Jeremiah 10
ืืจืืืื ืคืจืง ืืณ
Section: ื ืืืืื ยท ื ืืืืื ืืืจืื ืื | Book: Jeremiah | Chapter: 10 of 52 | Day: 223 of 742
Date: September 22, 2026
ืงืืืื ืขื ืื ืดื
Chapter 10 is a polemic, and it is the most sustained and the most withering polemic against idolatry anywhere in Sefer Yirmiyahu. The chapter opens not with an accusation but with an instruction addressed to the whole house of Israel: el derech hagoyim al tilmadu umeโotot hashamayim al techatu ki yechatu hagoyim mehemah - do not learn the way of the nations, and do not be dismayed at the signs of the heavens, though the nations are dismayed at them. Radak reconstructs the temptation with unusual sympathy. Someone might reason that the sun genuinely does rule over the earth, that the Torah itself speaks of umimeged tevuot shamesh, the bounty of the sunโs harvest, and that if we serve it our crops will multiply and if we neglect it we will suffer. To this Radak answers with a servant-and-master argument that governs the whole chapter: the heavenly bodies are avadim oseh devaro, servants performing His word, and if you serve the Master you have no need of the servant, while if you serve the servant the Master grows angry and sends a curse into your grain, the precise opposite of what you intended. Metzudat David hears in the verse a second reassurance: do not imagine that by worshipping them you will be spared the calamities their conjunctions and eclipses portend, because those portents have no authority over you at all. The chapterโs whole argument is compressed here - idolatry is not merely forbidden, it is a category error, an attempt to bribe a mechanism that has no will of its own.
What follows in verses 3 through 5 is satire, and satire of a particularly cold and observant kind. Ki chukot haโamim hevel hu - the statutes of the peoples are vapor - and then the prophet simply narrates the manufacturing process, step by step, as though describing a workshop to someone who has never seen one. A tree is cut from the forest. A craftsman shapes it with the maโatzad, the axe or adze, which both Rashi and Radak trouble themselves to gloss with the Old French dolodoire, as though the tool itself were the point, and in a sense it is. Then silver and gold are hammered over the wood to make it beautiful - Radak says plainly that the plating exists so that the thing will be yafeh vโnaโeh bโeinei haroโim, lovely in the eyes of those who look at it, and so enter their hearts and be worshipped - and then nails and hammers are driven in vโlo yafik, so that it will not totter. That is the detail on which the satire turns. The object of worship must be nailed down so it does not fall over. Verse 5 completes the picture: kโtomer miksha hemah vโlo yedaberu, they are like a beaten palm-trunk and they do not speak, naso yinasu ki lo yitzโadu, they must be carried because they cannot take a step. The Hebrew here supports both the ancient reading and the familiar modern one - Rashi and Metzudat David hear a metal palm-tree hammered upright, Radak hears an image standing straight in human form with no ruach meniโah, no animating spirit, inside it - and the older translation, a scarecrow in a cucumber patch, captures the tone exactly. And then comes the sentence that pulls the ground out from under the whole enterprise: al tirโu mehem ki lo yereiโu vโgam heitiv ein otam. Do not fear them, for they cannot do harm - and neither is it in them to do good. Rashi divides the clause with great precision: they will not harm you if you separate from them, and they will not benefit you if you serve them. The idol is not a rival power. It is nothing at all, and fear and hope are equally wasted on it.
