Jeremiah 13
ืืจืืืื ืคืจืง ืืดื
Section: ื ืืืืื ยท ื ืืืืื ืืืจืื ืื | Book: Jeremiah | Chapter: 13 of 52 | Day: 226 of 742
Date: September 25, 2026
ืงืืืื ืขื ืื ืดื
Chapter 13 is where Yirmiyahuโs prophecy stops being spoken and starts being worn. Until now the book has worked by word and vision - the almond rod, the seething pot, the covenant read aloud in the streets of Yerushalayim. Here, for the first time, the prophetโs own body becomes the text. Haloch vโkanita lโcha ezor pishtim vโsamto al motneicha uvamayim lo tโviehu: go buy yourself a linen waistcloth, put it on your loins, and do not bring it into water. Rashi and Metzudat David read that last clause with the same practical cruelty - do not wash it when it grows thick with sweat, so that it will rot the faster. The ezor is an undergarment, the innermost thing a man wears, the one article of clothing that touches him and nothing else. Yirmiyahu is told to buy a new one, wear it until it is filthy, then carry it away and bury it in a cleft of the rock at Perat, and then, mikeitz yamim rabim, after many days, to go back and dig it up. What he finds is the chapterโs first and bleakest verdict: vโhineh nishchat haโezor lo yitzlach lakol - the waistcloth was ruined, it was not good for anything. Rashi glosses lo yitzlach lakol in four words, eino raโui lโchlum, it is not fit for a thing, and Radak draws the grammatical parallel to kol melachah lo taโaseh - not merely unsuited to some purposes but to any purpose whatsoever. A ruined garment has no residual value. You cannot cut it down, repurpose it, or sell it for rags. That total uselessness is the point of the sign, and it is the harshest thing said about Yehudah in the book so far.
Whether any of this happened is a question the commentators raise with admirable honesty, and it deserves to be stated plainly rather than smoothed over. Radak opens his comment on verse 1 by laying out both options: efshar shehayah mamash, it is possible that the matter of the ezor was literal and Yirmiyahu actually did what God commanded him - but the Rambam, whom Radak calls hechacham hagadol moreh tzedek, wrote that this entire act took place in a prophetic dream. The difficulty that drives the question is geographic. If Perat is the Euphrates, the prophet walked hundreds of miles to bury a belt and hundreds of miles back to retrieve it, twice, on an errand whose only purpose was to produce a sermon illustration. Metzudat David simply identifies pโratah as lโnahar Pโrat, to the Euphrates river, without flinching at the distance. Radak, for his part, explains why the Euphrates and not somewhere closer: because it is the boundary of Eretz Yisrael, meaning that when they go out from the land of Israel to Bavel their pride will be ruined. The destination is not incidental; it is the map of the exile drawn in advance. The garment is buried where the people will be buried. Radak also confesses, with a candor rare in commentary, that the clause uvamayim lo tโviehu defeats him - lo eida bo taam adayin, I do not yet know its reason - and then argues against Rashiโs reading on grounds of language: if the point were simply that he should not launder it, Scripture should have said lo techabsโhu. That unresolved detail is worth sitting with. A sign act is not an allegory in which every element decodes neatly. Something in it resists, the way the real world resists, and the honest reader lets it resist. The interpretation, when it comes in verses 9 through 11, turns the sign inside out. Kachah ashchit et gโon Yehudah vโet gโon Yerushalayim harav - so will I ruin the pride of Yehudah and the great pride of Yerushalayim. Rashi is careful about the referent: gโonam yihyeh kaโezor hazeh hanirkav, their pride will be like this rotted belt, and Radak makes the same identification grammatically, that vโyehi kaโezor refers back to the gโon of the preceding verse. What rots is not the people but their self-regard. And then the extraordinary positive statement buried inside the threat: ki kaโasher yidbak haโezor el motnei ish, ken hidbakti elai et kol beit Yisrael vโet kol beit Yehudah - as a waistcloth clings to a manโs loins, so I made the whole house of Israel and the whole house of Yehudah cling to Me, lihyot li lโam ulโshem vโlitโhilah ulโtifโaret, to be for Me a people, and a name, and a praise, and a glory. Metzudat David reads that fourfold purpose as the good name that was to accrue to them, and reads the closing vโlo shameu as the hinge - they did not listen, and therefore they will be ruined like this waistcloth. The metaphor has been chosen with terrible precision. An ezor is not an ornament worn at a distance; it is the one garment pressed against the skin, and the image is of an intimacy so close that there is no air between God and Israel. But the same closeness is what makes the ruin possible. The belt rotted because it was worn, because it absorbed sweat, because it was never washed. Nothing that stays at a distance decays that way. Yehudahโs corruption is not the corruption of a stranger; it is the specific rot of the thing held closest.
