No Peace, No Healing: Judah Refuses to Return

Jer 8:4-7 The People’s Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jer 8:4-13), the Lord must punish sorely (Jer 8:14 -23). - Jer 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jer 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning?

They hold fast by deceit, they refuse to return. Jer 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jer 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh.

Jer 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jer 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jer 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit.

Jer 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jer 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said.

Jer 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them." This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jer 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins.

The ואמרתּ of Jer 8:4 corresponds to that in Jer 7:28. The questioning clauses in Jer 8:4 contain universal truths, which are applied to the people of Judah in Jer 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. §137, 3; Ew. §294, b . The verb ישׁוּב, turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again.

In the application in Jer 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem . from נצח, but an adjectival formation, continual, enduring, from נצח, continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat.

constr . not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. §290, c . תּרמית, equivalent to מרמה, deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jer 8:6.

The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jer 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jer 8:5; and seeing that Jer 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jer 8:6 also as spoken by God.

Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן, the not right, i. e. , lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jer 8:5 (נחם is partic .) Instead of this, the whole of it, i. e. , all of them, turn again to their course.

שׁוּב with ב, construed as in Hos 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה, the sig. course is certified to by 2Sa 18:27. The Chet . מרצותם . tehC e is doubtless merely an error of transcription for מרוּצתם, as is demanded by the Keri . Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses.

This, too, is substantially what Hitz. gives. Ros. , Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jer 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig.

desire, cupidity. Ew. , following the Chald . , adopts this sense both here and in Jer 22:17 and Jer 23:10, though it is not called for in any of these passages, and is unsuitable in Jer 22:17. As a horse rusheth into the battle. שׁטף, pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens . Several commentators compare the Latin se effundere (Caes.

Bell. Gall . v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jer 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Isa 1:3. חסידה, ( avis ) pia , is the stork, not the heron; see on Lev 11:19.

"In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס, apparently to distinguish the word from that for horse; and so the oriental Codd . propose to read in Isa 38:14, although they wrote עגוּר . סוּס is the crane (acc. to Saad. and Rashi), both here and in Isa 38:14, where Gesen.

, Knob. , and others, mistaking the asyndeton, take it as an adjective in the sig. sighing. (Note: Starting from this unproved interpretation of Isa 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία, Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס, in order to distinguish the swallow from the horse, the sense more commonly attached to the same word.

But that confused text of the lxx by no means justifies us in supposing that the ו cop . was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר, and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm. , both here and in Isa 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isa 38, and omitted here also the copula, which was there omitted before עגוּר.

מועדים are the fixed times for the arrival and departure of the birds of passage.

Jer 8:4-7 The People’s Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jer 8:4-13), the Lord must punish sorely (Jer 8:14 -23). - Jer 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jer 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning?

They hold fast by deceit, they refuse to return. Jer 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jer 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh.

Jer 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jer 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jer 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit.

Jer 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jer 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said.

Jer 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them." This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jer 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins.

The ואמרתּ of Jer 8:4 corresponds to that in Jer 7:28. The questioning clauses in Jer 8:4 contain universal truths, which are applied to the people of Judah in Jer 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. §137, 3; Ew. §294, b . The verb ישׁוּב, turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again.

In the application in Jer 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem . from נצח, but an adjectival formation, continual, enduring, from נצח, continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat.

constr . not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. §290, c . תּרמית, equivalent to מרמה, deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jer 8:6.

The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jer 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jer 8:5; and seeing that Jer 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jer 8:6 also as spoken by God.

Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן, the not right, i. e. , lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jer 8:5 (נחם is partic .) Instead of this, the whole of it, i. e. , all of them, turn again to their course.

שׁוּב with ב, construed as in Hos 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה, the sig. course is certified to by 2Sa 18:27. The Chet . מרצותם . tehC e is doubtless merely an error of transcription for מרוּצתם, as is demanded by the Keri . Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses.

This, too, is substantially what Hitz. gives. Ros. , Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jer 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig.

desire, cupidity. Ew. , following the Chald . , adopts this sense both here and in Jer 22:17 and Jer 23:10, though it is not called for in any of these passages, and is unsuitable in Jer 22:17. As a horse rusheth into the battle. שׁטף, pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens . Several commentators compare the Latin se effundere (Caes.

Bell. Gall . v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jer 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Isa 1:3. חסידה, ( avis ) pia , is the stork, not the heron; see on Lev 11:19.

"In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס, apparently to distinguish the word from that for horse; and so the oriental Codd . propose to read in Isa 38:14, although they wrote עגוּר . סוּס is the crane (acc. to Saad. and Rashi), both here and in Isa 38:14, where Gesen.