Against this the prophet sets the great doxology of verses 6, 7 and 10, and the juxtaposition is the chapterโs whole architecture. Meโein kamocha Hashem, gadol atah vโgadol shimcha bigvurah - Radak reads the opening phrase as an argument from observation rather than an exclamation: from the fact that we see and know there is none like You, not among the upper beings nor the lower, we know that You are great. Then mi lo yiraโacha melech hagoyim ki lecha yaโatah - who would not fear You, King of the nations, for it befits You. Radak notices that this stands in deliberate tension with al tirโu mehem two verses earlier: those you were told not to fear; You are the one whom even the nations who serve idols ought by rights to fear, since You are king over them too. And he makes a striking sociological observation about the phrase bechol chachmei hagoyim uvechol malchutam meโein kamocha - the wise men of the nations know perfectly well that the statue is nothing, and even their star-worship is only a search for an intermediary; it is the hamon, the masses, who have been habituated by the priests into believing the image itself does good and harm. This is why verse 8 can say uvโachat yivโaru vโyichsalu musar havalim etz hu - in this one thing they are all brutish and foolish - which Radak applies specifically to the sages who instruct the people in this, and Metzudat David reads as musar in its active sense: what they teach, their whole instruction, is wood. Verse 9 piles on the imported luxury, silver beaten flat from Tarshish and gold from Ufaz, blue and purple garments, maโaseh chachamim kulam, and Metzudat David lands the sting - all the work of skilled men, and how can skilled men occupy themselves with such foolishness. Then verse 10 breaks the satire like a hammer: vaHashem Elokim emet, hu Elokim chayim uMelech olam. Rashiโs gloss is beautifully practical - He is true because He is living and an everlasting King, and therefore able to make His word come true, whereas a mortal resolves to do a thing and then dies, or weakens, or loses his fortune, and cannot carry it out. Truth here is not an abstraction; it is the capacity to keep a promise across time.
And then comes verse 11, the strangest verse in the book: a single sentence in Aramaic, the only one in all fifty-two chapters of Yirmiyahu. Kidnah teimrun lโhom - thus shall you say to them - elahaya di shmaya vโarka la avadu yevadu meโarโa umin techot shmaya eleh. The gods that did not make the heavens and the earth shall perish from the earth and from under these heavens. Rashi explains that this is an iggeret, a letter Yirmiyahu sent to Yechonyah and those exiled with him, a ready answer to give the Chaldeans in Aramaic if they should be told to worship idols. Radak develops this at length and it is one of the finest comments in the chapter. The whole passage from here through Hashem Tzevakot shmo in verse 16 is the answer Israel is to give; the Israelites will understand it in Hebrew and repeat it to the Chaldeans in their own tongue, but the opening line - the line that must actually be spoken aloud to a foreign interrogator - was sent to them already in Aramaic so they could say it word for word. And Radak explains the odd fact that the introductory clause, the instruction to Israel rather than the message to the nations, is itself in Aramaic: kedei shelo lachlok bapasuk, so as not to split the verse in half, one half Hebrew and one half Aramaic. The verse thus preserves in its very grammar the situation of exile - a people who must argue their theology in someone elseโs language. Radak closes with an observation both proud and sober: Israel did not in fact serve idols once they were exiled, and when they bowed to Nevuchadnetzarโs image they were coerced; and yet, as Chazal say, that bowing was why the generation of Haman was liable, until God had mercy.
The reply itself is the creation hymn of verses 12 and 13 - oseh eretz bโkocho, mechin tevel bโchochmato, uvitvunato natah shamayim - and Radak reads the three faculties as three distinct claims about the world, kach, chochmah and tevunah applied to earth, to the inhabited world and to the heavens: the earth held suspended over nothing by the same unceasing power that spins the spheres, the tevel prepared with flowing rivers and springs and every plant needed for human and animal life, the heavens stretched like a tent. Verse 13 turns to the water cycle with something close to scientific delight, the rumble of waters in the heavens, the nesiโim rising from the ends of the earth, lightning made for the rain - and Radak pauses at the wonder that fire descends together with water and the water does not extinguish it - and the wind brought out of His treasuries, called a treasury because it is unseen, like a thing stored away. Set beside all this, nivโar kol adam midaat: every man is proved brutish, every smith shamed by his image, ki sheker nisko vโlo ruach bam - there is no ruach in them, no breath, which after verse 13 has just described the wind coming out of Godโs storehouses is a devastating pun. Hevel hemah maโaseh taโatuim, they are vapor, a work of mockery, and Radak dates their destruction precisely to the fall of Bavel to Madai and Paras, when the idols perished along with the empire that housed them. All of this is prologue to verse 16, which is the chapterโs summit: lo kโeleh chelek Yaakov ki yotzer hakol hu vโYisrael shevet nachalato, Hashem Tzevakot shmo. Not like these is the Portion of Yaakov, for He is the Fashioner of all things, and Israel is the tribe of His inheritance. The reciprocity is exact and Radak draws it out - He is their portion and they are His inheritance - and he adds the line that makes the verse liturgy rather than argument: even though we have been exiled, we have not abandoned Him, and it was only because we abandoned Him in our land that we were exiled from it. It is no accident that this verse entered the daily prayers.
