23:17-18.
Footnotes:
Jer_6:1—[“It is singular that the Sept. render this in Jer_4:6, ‘Haste ye,’ and here ‘Be ye strong.’ The Targum renders it ‘migrate’ or, remove ye. The idea of assembling it never has.—Where Blayney got the phrase, ‘Retire in a body’ it is difficult to say.” Ed. of Calvin.—S. R. A.]
Jer_6:1—[“The word has no connection with ‘fire,’ as mentioned in our version, which has been derived from the Rabbins Blayney’s rendering is ‘light, up a fire—beacon,’ but the words admit of no such meaning”. Ed. of Calvin.—S. R. A.]
Jer_6:6— òֵöָä is not to be regarded as a fem. collective form (comp. ãָðָä ) which does not occur elsewhere, but ä is the suffix without mappik, as frequently (Exo_9:18; Num_15:28; Psa_48:14; Ew. § 247, d; Olsh. § 40, c; Naegelsb. § 44, 4, Anm.) The LXX. Vulg. Syr. and several Codd. in De Rossi also express the suffix.
Jer_6:6.— ùָׁôַêְ ñֹìְìָä is the standing mode of expression, so much so that ñììä occurs only in this connection, 2Sa_20:15; 2Ki_19:32; Isa_37:33; Eze_4:2; Eze_17:17; Eze_21:27; Eze_26:8; Dan_11:15.
Jer_6:7.—It is probable that áּåֹã here stands for áֹּàã , as the Masoretes suppose to have happened, vice versa, in 2Sa_23:15-16; 2Sa_23:20. This is also proved by the fem. suffix in îֵéîֶéäָ . For áּåֹø , pit is masc., while áֹֹּàø is fem. This change of gender between the noun and the suffix is probably also the ground of the Keri áַּéø , which does not occur elsewhere. On the construction comp. Jer_5:16, and Naegelsb. Gr., 95, 2.
Jer_6:9-15
They shall glean the remnant of Israel as a vine.
Turn again and again thine hand as a grape-gatherer to the baskets.
10 To whom shall I speak and testify, that they may hear?
Behold their ear is uncircumcised, and they cannot hearken.
Behold the word of Jehovah is a mockery to them;
They have no delight in it.
11 But I am full of the fury of Jehovah,
I cannot longer restrain myself.
Pour out over the child in the street
And over the company of youths together;
For both man and wife shall be taken,
The aged with him that is full of days.
12 And their houses shall come to others,
Fields and wives together,
For I will stretch out my hand against the inhabitants of the land,
Saith Jehovah.
13 For from the least to the greatest all are given to covetousness,
And from the prophet to the priest they practice deceit.
14 And healed the hurt of the daughter of my people most slightly,
Saying: Peace, Peace! And there is no peace.
15 They are put to shame, for they wrought abominations,
Yet they blush not, nor know how to be ashamed.
Therefore will they fall with them that fall.
At the time that I visit them, they will be overthrown,
Saith Jehovah.
Jer_6:9. Thus saith Jehovah … to the baskets. Not hastily but carefully is the divine judgment executed: thorough work is done, as in gleaning (Isa_24:13; Oba_1:5; Jer_49:9). These words seem also to refer to a precept of the Law, namely, to that which expressly forbade the Israelites to glean (Lev_19:10; Deu_24:21). The case is the same here as with Fell her trees, Jer_6:6. This gleaning does not of course contradict what was said in Jer_4:27; Jer_5:10; Jer_5:18.—I will not utterly make an end. Even in gleaning something may be left. Comp. Isa_6:11 sqq.; Zec_13:8-9.— ñַìְñִìּåֹú here only. Ewald, Hitzig, Graf, Meier, appealing to æַìְæַìִּéí Isa_18:5 coll. úַּìְúַּìִּéí Son_5:11, ñַðְñַðִּéí Son_7:9, would give it the meaning of “branches, tendrils,” which they also regard as favored by the connection, since äָùִׁéá éָã denotes to turn the hand against any one with a hostile intention (comp. Amo_1:8; Isa_1:25; Psa_81:15). But in the first place the plucking of grapes is not a hostile act, but a kindness to the vine. Secondly, the connection requires the idea of repetition, so that the phrase must not be taken in the sense of the passages cited, but much more according to the analogy of Psa_72:10; 2Ki_3:4; 2Ki_17:3; as to turn back again and again. Thirdly, the mention of the basket portrays much more vividly the fate of the grapes than the mention of the branch would; for the former sets before us the grapes as definitively separated from the vine. Fourthly, the linguistic relations are in favor of the rendering “basket,” for the word most nearly related, íַì , decidedly has this meaning (Gen_40:16-17 : Levit. 29:3).