, Knob. , and others, mistaking the asyndeton, take it as an adjective in the sig. sighing. (Note: Starting from this unproved interpretation of Isa 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία, Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס, in order to distinguish the swallow from the horse, the sense more commonly attached to the same word.

But that confused text of the lxx by no means justifies us in supposing that the ו cop . was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר, and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm. , both here and in Isa 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isa 38, and omitted here also the copula, which was there omitted before עגוּר.

מועדים are the fixed times for the arrival and departure of the birds of passage.

Jer 8:8 In spite of this heedlessness of the statutes, the judgment of God, they vainly boast in their knowledge and possession of God’s law. Those who said, We are wise, are mainly the priests and false prophets; cf. Jer 8:10, Jer 2:8; Jer 5:31. The wisdom these people claimed for themselves is, as the following clause shows, the knowledge of the law. They prided themselves on possessing the law, from which they conceived themselves to have drawn their wisdom.

The second clause, as Hitz. observed, shows that it is the written law that is meant. The law is with us. This is not to be understood merely of the outward possession of it, but the inward, appropriated knowledge, the mastery of the law. The law of Jahveh, recorded in the Pentateuch, teaches not only the bearing towards God due by man, but the bearing of God towards His people.

The knowledge of this law begets the wisdom for ruling one’s life, tells how God is to be worshipped, how His favour is to be procured and His anger appeased. As against all this, Jeremiah declares: Assuredly the lying pen (style) of the scribes hath made it a lie. Ew. , Hitz. , Graf, translate ספרים, authors, writers; and the two latter of them take עשׂה = labour: "for a lie (or for deception) hath the lying style (pen) of the writers laboured."

This transl. is feasible; but it seems simpler to supply 'תּורת יי: hath made it (the law); and there is no good reason for confining סופר to the original composers of works. The words are not to be limited in their reference to the efforts of the false prophets, who spread their delusive prophecies by means of writings: they refer equally to the work of the priests, whose duty it was to train the people in the law, and who, by false teaching as to its demands, led the people astray, seduced them from the way of truth, and deceived them as to the future.

The labours both of the false prophets and of the wicked priests consisted not merely in authorship, in composing and circulating writings, but to a very great extent in the oral teaching of the people, partly by prophetic announcements, partly by instruction in the law; only in so far as it was necessary was it their duty to set down in writing and circulate their prophecies and interpretations of the law. But this work by word and writing was founded on the existing written law, the Torah of Moses; just as the true prophets sought to influence the people chiefly by preaching the law to them, by examining their deeds and habits by the rule of the divine will as revealed in the Torah, and by applying to their times the law’s promises and threatenings.

For this work with the law, and application of it to life, Jer. uses the expression "style of the Shoferim," because the interpretation of the law, if it was to have valid authority as the rule of life, must be fixed by writing. Yet he did not in this speak only of authors, composers, but meant such as busied themselves about the book of the law, made it the object of their study.

But inasmuch as such persons, by false interpretation and application, perverted the truth of the law into a lie, he calls their work the work of the lying style (pen).

Jer 8:9-12 Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel’s wisdom and understanding, Deu 4:6.

The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15.

This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10 , but, taken out of its connection with what precedes as we have it, begins baldly enough.

To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13. ; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz. , in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx.

Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere.

So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah’s style: cf. e. g. , Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.

Jer 8:9-12 Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel’s wisdom and understanding, Deu 4:6.

The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15.

This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10 , but, taken out of its connection with what precedes as we have it, begins baldly enough.

To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13. ; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz. , in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx.

Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere.

So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah’s style: cf. e. g. , Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.

Jer 8:9-12 Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel’s wisdom and understanding, Deu 4:6.

The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15.

This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10 , but, taken out of its connection with what precedes as we have it, begins baldly enough.

To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13. ; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz. , in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx.

Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere.

So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah’s style: cf. e. g. , Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.

Jer 8:9-12 Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel’s wisdom and understanding, Deu 4:6.

The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15.

This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10 , but, taken out of its connection with what precedes as we have it, begins baldly enough.

To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13. ; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz. , in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx.

Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere.

So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah’s style: cf. e. g. , Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.

Jer 8:13 The warning of coming punishment, reiterated from a former discourse, is strengthened by the threatening that God will sweep them utterly away, because Judah has become an unfruitful vine and fig-tree. In אסף we have a combination of אסף, gather, glean, carry away, and הסיף, Niph. of סוּף, make an end, sweep off, so as to heighten the sense, as in Zep 1:1.