Then the chapter turns, without transition, and the voice that has been mocking the nations begins to grieve. Ispi meโeretz kinโatech yoshevet bamatzor - gather your bundle from the ground, you who dwell under siege - which Metzudat David reads as a warning to Yerushalayim to bring her goods inside the walls, and Radak, remarkably, reads as addressed to Bavel: do not exalt yourself over Israel now, gather up the subjugation you have been imposing on the nations, for you will subjugate no longer. Hinโni koleiโa et yoshvei haโaretz bapaโam hazot, I am slinging out the inhabitants of the land this time - Rashiโs image is a stone in a sling, and Metzudat David hears the crucial phrase bapaโam hazot as a rebuke to false confidence: do not think you will hold out behind these walls as you did when Sancheriv came, because this time you will not. And then the lament: oi li al shivri nachlah makati, woe is me for my breaking, my wound is grievous, and I had said this is only a sickness and I can bear it. Metzudat David gives the sentence its heartbreaking incompleteness - I thought I could carry it, and the verse simply stops, because what follows cannot be said. Verse 20 is one of the great images of churban in Tanakh, the tent stripped and every cord snapped, banai yetzaโuni vโeinam, my children have gone out from me and they are not, ein noteh od ohali umekim yeriโotai - there is no one left to pitch my tent or raise my curtains. Radak makes the metaphor precise: Yerushalayim is the tent and the cities of Yehudah are its cords, and the children who went out are those exiled with Yehoyachin. The blame is then laid where it belongs, on the shepherds - ki nivโaru haroโim vโet Hashem lo darashu, the same root nivโar that condemned the idolaters in verse 14 - and Rashi and Radak both identify the shepherds as the kings, Radak naming Yehoyachin and Tzidkiyahu and contrasting them with Yoshiyahu, who did seek Hashem and did prosper. Their failure scatters the flock; the chapterโs satire on idols and its lament for exile turn out to be one argument, because a leadership that does not seek the living God will end by trusting things that cannot walk.
The chapterโs last three verses are a prayer, and they are among the most quoted in Tanakh. Yadati Hashem ki lo laโadam darko lo lโish holech vโhachin et tzaโado - I know, Hashem, that a manโs way is not his own, that it is not for a walking man to direct his steps. Radak preserves his fatherโs reading, which is startlingly specific: the adam here is Nevuchadnetzar, who set out intending to march on Amon, and who stood at the fork in the road practicing divination, and whose spirit God turned toward Yerushalayim instead. On that reading the verse is not a general observation about human limitation but a claim about this invasion in particular - the conqueror himself is an instrument who does not know he is being steered. Rashi offers both a general reading, that the yetzer hara diverts a man from his path, and precisely this one: were it not for Your word, no enemy would have the power to destroy Your house. From there the prayer narrows to a plea about measure: yasreni Hashem ach bโmishpat al bโapcha pen tamโiteni. Chastise me, but in justice, not in Your anger, lest You reduce me to nothing. Radak, following Rabbeinu Yonah, has the prophet speaking in the voice of Israel in the singular, watching Nevuchadnetzar enter the land, asking not for exemption from suffering but only that the suffering stay within what can be borne - kโfi shenuchal lisbol - because anger without measure would end the nation altogether, tamโiteni mihyot goy. It is the same theology as lo eโeseh itchem kalah in chapter 5, asked now as a request rather than granted as a promise. And the chapter ends with shfoch chamatcha al hagoyim asher lo yedaโucha, pour out Your wrath upon the nations that have not known You, for they have devoured Yaakov and consumed him and laid his habitation waste. Radakโs defense of Israel here is worth quoting in substance: even though they sinned, they did not pass entirely out from under Your authority, they did not intermarry themselves out of existence among the nations, they hold to most of the mitzvot and call on Your name and pray before You, and there are pious ones among them still. And the nations, though they were the rod of Your anger, went beyond their commission - atah katzafta meโat vโhem azru lโraโah, You were angry only a little and they helped for evil. That last argument, that the instrument exceeded its mandate, is the reason this verse was placed in the Pesach seder, said standing at the open door. A people that has just recited its own redemption asks that the account be settled with those who went further than they were sent.