Jer_6:10. To whom shall I speak … delight in it. After in Jer_6:9 he has presented to their view the extremity to which they would be reduced, the objection occurs to the prophet that all his speaking is in vain.—Uncircumcised is used in the Old Test. of the ear in this place only. In the New Test. comp. Act_7:51. Of the heart, Lev_26:41; Deu_10:16; Jer_9:25; Eze_44:7; Eze_44:9. Of the lips, Exo_6:12; Exo_6:30. We see from and they cannot hearken that it designates a substantial incapability, which, however, is guilty, as hardness of heart and perversity. Amockery, comp. Jer_20:7-8.
Jer_6:11. But I am full of the fury … full of days. The objection raised in Jer_6:10 is removed by the impossibility of keeping silence. On the subject comp. Jer_20:9.—The prophet feels as though the Lord’s fury were his own, and he is so full of it that it is with him as in Mat_12:34 [out of the abundance of the heart, etc.].—Pour, etc. The change of the person is here just as in Turn, etc., Jer_6:9. The Lord, whose fury he cannot restrain, calls to him to pour it out. With Ewald then to change to ùָׁôåֹê is quite unnecessary. The fury shall be poured over the whole people, irrespective of sex or age. Comp. Jer_18:21; Lam_2:21.—On company of youth comp. Jer_15:17.— éִìָּëֵãåּ is to be taken in the wider sense=to be caught, comp. Jos_7:15.— æָ÷ֵï is the aged man without respect to his vigor, the man “full of days” is he who is superannuated and decrepit.
Jer_6:12-13. And their houses … practice deceit. Comp. Jer_8:10 sqq.— ðָñַáּåּ as in 1Ki_2:15; Num_36:7-8. The prophet seems to be thinking of this latter passage in the same antithetical way, as of the passages from the Law in Jer_6:6; Jer_6:9. Comp. also Deu_28:30.—I will stretch. Comp. Jer_15:6.—In Jer_6:13 begins a repeated enumeration of the sins of the people as forming a motive for the fury described in Jer_6:11. The faults of covetousness, deceit and wantonness which smothered shame, are here rendered prominent. It seems as though the prophet as in Jeremiah 5. has still in mind the antithesis of àְֶîåּðָä —given to covetousness. The prophet seems to have thought of Isa_56:11. Comp. Kueper, S. 144. The same expression also in Pro_1:19; Pro_15:27; Hab_2:9; Eze_22:27.
Jer_6:14. And healed the hurt … no peace. This is the deceit, or at least one and a very important kind of deceit, which the priests and prophets practised, that they designated (as was certainly to their material interest.) the course adopted by the people and the princes as true and saving. Comp. Jer_14:14 sqq.; Jer_23:9-40; Jer_27:14-15; Jer_28:1-10.—healed is intended ironically. The aorist denotes that they have done this hitherto.—And there is no peace. Comp. Mic_3:5; Eze_13:10 and supra, Jer_4:10.
Jer_6:15. They are put to shame … will be overthrown, saith Jehovah. äåֹáִéùׁ (comp. Jer_8:9; Jer_10:14, etc.) means likewise to make a shameful figure, as äִùְׁîִéï , to make fat, i. e., to become fat, i. e., to bring forth whiteness, i. e., to become white. Comp. Naegelsb. Gr. § 18, 3.—They are put to shame, says the prophet, because those false predictions of peace have already been frequently falsified. And this could not be otherwise, since their prophecy was an abomination. The Lord therefore in respect to them does just the contrary of that which He does in respect of true prophecy (Jer_1:12).—But notwithstanding this, that they were put to shame, yet they were not ashamed.—Not know how reminds us of Isa_56:11.—fall with them, etc. When the victims of their false guidance fall, they will not, as they have hoped, escape scot-free, but will be overthrown. Comp. the expression in Jer_51:49.