The second sign, in verses 12 through 14, needs no journey at all, only a proverb. Kol nevel yimalei yayin - every jar is filled with wine. Rashi identifies the nevel as an earthenware vessel made for holding wine, and the peopleโs response is an eye-roll: hayadoa lo neda, do we not already know that every jar gets filled with wine? Radak explains why this banality is a prophecy by finding two metaphors inside the single image. First, as a jar is filled with wine until the wine soaks into its very walls, so they will be filled with shikaron, drunkenness, from every side - and the drunkenness is a figure for the sheer density of troubles, because just as the drunk has no understanding and does not know what to do, so one whom troubles have overwhelmed is stunned and bewildered and does not know what to do. Second, and worse, when a man strikes one jar against another both shatter, which is why Scripture uses the verb of nipputz with jars - and so there will be strife among them in their troubles, fathers against sons, vโnipatztim ish el achiv, and they will be ruined both by their enemies and by themselves. Metzudat David names the victims precisely: the kings who sit for David on his throne, and hakohanim, the priests of the Baal, and haneviโim, the false prophets. The oracle fills the whole hierarchy with stupor and then smashes it against itself, and Godโs refusal is unqualified: lo echmol vโlo achus vโlo arachem mehashchitam. Rashiโs image for nipatztim is of striking one vessel against another until they break into small fragments - the same verb Tehillim uses for a potterโs vessel. A jar, unlike a belt, cannot even be said to rot. It simply ceases to be a jar.
And then, in verses 15 through 17, the oracle breaks open and the prophetโs own voice comes through, and these three verses are why this chapter is one of the most humanly bearable in the book. Shimu vโhaโazinu al tigbahu ki Hashem diber: hear and give ear, do not be proud, for the Lord has spoken. Radak hears in al tigbahu a very specific arrogance - do not think that instruction and wisdom are already yours and that you have no need to hear Godโs discipline through His prophets. Then tenu laHashem Eloheichem kavod bโterem yachshich, give glory to the Lord your God before it grows dark, before your feet stumble on harei nashef, the mountains of gloom - which Rashi reads as harei choshech, the dark mountains on which they will walk into exile. And the unbearable reversal: vโkivitem lโor vโsamah lโtzalmavet, you will hope for light and He will set it to the shadow of death. Radakโs reading sharpens it into politics: the light they are hoping for is Egypt, the alliance that will save them, and it is precisely that hope that will be turned into darkness. Then the prophet stops speaking for God and speaks for himself. Vโim lo tishmauha, bamistarim tivkeh nafshi mipnei gevah, vโdamoa tidma vโteirad eini dimah, ki nishbah eder Hashem. If you will not hear it, my soul will weep in secret places because of your pride, and my eye will run down with tears, because the flock of the Lord is taken captive. Radak divides the weeping with great delicacy: nafshi tivkeh bamistarim, my soul weeps in hiding, which he identifies as inward dread, vโeini tidma bโgalui, and my eye sheds tears openly. The hidden grief and the public tears are two different acts. Rashi reads mipnei gevah in two ways - because of your greatness that is to be annulled, or because of the pride of the kingdom of Heaven that will be handed over to the idols of the Kasdim - and Metzudat David takes it as the pride still in them, their refusal to bend. Metzudat David also catches the tense of the thing: tivkeh nafshi bamistarim, in the chambers of the body, ki roโeh ani haraโah hamotzeit etchem, because I see the evil that is finding you. The prophet is weeping for something that has not happened yet. That is the whole condition of his life. From verse 18 the chapter turns to the throne and never lifts its eyes again. Emor lamelech vโlagโvirah hashpilu shevu - say to the king and the queen mother, sit low, ki yarad marโashoteichem ateret tifโartchem, for the crown of your glory has come down from your heads. Rashi names them: Yehoyachin and his mother, pointing to the verse in Melachim where Yehoyachin came out to Nevuchadnetzar, he and his mother and his servants, and all of them were led into exile. Radak adds the detail that completes the humiliation - even