ืคืจืง ืืณ ยท Chapter 10
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืฉืึดืึฐืขึฃืึผ ืึถืชึพืึทืึผึธืึธึืจ ืึฒืฉืึถึจืจ ืึผึดืึผึถึงืจ ืึฐืึนืึธึื ืขึฒืึตืืึถึื ืึผึตึฅืืช ืึดืฉืึฐืจึธืึตึฝืื
English:
Hear the word that GOD has spoken to you, O House of Israel!
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึผึนึฃืโื ืึธืึทึฃืจ ืึฐืึนืึธึื ืึถืึพืึผึถึคืจึถืึฐ ืึทืึผืึนืึดืึ ืึทืึพืชึผึดืึฐืึธึืืึผ ืึผืึตืึนืชึฅืึนืช ืึทืฉืึผึธืึทึืึดื ืึทืึพืชึผึตืึธึืชึผืึผ ืึผึดืึพืึตืึทึฅืชึผืึผ ืึทืึผืึนืึดึื ืึตืึตึฝืึผึธืื
English:
Thus said GOD: Do not learn to go the way of the nations, And do not be dismayed by portents in the sky; Let the nations be dismayed by them!
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึผึดึฝืึพืึปืงึผึฅืึนืช ืึธืขึทืึผึดึืื ืึถึฃืึถื ืึืึผื ืึผึดืึพืขึตืฅึ ืึดืึผึทึฃืขึทืจ ืึผึฐืจึธืชึืึน ืึทืขึฒืฉืึตึฅื ืึฐืึตืึพืึธืจึธึืฉื ืึผึทึฝืึผึทืขึฒืฆึธึฝืื
English:
For the laws of the nations are delusions: For it is the work of a craftsmanโs hands. He cuts down a tree in the forest with an ax,
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืึผึฐืึถึฅืกึถืฃ ืึผืึฐืึธืึธึื ืึฐืึทืคึผึตึืืึผ ืึผึฐืึทืกึฐืึฐืจึงืึนืช ืึผืึฐืึทืงึผึธืึืึนืช ืึฐืึทืึผึฐืงึืึผื ืึฐืึฅืึนื ืึธืคึดึฝืืงื
English:
He adorns it with silver and gold, He fastens it with nails and hammer, So that it does not totter.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืึผึฐืชึนึจืึถืจ ืึดืงึฐืฉืึธึฅื ืึตึืึผึธืึ ืึฐืึนึฃื ืึฐืึทืึผึตึืจืึผ ื ึธืฉืึฅืึนื ืึดื ึผึธืฉืึืึผื ืึผึดึฃื ืึนึฃื ืึดืฆึฐืขึธึืืึผ ืึทืึพืชึผึดึฝืืจึฐืึคืึผ ืึตืึถืึ ืึผึดืึพืึนึฃื ืึธืจึตึืขืึผ ืึฐืึทืึพืึตืืึตึืื ืึตึฅืื ืืึนืชึธึฝืืย {ืค}
English:
They are like a scarecrow in a cucumber patch, They cannot speak. They have to be carried, For they cannot walk. Be not afraid of them, for they can do no harm; Nor is it in them to do any good.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึตืึตึฅืื ืึผึธืึืึนืึธ ืึฐืึนืึธึื ืึผึธืึฅืึนื ืึทืชึผึธึื ืึฐืึธืึฅืึนื ืฉืึดืึฐืึธึ ืึผึดืึฐืืึผืจึธึฝืื
English:
O ETERNAL One, there is none like You! You are great and Your name is great in power.