Footnotes:
Jer_6:9.— äùá éãê . It is quite unnecessary with Hitzig and Graf to explain the suffix êָ by the reduplication of the following ë (in ëְּáֹöֵø ). The discourse is rather dramatically vivid as in Jer_6:3-6.— çָùֶׁá is to turn back as the grape-gatherer does his hand with respect to the basket, therefore=to turn again and again.
Jer_6:10.— òì here as frequently in Jer. (comp. Jer_19:15; Jer_25:2; Jer_26:15; Jer_27:19; Jer_28:8; Jer_44:20) has almost the meaning of àֵì , except that here the proximate idea of hostility may be detected in it.
Jer_6:11.—[Henderson: I am weary of containing it; the A. V. better: I am weary of holding in.] Comp. Isa_1:14 Jer_9:4; Jer_15:6.
Jer_6:14.—[“ áַּú , daughter, is omitted in thirty-eight MSS. and twenty-four printed editions. The combination áַּú òַîּé , the daughter of my people, however, meaning the people themselves, is not foreign to Jeremiah. See Jer_8:21-22.” Henderson.—S. R. A.]
Jer_6:14.— òַìÎðְ÷ָìָּä comp. òַìÎùֶׁ÷ֶø (Lev. 5:22), òַìÎéֶúֶø (Psa_31:24).
Jer_6:15.—[Henderson translates: They ought to have been ashamed. He says: “Verbs in Heb. express sometimes, not the action, but the duty or obligation to perform it. Comp. àֲùֶׁø ìàÎéֵòָùׂåּ , which ought not to be done, Gen_20:9. éִùְׁîְãé , should keep, Mal_2:7.”—S. R. A.]
Jer_6:15.— ðַí ìֹàÎðַí ìֹàÎ =neither—nor. Comp. Naegelsb. Gr. § 110, 3.
Jer_6:15.— çַëְìéíÎ elsewhere Niph. (Jer_8:12; Jer_31:19). The Hiphil here as in äåֹáִéùׁåּ .
Jer_6:16-26
Stand in the ways and look around
And inquire for the paths of ancient times,
Which is the way of salvation;
And walk therein and find a resting place for your souls!
But they said: We will not walk therein.
17 Then I set watchmen over you, saying:
“Hearken to the sound of the trumpet!”
But they said: We will not hearken thereto.
18 Therefore hear, ye nations,
And know, O congregation, what is among them.
19 Hear, O earth! Behold I bring evil upon this people,
The fruit of their counsels.
For they have not heeded my words,
And my law—they despised it.
20 To what purpose should incense come to me from Sheba,
And the sweet cane from a far country?
Your burnt offerings are not grateful to me,
And your sacrifices are not pleasant to me.
21 Therefore thus saith Jehovah:
Behold I lay stumbling-blocks against the people,
And the fathers and sons together shall fall over them;
The inhabitant and his companion shall perish.
22 Thus saith Jehovah: Behold, a people comes from the north country,
And a great nation arises from the ends of the earth.
23 Bow and lance they bear,
Cruel are they and have no mercy.
Their voice roars like the sea,
And they ride upon horses,
Equipped as a man for war, against thee, thou daughter of Zion.
24 We have heard the report of them; feeble are our hands,
Anguish has seized us, and trembling as a parturient.
25 Go not forth into the field, nor walk in the way,
For the sword of the enemy—fear on every side.
26 Daughter of my people, gird thee in sackcloth,
And wallow thyself in ashes.
Make mourning as for an only son—bitter lamentation;
For suddenly will the destroyer come upon us.