- a passage which was doubtless in the prophet’s mind: wholly will I sweep them away. The circumstantial clauses: no grapes - and the leaves are withered, show the cause of the threatening: The people is become an unfruitful vine and fig-tree, whose leaves are withered. Israel was a vineyard the Lord had planted with noble vines, but which brought forth sour grapes, Jer 2:21; Isa 5:2.

In keeping with this figure, Israel is thought of as a vine on which are no grapes. With this is joined the like figure of a fig-tree, to which Micah in Mic 7:1 makes allusion, and which is applied by Christ to the degenerate race of His own time in His symbolical act of cursing the fig-tree (Mat 21:19). To exhaust the thought that Judah is ripe for judgment, it is further added that the leaves are withered.

The tree whose leaves are withered, is near being parched throughout. Such a tree was the people of Judah, fallen away from its God, spurning at the law of the Lord; in contrast with which, the man who trusts in the Lord, and has delight in the law of the Lord, is like the tree planted by the water, whose leaves are ever green, and which bringeth forth fruit in his season, Jer 17:8; Psa 1:1-3.

Ros. and Mov. are quite wrong in following the Chald. , and in taking the circumstantial clauses as a description of the future; Mov. even proceeds to change אסף אסיפם into אסף . The interpretation of the last clause is a disputed point. Ew. , following the old translators (Chald. , Syr. , Aq. , Symm. , Vulg. ; in the lxx they are omitted), understands the words of the transgression of the commands of God, which they seem to have received only in order to break them.

ואתּן seems to tell in favour of this, and it may be taken as praeter . with the translation: and I gave to them that which they transgress. But unless we are to admit that the idea thus obtained stands quite abruptly, we must follow the Chald. , and take it as the reason of what precedes: They are become an unfruitful tree with faded leaves, because they have transgressed my law which I gave them.

But ואתּן with ו consec . goes directly against this construction. Of less weight is the other objection against this view, that the plural suffix in יעברוּם has no suitable antecedent; for there could be no difficulty in supplying "judgments" (cf. Jer 8:8). But the abrupt appearance of the thought, wholly unlooked for here, is sufficient to exclude that interpretation.

We therefore prefer the other interpretation, given with various modifications by Ven. , Rose. , and Maur. , and translate: so I appoint unto them those that shall pass over them. The imperf. c . ו consec. attaches itself to the circumstantial clauses, and introduces the resulting consequence; it is therefore to be expressed in English by the present, not by the praeter .

: therefore I gave them (Näg.) נתן in the general sig. appoint, and the second verb with the pron. rel . omitted: illos qui eos invadent . עבר, to overrun a country or people, of a hostile army swarming over it, as e. g. , Isa 8:8; Isa 28:15. For the construction c. accus . cf. Jer 23:9; Jer 5:22. Hitz.' s and Graf’s mode of construction is forced: I deliver them up to them (to those) who pass over them; for then we must not only supply an object to אתּן, but adopt the unusual arrangement by which the pronoun להם is made to stand before the words that explain it.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 8:14-22 The horrors of the approaching visitation . - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors.

Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock.

Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me.

Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities.

This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i. e. , remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf.

Niph. , from דּמם: cf. Gesen. §67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17.

So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15.

Jer 9:1 Jer 9:1. "Oh that I had in the wilderness a lodging-place of wayfarers! then would I leave my people, and go away from them. For they be all adulterers, a crew of faithless ones. Jer 9:2. They bend their tongue like their bow with lying; and not according to faithfulness do they manage in the land, but go on from evil to evil, and me they know not, saith Jahve.

Jer 9:3. Beware each of his neighbour, and trust not in any brother; for every brother supplanteth, and every friend goeth slandering. Jer 9:4. And one overreaCheth the other, and truth they speak not; they teach their tongue to speak lies, to deal perversely they weary themselves. Jer 9:5. Thy dwelling is in the midst of deceit; in deceit they refuse to know me, saith Jahveh.

Jer 9:6. Therefore thus hath spoken Jahveh of hosts: Behold, I will melt them, and try them; for how should I deal in regard to the daughter of my people? Jer 9:7. A deadly arrow is their tongue; they speak deceit; with his mouth one speaketh peace with his neighbour, and inwardly within him he layeth ambush. Jer 9:8. Shall I not visit this upon them? saith Jahveh; or on such a people as this shall not my soul take vengeance?"

Jeremiah would flee into the wilderness, far away from his people; because amidst such a corrupt, false, and cunning people, life had become unbearable, Jer 9:1. מי יתּנני, as in Isa 27:4, equivalent to מי יתּן לי, Psa 55:7 : who would give me = Oh that I had! The "lodging-place" is not a resting-place under the open sky, but a harbour for travellers - a building (khan) erected on the route of the caravans, as a shelter for travellers.