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึดึฃื ืึนึคื ืึดืจึธึฝืึฒืึธึ ืึถึฃืึถืึฐ ืึทืึผืึนืึดึื ืึผึดึฅื ืึฐืึธึ ืึธืึธึืชึธื ืึผึดึฃื ืึฐืืืึพืึทืึฐืึตึงื ืึทืึผืึนืึดึื ืึผืึฐืืืึพืึทืึฐืืึผืชึธึื ืึตืึตึฅืื ืึผึธืึฝืึนืึธื
English:
Who would not revere You, O Sovereign of the nations? For that is Your due, Since among all the wise of the nations And among all their royalty There is none like You.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึผืึฐืึทืึทึืช ืึดืึฐืขึฒืจึฃืึผ ืึฐืึดืึฐืกึธึืืึผ ืืึผืกึทึฅืจ ืึฒืึธืึดึืื ืขึตึฅืฅ ืึฝืึผืื
English:
But they are both dull and foolish; [Their] doctrine is but delusion; It is a piece of wood,
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืึผึถึฃืกึถืฃ ืึฐืจึปืงึผึธึืข ืึดืชึผึทืจึฐืฉืึดึฃืืฉื ืืึผืึธึื ืึฐืึธืึธืึ ืึตึฝืืึผืคึธึื ืึทืขึฒืฉืึตึฅื ืึธืจึธึืฉื ืึดืืึตึฃื ืฆืึนืจึตึืฃ ืชึผึฐืึตึคืึถืช ืึฐืึทืจึฐืึผึธืึธืึ ืึฐืืึผืฉืึธึื ืึทืขึฒืฉืึตึฅื ืึฒืึธืึดึืื ืึผึปืึผึธึฝืื
English:
Silver beaten flat, that is brought from Tarshish, And gold from Uphaz, The work of a craftsman and the goldsmithโs hands; Their clothing is blue and purple, All of them are the product of skilled workers.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืึทืืึนืึธึคื ืึฑืึนืึดืืึ ืึฑืึถึืช ืึฝืึผืึพืึฑืึนืึดึฅืื ืึทืึผึดึืื ืึผืึถึฃืึถืึฐ ืขืึนืึธึื ืึดืงึผึดืฆึฐืคึผืึนึ ืชึผึดืจึฐืขึทึฃืฉื ืึธืึธึืจึถืฅ ืึฐืึนืึพืึธืึดึฅืืึผ ืืึนืึดึื ืึทืขึฐืึฝืึนืย {ืค}
English:
But the ETERNAL is truly Godโ A living God, The everlasting Sovereign. At Godโs wrath, the earth quakes, And nations cannot endure such rage.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึผึดืึฐื ึธืึ ืชึผึตืืึฐืจึฃืึผื ืึฐืึืึนื ืึฑืึธึฃืึทืึผึธึื ืึผึดึฝืึพืฉืึฐืึทืึผึธึฅื ืึฐืึทืจึฐืงึธึื ืึธึฃื ืขึฒืึทึืืึผ ืึตืืึทึงืืึผ ืึตืึทืจึฐืขึธึื ืึผืึดืึพืชึผึฐืึฅืึนืช ืฉืึฐืึทืึผึธึื ืึตึฝืึผึถืืย {ืก} ย ย ย ย ย ย ย ย
English:
Thus shall you say to them: Let the gods, who did not make heaven and earth, perish from the earth and from under these heavens.