Jer_6:16. Thus has Jehovah spoken … we will not walk therein. àָîַø compared with the progress of time in Jer_6:17 sqq. is to be regarded as preterite.—As the absence of the article is not to be pressed we translate: stand in the ways, i. e., not in any or some, but in all. They are to compare by examination all the ways ( ãֶּãֶêְ here as in Psa_139:24; Amo_8:14=religion, cultus). A criterion is at the same time given them, by which to recognize the right way, viz., antiquity. The oldest is the true religion. Let them examine the different religions of the primitive period, in order to find the oldest among the old ways, which is then the way of good or well-being.
Jer_6:17. Then I set watchmen over you … we will not hearken thereto.—Watchmen, used frequently by the prophet for seers and warners. Comp. Eze_3:17; Eze_33:7, coll. Isa_21:11-12; Jer_31:6.—Hearken to the sound, etc. Observe the climax: after Israel had rejected the friendly admonition in Jer_6:16, the prophets standing on the walls like watchmen must strike wholesome terror into their hearts by sounding the trumpet of their denunciatory prophecies. But even this is in vain.
The words hearken, etc., may be regarded as spoken by Jehovah or by the prophets themselves; for even the latter might admonish the Israelites to respect the warning, which they brought to them. Yet this admonition certainly seems more appropriate in the mouth of Jehovah. Comp. Jer_2:25.
Jer_6:18. Therefore hear, ye nations … what is among them. After the Lord had found among the Israelites a hearing neither for friendly admonition nor for severe warning, He turns to the other nations, in order that they may learn Jehovah’s judgment on His people and its true motives.—Concerning òֵãָä opinions are much divided. According to the connection and the unquestioned Masoretic reading it can mean neither testimony (Aqu.) nor troop (Hitzig) nor congregation in the sense of the Israelites, for an address to the whole or a part of the Israelite nation would form a most violent interruption in the parallelism and connection. I do not see why it should not denote the totality of the heathen nations, united as it were into a grand jury. It is true, no passage can be produced, where òֵøָä has exactly this meaning, but it is a word of such general signification, that it may fairly have this sense. For if in Jdg_14:8 it signifies a swarm of bees, in Job_15:34 and Psa_22:16 an assembly of the wicked, and in Num_16:5, the company of Korah, no one can say that it may not in certain circumstances be used of the assembly of the heathen. Since now according to the idea of the connection previously stated, the prophet turns in Jer_6:18 right diligently to the heathen, because Israel would not hear him, òֵãָä can denote no other than the totality of the heathen in antithesis to the single nations, who were addressed as äַðåֹéí ; thus singuli et omnes. At the same time it is not improbable, that òֵãָä (comp. äåֹòִéã ad judicium citare, Jer_49:19; Jer_50:44) might also designate a “judicialis conventus” (so Venema, Rosenm., J. D. Mich.)—The phrase àֶúÎàֲùֶׁøÎáָּí is also variously interpreted. Some (Leiste, Rosenm.) translate: quæ in iis faciam, which presupposes an impossible ellipsis; Ewald would read áָּä instead of áָּí , Graf changes into åּãְòåּÎàֲùֶø äֲòøֹúִé áָּí . I find no difficulty in the text, as it exists. The heathen assembled, as it were for a jury, are first to know what thoughts Israel cherishes within. For this purpose a glance into their heart is afforded them by what is said in Jer_6:16-17. On the basis of this state of the facts it is then disclosed to them in Jer_6:19, what the Lord will bring as a punishment upon Israel. In I bring evil upon, upon is in antithesis to among in Jer_6:18.
Jer_6:19. Hear, O earth! … they despised it.—Hear, etc., forms a climax in relation to Jer_6:18 : the whole earth is called to witness. Comp. Deu_32:1 (coll. Deu_30:19; Deu_31:28); Mic_1:2; Mic_6:1-2; Isa_1:2. After the Lord has granted a glance into the heart of Israel, He shows the punishment which is the result of this inward condition, and which is therefore designated as the fruit of their counsels (comp. Jer_2:19; Jer_4:18).