in exile they were not treated as royalty, for Yehoyachin was put in prison like any commoner. Metzudat David reads hashpilu shevu literally: sit in a low place, bent to the ground, and do not sit on thrones. Then the land itself closes: arei hanegev sugru vโein poteach, the cities of the south are shut and there is none to open. Metzudat David explains the bleak logic - they are ruined, and therefore shut, and there is no one to open them, for since no one is there, who would open the city gates? The commentators divide over hoglat shโlomim: Metzudat David reads it as galut shโleimah, a complete exile, contrasting Yehoyachinโs deportation which left many of the princes and the common people behind with Tzidkiyahuโs, in which all of them would go; Rashi offers both that Yehoyachin went out peaceably rather than fighting, and, following the Targum, that shโlomim means recompense, the full payment of their sins received. Then the address sharpens into interrogation. Seu eineichem urโu habaโim mitzafon - lift your eyes and see those coming from the north - ayeh haโeder nitan lach, tzon tifโartech? Where is the flock that was given you, the sheep of your glory? Metzudat David puts the question to the king and the queen mother directly: where is the people of Yehudah that was given you to be their shepherd and king? A shepherd is asked to account for his flock, and the accounting is the verdict. Then mah tomri ki yifkod alayich - what will you say when He visits upon you? - and the answer is that the punishment was self-administered. Vโat limadt otam alayich alufim lโrosh, you yourself taught them to be chiefs over you. Rashi reads it as the embassies sent to the Kasdim to fetch their idols, and alternatively as Chizkiyahu showing the envoys of Merodach Baladan his entire treasure house; Metzudat David follows the second reading and draws out its consequence, that the display of the treasury inflamed Bavelโs appetite and set them coming back again and again to take it; Radak reads the verb differently again, pointing to Achaz sending to the king of Ashur the words avdecha uvincha ani, I am your servant and your son, come up and save me. On every reading the indictment is the same: the empire that is coming to destroy you is the empire you invited in. And then halo chavalim yochezuch kโmo eshet leidah, will not pangs seize you like a woman in childbirth - an image Radak notes is reversed here, since the order of things is overturned.
Verse 23 is the verse this chapter is remembered for, and it deserves to be read as the theological problem it is. Im yahafoch Kushi oro vโnamer chavarburotav, gam atem tuchlu lโheitiv limudei hareโa - can a Kushi change his skin, or a leopard his spots? So can you do good, who are schooled in evil. Rashi explains chavarburotav as the leopardโs markings and says flatly that it is impossible for them to change. Radak presses the logic harder: blackness in the Kushi is a natural property, not an accident, and will never depart from him, and so too the leopardโs spots - so wickedness cannot depart from you, as though it were natural in you, kol kach lamadtem vโhirgaltem atzmechem bโmaaseh hara ad sheshav etzlechem davar tivโi, so thoroughly have you learned and habituated yourselves to evil action that it has become for you a natural thing. The word limudei carries the whole argument: Radak glosses it as murgal, habituated. Nothing here is congenital. What began as practice has hardened into something that behaves like nature, and that is a description of habit, not of creation. Metzudat David is the one who refuses to let the verse close the door. After giving the same reading - you cannot do good because of the evil habit you have become accustomed to, until it became like a natural thing in you - he adds the decisive qualification: vโhu inyan guzma vโhaflagah, this is a matter of hyperbole and overstatement, meaning bโkoshi rav tishtanu mimaaseichem, that only with great difficulty will you change from your deeds. That is not a small gloss. It is the difference between a verse that forecloses teshuvah and a verse that measures how expensive teshuvah has become. Yirmiyahu is not preaching determinism; he is describing the price of a habit held so long that changing it will feel like changing the color of oneโs skin. Difficult is not impossible. But a prophet who says difficult to a people who believe themselves fine has said the more frightening thing.