โถCommentaries (2)
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืขึนืฉืึตึฅื ืึถึืจึถืฅึ ืึผึฐืึนืึืึน ืึตืึดึฅืื ืชึผึตืึตึื ืึผึฐืืืึฐืึธืชึืึน ืึผืึดืชึฐืืึผื ึธืชึืึน ื ึธืึธึฅื ืฉืึธืึธึฝืึดืื
English:
[God] made the earth by might, Established the world by wisdom, And with understanding stretched out the skies.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึฐืงึจืึนื ืชึผึดืชึผึืึน ืึฒืึฅืึนื ืึทึืึดืึ ืึผึทืฉืึผึธืึทึืึดื ืึทืึผึทืขึฒืึถึฅื ื ึฐืฉืึดืึดึืื ืึดืงึฐืฆึตึฃื (ืืจืฅ) [ืึธืึธึืจึถืฅ] ืึผึฐืจึธืงึดึคืื ืึทืึผึธืึธืจึ ืขึธืฉืึธึื ืึทืึผึฅืึนืฆึตื ืจึืึผืึท ืึตืึนืฆึฐืจึนืชึธึฝืืื
English:
When [God] bellows, There is a rumbling of water in the skies; Vapors rise from the end of the earth, Lightning accompanies the rain, And wind is brought forth from Godโs treasuries.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ื ึดืึฐืขึทึคืจ ืึผืืึพืึธืึธืึ ืึดืึผึทึืขึทืช ืึนืึดึฅืืฉื ืึผืืึพืฆืึนืจึตึืฃ ืึดืคึผึธึืกึถื ืึผึดึื ืฉืึถึฅืงึถืจ ื ึดืกึฐืึผึืึน ืึฐืึนืึพืจึฅืึผืึท ืึผึธึฝืื
English:
Every mortal is proved dull, without knowledge; Every goldsmith is put to shame because of the idol, For their molten images are a deceitโ There is no breath in them.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืึถึฃืึถื ืึตึืึผึธื ืึทืขึฒืฉืึตึื ืชึผึทืขึฐืชึผึปืขึดึืื ืึผึฐืขึตึฅืช ืคึผึฐืงึปืึผึธืชึธึื ืึนืืึตึฝืืึผื
English:
They are delusion, a work of mockery; In their hour of doom, they shall perish.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืึนึฝืึพืึฐืึตึืึผึถื ืึตึฃืึถืง ืึทืขึฒืงึนึื ืึผึดึฝืึพืืึนืฆึตึคืจ ืึทืึผึนืึ ืึืึผื ืึฐืึดึจืฉืึฐืจึธืึตึื ืฉืึตึืึถื ื ึทืึฒืึธืชึืึน ืึฐืึนืึธึฅื ืฆึฐืึธืึืึนืช ืฉืึฐืึฝืึนืย {ืก} ย ย ย ย ย ย ย ย
English:
Not like these is the Portion of Jacobโ The One who formed all things, With Israel as a permanent possessionโ Whose name is GOD of Hosts.
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึดืกึฐืคึผึดึฅื ืึตืึถึืจึถืฅ ืึผึดื ึฐืขึธืชึตึืึฐ (ืืฉืืชื) [ืึนืฉืึถึืึถืช] ืึผึทืึผึธืฆึฝืึนืจืย {ืก} ย ย ย ย ย ย ย ย
English:
Gather up your bundle from the ground, You who dwell under siege!
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึผึดืึพืึนืึ ืึธืึทึฃืจ ืึฐืึนืึธึื ืึดื ึฐื ึดึฅื ืงืึนืึตึืขึท ืึถืชึพืืึนืฉืึฐืึตึฅื ืึธืึธึืจึถืฅ ืึผึทืคึผึทึฃืขึทื ืึทืึผึนึืืช ืึทืึฒืฆึตืจึนึฅืชึดื ืึธืึถึื ืึฐืึทึฅืขึทื ืึดืึฐืฆึธึฝืืึผืย {ืก} ย ย ย ย ย ย ย ย
English:
For thus said GOD: I will fling away the inhabitants of the land this time: I will harass them so that they shall feel it.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืึฅืึนื ืึดืึ ืขึทืึพืฉืึดืึฐืจึดึื ื ึทืึฐืึธึื ืึทืึผึธืชึดึื ืึทืึฒื ึดึฃื ืึธืึทึืจึฐืชึผึดื ืึทึืึฐ ืึถึฅื ืึณืึดึื ืึฐืึถืฉืึผึธืึถึฝื ึผืึผื