Jer_6:20. To what purpose should incense … are not pleasant to me. ìְáåֹðָä the aromatic resin of a tree not yet definitely ascertained. Comp. Exo_30:31; Lev_2:1, etc.; Isa_60:6; Herzog, Real-Enc. XVII. S. 602; XII. S. 501.— ùְׁáָà (not to be confounded with ëְáָà , i. e., Meroe) is the tribe and home of the Sabæans in Southern Arabia. Comp. Isa_60:6; Eze_27:22; Joel 4:8; Psa_72:15.— ÷ָðִä äַèåֹá , comp. Exo_30:23 ( ÷ָðֶä áùֶׁí ); Isa_43:24; Eze_27:19; Son_4:14 = calamus, the root of which was used in the preparation of the anointing oil. Vid. Winer, R. W. B., Art. Kalamus.—In these words the Lord meets an objection of the Israelites to the effect that they had not failed in outward worship. The sense of the reply coincides with 1Sa_15:22; Mic_6:8; Isa_1:11 sqq.; Psa_50:8 sqq.; Jer_51:18, etc.—The juxtaposition of òåֹìåֹú and æְáָçéí is also found in several of the passages mentioned, comp. Jer_7:21; Drechsler, Jes. I. S. 63.
Jer_6:21. Therefore thus saith Jehovah … and his companion shall perish. After the refutation of the vain objection in Jer_6:20 the prophet turns again to the people of Israel. He seems to presuppose that the people excited to jealousy by Jer_6:18-19, (comp. Rom_11:14) in opposition to their former disinclination even to hear the Lord, yet at least answer him. The answer is indeed worth nothing, and therefore now follows a direct announcement of judgment, addressed to the Israelites themselves, first, in this verse 21, in general.-Stumbling-blocks. Comp. Isa_8:14 : Eze_3:20.
Jer_6:22. Thus saith Jehovah … ends of the earth. This and the following verses specify the calamity announced generally in Jer_6:21. For the third time the executioner is mentioned as a mighty nation from the North. (Comp. Jer_4:6 sqq.; Jer_5:15 sqq.)—The passage repeated and applied to Babylon in Jer_50:41-43.— éøëúé à× extrema terræ. Comp. Isa_14:13; Isa_14:15; Jer_25:32; Jer_31:8, etc.
Jer_6:23. Bows and lances they bear … against thee, thou daughter of Zion. Comp. Hab_1:7.—Like the sea. Comp Isa_5:30; Isa_17:12; Isa_24:14.—On the question what nation, see the remarks above on Jer_1:14.—Equipped as a man for war. The singular attaching to cruel are they. On the change of number, comp. Ewald, § 317, b.As a man can neither denote one man, nor a hero. Rather do equipped and against thee (as the accents also denote) belong together and as a man for war declares how this preparation is made; not as a woman for peaceful labor, but as a man for war, is the enemy equipped against Zion.
Jer_6:24-25. We have heard the report … fear on every side. A description of the feeling which Israel experiences on the incursion of the enemy, so that Jer_6:22-23 on the one hand, and Jer_6:24-25 on the other correspond to each other as objective and subjective, or as cause and effect.—Anguish. Comp. Jer_4:31; Jer_49:24; Jer_50:43.—Trembling as, etc. Comp. Psa_48:8; Mic_4:9; Jer_22:23; Jer_50:43.
Jer_6:25 is also related to Jer_6:24 as the effect to the cause: the not venturing out of Jerusalem is the consequence of what has been heard. The personification of Jerusalem as a woman lies at the basis of the forms úֵּìְëִé , úֵּöְàִé , for which the way is prepared by as a parturient, and continued by daughter of my people Jer_6:26.—Fear on every side, Psa_31:14; Jer_20:3; Jer_20:10; Jer_46:5; Jer_49:29; Lam_2:22; see especially remarks on Jer_20:10.
Jer_6:26. Daughter of my people … come upon us.—Gird thee, etc., comp. Jer_4:8,—wallow, comp. Jer_25:34; Mic_1:10; Eze_27:30.—Mourning, etc. Comp. Amo_8:10; Zec_12:10.—Bitter lamentation. Comp. Jer_31:15; Hos. 12:15.—The prophet in conclusion advises Jerusalem to do the only thing that remains to her; repent in sackcloth and ashes (comp. Isa_58:5; Jer_25:34; Eze_27:30; Dan_9:3) and deep, sincere mourning. For their sins or their destruction? Doubtless for both. For the former is occasioned by penitence, the latter by inevitable destruction. Penitence and mourning can no longer ward off the destruction (as might have been possible before, comp. Jer_4:1-4; Jer_14:6; Jer_14:8). The prophet indeed expresses this in the words “for suddenly will the destroyer come upon us.” But though the calamity cannot be warded off by penitence and mourning it may yet be thus mitigated, and the way may be thus prepared for subsequent restoration.