Adultery and faithlessness are mentioned as cardinal sins. The first sin has been rebuked in Jer 5:7, the second is exposed in Jer 9:2-4. בּוגד, faithless either towards God or one’s fellow-men; here in the latter sense. The account of the unfaithful conduct is introduced in Jer 9:2 by the imperf. with ו consec . , and is carried on in the perf. Manifestations of sin are the issue of a sinful state of heart; the perfects are used to suggest the particular sins as accomplished facts.

In the clause, "they bend," etc. , שׁקר is the second object; and "their bow" is in apposition to "their tongue:" they bend their tongue, which is their bow, with lying. For this construction the Hiph. is the proper form, and this is not to be changed into the Kal (as by Hitz. , Gr. , Näg.) In Job 28:8 the Hiph. is used instead of the Kal in the sense of tread upon, walk upon; here it is used of the treading of the bow to bend it, and lying is looked upon as the arrow with which the bow is stretched or armed for shooting.

If the verb be changed into the Kal, we must join שׁקר with קשׁתּם: their lying-bow. For this connection דּרכּך זמּה, Eze 16:27, may be cited; but it gives us the unnatural figure: their tongue as a bow, which is lying. It is neither the tongue nor the bow which is lying, but that which they shoot with their tongue as with a bow. According to faithfulness; ל of the rule, norm, as in Jer 5:3.

Not faithfulness to their convictions (Hitz.) , but in their behaviour towards their fellow-man. גּבר, be strong, exercise strength, rule, and manage. The prophet has in view the great and mighty who had power in their hands, and who misused it to oppress their inferiors. From evil to evil they go on, i. e. , they proceed from one sin to another; but God the Lord they know not, i.

e. , are determined to know nothing of Him; cf. 1Sa 2:12; Job 18:21. Hence each must keep himself on his guard against the other. To express this in the most emphatic manner, Jeremiah gives it the form of a command: Beware each of his neighbour, trust not in a brother; for each seeks to overreach and trip up the other. In the words עקוב יעקב there seems to be an allusion to Jacob’s underhand dealing with his brother Esau, Gen 27:36.

On "goes slandering," cf. Jer 6:28, and cf. also the similar description in Mic 7:5-6.

Jer 9:4-8 In Jer 9:4 these sinful ways are exposed in yet stronger words. יהתל, uncontracted form of the imperf. Hiph. of תּלל, trip up, deceive. On the infin. העוה, cf. Ew. §238, e , and Gesen. §75, Rem. 17. They weary themselves out, put themselves to great labour, in order to deal corruptly; נלאה as in Jer 20:9; Isa 16:12, elsewhere to be weary of a thing; cf.

Jer 6:11; Jer 15:6. - In Jer 9:5 the statement returns to the point at which it commenced: thy sitting (dwelling) is in the midst of deceit. In deceit, i. e. , in the state of their mind, directed as it is by deceit and cheating, they refuse to know me, i. e. , they are resolved to have nothing to do with the knowledge of God, because in that case they must give up their godless ways.

By reason of this depravity, the Lord must purge His people by sore judgments. He will melt it in the fire of affliction (Isa 48:10), to separate the wicked: cf. Isa 1:25; Zec 13:9; and on בּחן, Jer 6:27. For how should I do, deal? Not: what dreadful judgments shall I inflict (Hitz. , Gr.) , in which case the grounding כּי would not have its proper force; but: I can do none otherwise than purge.

Before the face of, i. e. , by reason of, the daughter, because the daughter of my people behaves herself as has been described in Jer 9:2-4, and as is yet to be briefly repeated in Jer 9:7. The lxx have paraphrased מפּני: ἀπὸ προσώπου πονηρίας. This is true to the sense, but it is unfair to argue from it, as Ew. , Hitz. , Gr. do, that רעת has been dropped out of the Hebrew text and should be restored.

- In Jer 9:7 what has been said is recapitulated shortly, and then in Jer 9:8 the necessity of the judgment is shown. חץ שׁוחט, a slaying, slaughtering, i. e. , murderous arrow. Instead of this Chet . , which gives a good sense, the Keri gives שׁחוּט, which, judging from the Chald. translation, is probably to be translated sharpened. But there is no evidence for this sig.

, since שׁחוּט occurs only in connection with זהב, 1Ki 10:16, and means beaten, lit. , spread gold. At מרמה דבּר the plural passes into the singular: he (one of them) speaks; cf. Psa 55:22. ארב for insidious scheming, as in Hos 7:6. With Jer 9:8 cf. Jer 5:9, Jer 5:29.