English:
Woe unto me for my hurt, My wound is severe! I thought, โThis is but a sickness And I must bear it.โ
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
ืืืึณืึดึฃื ืฉืึปืึผึธึื ืึฐืืืึพืึตืืชึธืจึทึื ื ึดืชึผึธึืงืึผ ืึผึธื ึทึคื ืึฐืฆึธืึปึื ึดืึ ืึฐืึตืื ึธึื ืึตืืึพื ึนืึถึฅื ืขืึนืึ ืืึฝืึณืึดึื ืึผืึตืงึดึืื ืึฐืจึดืืขืึนืชึธึฝืื
English:
My tents are ravaged, All my tent cords are broken. My children have gone forth from me And are no more; No one is left to stretch out my tents And hang my tent cloths.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืึผึดึคื ื ึดืึฐืขึฒืจืึผึ ืึธืจึนืขึดึืื ืึฐืึถืชึพืึฐืึนืึธึื ืึนึฃื ืึธืจึธึืฉืืึผ ืขึทืึพืึผึตืึ ืึนึฃื ืึดืฉืึฐืึผึดึืืืึผ ืึฐืืืึพืึทืจึฐืขึดืืชึธึื ื ึธืคึฝืึนืฆึธืืย {ืค}
English:
For the shepherds are dull And did not seek GOD; Therefore they have not prospered And all their flock is scattered.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืงึคืึนื ืฉืึฐืืึผืขึธืึ ืึดื ึผึตึฃื ืึธืึธึื ืึฐืจึทึฅืขึทืฉื ืึผึธืึืึนื ืึตืึถึฃืจึถืฅ ืฆึธืคึืึนื ืึธืฉืึืึผื ืึถืชึพืขึธืจึตึงื ืึฐืืึผืึธึื ืฉืึฐืึธืึธึื ืึฐืขึฅืึนื ืชึผึทื ึผึดึฝืืืย {ืก} ย ย ย ย ย ย ย ย
English:
Hark, a noise! It is coming, A great commotion out of the north, That the towns of Judah may be made a desolation, A haunt of jackals.
ืคืกืืง ืืดื ยท Verse 23
Hebrew:
ืึธืึทึฃืขึฐืชึผึดื ืึฐืึนืึธึื ืึผึดึื ืึนึฅื ืึธืึธืึธึื ืึผึทืจึฐืึผึืึน ืึนึฝืึพืึฐืึดึฃืืฉื ืึนืึตึืึฐ ืึฐืึธืึดึืื ืึถึฝืชึพืฆึทืขึฒืึฝืึนื
English:
I know, O ETERNAL One, that mortalsโ road is not theirs [to choose], That people, as they walk, cannot direct their own steps.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 24
Hebrew:
ืึทืกึผึฐืจึตึฅื ึดื ืึฐืึนืึธึื ืึทืึฐึพืึผึฐืึดืฉืึฐืคึผึธึื ืึทืึพืึผึฐืึทืคึผึฐืึธึ ืคึผึถืึพืชึผึทืึฐืขึดืึตึฝื ึดืื
English:
Chastise me, O ETERNAL One, but in measure; Not in Your wrath, lest You reduce me to naught.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 25
Hebrew:
ืฉืึฐืคึนึฃืึฐ ืึฒืึธืชึฐืึธึ ืขึทืึพืึทืึผืึนืึดืึ ืึฒืฉืึถึฃืจ ืึนึฝืึพืึฐืึธืขึืึผืึธ ืึฐืขึทืึ ืึดืฉืึฐืคึผึธืึืึนืช ืึฒืฉืึถึฅืจ ืึผึฐืฉืึดืึฐืึธึ ืึนึฃื ืงึธืจึธึืืึผ ืึผึดึฝืึพืึธืึฐืึฃืึผ ืึถึฝืชึพืึทืขึฒืงึนึื ืึทืึฒืึธืึปึืืึผึ ืึทืึฐืึทืึผึปึืืึผ ืึฐืึถืชึพื ึธืึตึืืึผ ืึตืฉืึทึฝืึผืึผืย {ืค}
English:
Pour out Your wrath on the nations who have not heeded You, Upon the clans that have not invoked Your name. For they have devoured Jacob, Have devoured and consumed him, And have laid desolate his homesteads.
โถCommentaries (1)
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