Footnotes:
Jer_6:16.— òîãå òìÎãøáéí comp. Jer_3:2; Isa_49:9, where likewise the article is wanting. In Jer_3:2 the words àֶãֶõ , ùְׁôָéí are also without the article, although in meaning they are definite. Comp. Gesen. § 109; Naegelsb. Gr. § 71, 3.
Jer_6:16.— ãֶּøֶêְ äַèּåֹá (via boni, not bona, on account of the following áָּäּ ). Comp. Psa_139:24.
Jer_6:16.— ùָׁàַì with ìְ , Gen_26:7; Gen_32:30.
Jer_6:16.— åּîִöִàåּ . Comp. Naegelsb. Gr. § 90, 2.— îַãְðåֹòַ . Comp. Mat_11:29.
Jer_6:17.— åַäֲ÷éîåֹúִé . The perfect is abnormal, and is a sign of the later idiom. Comp. Ewald, § 343, c.2.
Jer_6:19.—On the construction comp. Naegelsb. Gr. § 88, 7, c, et supra, iii.9.
Jer_6:21.—For éֹàáֵãåּ the Keri has åְàָáֵãåּ because the Masoretes connected ùָׁëֵï åְøֵòåֹ as the subject with ëָùְׁìåּ , which is however unnecessary and unjustifiable.
Jer_6:25.—To translate: the enemy hath a sword [as Henderson] is very flat. Better ìְàֹéֵá ( àֲùֶׁø ) çֶøֶá , and as subject co-ordinate with the following îðåø [for the sword of the enemy and fear are, etc.]. Comp. Naegelsb. Gr. § 67, 2.
Jer_6:27-30
That thou mayest know and prove their way.
28 They are all arch traitors, slanderers—brass and iron;
Profligate are they all!
29 The bellows glows, out of its fire comes—lead;
In vain one melts and melts,
The base are not separated.
30 Reprobate silver they are called,
For Jehovah has reprobated them.
Jer_6:27. I have set.… their way. The people are denominated the ore, because their value is to be ascertained by the process of assaying. The term ( îִáְöָø ) is also doubtless chosen with reference to Jer_1:18, where it is used of the prophet [a fortified (tried) city]. The nation is also tried, not as a fortress, but as ore which is yet to be proved.
Jer_6:28. They are … all.—Slanderers. The prophet here as elsewhere (comp. remarks on Jer_6:13 sqq.), in thus particularizing appears to have had the eighth commandment in mind. Comp. Luther’s explanation: to betray, to backbite, or to make an evil report.—Brass and iron. These words state, still figuratively, the result of the proving, Jer_6:27 : the ore contains not gold or silver, but only base metal.
Jer_6:29. The bellows glows … separated. The bellows glows or is on fire. This refers of course to Israel: their fire is the fire in which they are melted, the fire of affliction, both of the past, the present and the future. Even the severest trials of affliction can produce from this people nothing but lead. It is seen that the prophet proceeds to a related figure, as immediately afterwards he also makes application of a third. The first figure represents the prophet as a trier of metals, who first takes the rough ore in hand in order mineralogically to distinguish its constituent parts. In the second figure the ore is exposed to fire, in order in this way to ascertain its metallic value. The result is lead. I find accordingly that the Keri îֵàֵùׁ úָּí , however explained, is an entirely necessary alteration.—In what follows the prophet makes use of a third figure. Israel is here definitely presented as silver ore. But in the smelting-places it. appears that the silver is so mingled with the stone that the production of clear pure silver is impossible. Israel therefore remains—refuse, impure silver, which, as unfit for noble uses, the Lord rejects.—base [wicked]. The prophet passes from the figurative to the litera