The chapter ends in the starkest imagery in the book, and the right response to it is gravity rather than commentary. Vaโafitzem kโkash over lโruach midbar - I will scatter them like chaff passing before the desert wind, which Metzudat David explains is a wind with nothing standing in its way to stop it. Zeh goralech mโnat midayich meโiti, this is your lot, the portion of your measures from Me; Rashi reduces it to three words, midah kโneged midah, measure for measure, and Metzudat David completes the equation - because you forgot Me and trusted in Egypt, which is falsehood, therefore I too will forget you. Radak spells out the symmetry: in the measure you measured, I measured to you; you turned Me the neck and not the face, and I hid My face from you. Then the shaming. Vโgam ani chasafti shulayich al panayich vโnirโah kโlonech - I too have stripped your skirts over your face, and your disgrace is seen. The image has already appeared at verse 22, where nigโlu shulayich nechmesu akevayich was said, and both Rashi and Metzudat David read it there as the public humiliation of a woman taken in adultery, her garment turned up from below. Radakโs reading lifts it out of the physical entirely: shulei habeged are the lower parts, and when they are turned up the wearer is exposed - and this is a mashal for kโneset Yisrael, who was nistaret, sheltered under the wings of God and honored in her own land, and now she is exiled and her covering is removed from her and her shame is uncovered before every eye in the lands of strangers. That is what the image means. It is the language of exposure, of a nation stripped of the protection that made it dignified and paraded in front of the world; Radakโs single word nistaret is the whole of what was lost. The closing verse names the charge - niโufayich umitzhalotayich zimat zโnutech, your adulteries and your neighings and the lewdness of your harlotry - and Radak states at the outset what should govern the reading of all of it: kvar peirashnu ki kol inyan haniโuf hu mashal laโavodah zarah, we have already explained that the whole matter of adultery is a figure for idolatry. Rashi hears the mitzhalot as the neighing of lustful horses; Metzudat David reads them as raised voices of frivolous joy, and al gโvaot basadeh as the hilltop shrines where the shikutzim stood. Then the last line, and it is a question, not a sentence: oy lach Yerushalayim lo titโhari, acharei matai od. Metzudat David reads lo titโhari as a refusal rather than an incapacity - you do not want to become pure after you have been defiled, because separating from the defilement is hard for you - and hears in acharei matai od a bitter retort to the excuse: and if you say you will purify yourself, when? after you have already gone into exile? Radak reads it the same way and adds the Targumโs rendering, which grants her arca yomin sagiin, a long extension of days. Every other oracle in the chapter ended in a declarative: I will ruin, I will smash, I will scatter. This one ends with a question mark, and the question is addressed to someone still standing there to answer it. The ezor was lo yitzlach lakol, good for nothing, and the jars were smashed past repair, and the leopard cannot change his spots. And then the very last words of the chapter ask how much longer - which is not a thing you ask of a ruined garment or a broken jar. It is a thing you ask of a person who could still answer.
ืคืจืง ืืดื ยท Chapter 13
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืึผึนืึพืึธืึทึจืจ ืึฐืึนืึธึื ืึตืึทึื ืึธืึืึนืึฐ ืึฐืงึธื ึดึคืืชึธ ืึผึฐืึธึ ืึตืึฃืึนืจ ืคึผึดืฉืึฐืชึผึดึืื ืึฐืฉืึทืึฐืชึผึืึน ืขึทืึพืืืชึฐื ึถึืืึธ ืึผืึทืึผึทึืึดื ืึนึฅื ืชึฐืึดืึตึฝืืึผื
English:
Thus GOD said to me: โGo buy yourself a loincloth of linen, and put it around your loins, but do not dip it into water.โ
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึธืึถืงึฐื ึถึฅื ืึถืชึพืึธืึตืึืึนืจ ืึผึดืึฐืึทึฃืจ ืึฐืึนืึธึื ืึธืึธืฉืึดึื ืขึทืึพืืืชึฐื ึธึฝืืย {ืค}
English:
So I bought the loincloth in accordance with GODโs command, and put it about my loins.
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึทืึฐืึดึงื ืึฐืึทืจึพืึฐืึนืึธึื ืึตืึทึื ืฉืึตื ึดึฅืืช ืึตืืึนึฝืจื
English:
And the word of GOD came to me a second time:
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืงึทึงื ืึถืชึพืึธืึตืึืึนืจ ืึฒืฉืึถึฅืจ ืงึธื ึดึืืชึธ ืึฒืฉืึถึฃืจ ืขึทืึพืืืชึฐื ึถึืืึธ ืึฐืงืึผืึ ืึตึฃืึฐ ืคึผึฐืจึธึืชึธื ืึฐืืืึฐื ึตึฅืืึผ ืฉืึธึื ืึผึดื ึฐืงึดึฅืืง ืึทืกึผึธึฝืึทืขื
English:
โTake the loincloth that you bought, which is about your loins, and go at once to Perath and cover it up there in a cleft of the rock.โ
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืึธืึตืึตึืึฐ ืึธืึถืึฐืึฐื ึตึืืึผ ืึผึดืคึฐืจึธึืช ืึผึทืึฒืฉืึถึืจ ืฆึดืึผึธึฅื ืึฐืึนืึธึื ืืึนืชึดึฝืื
English:
I went and buried it at Perath, as GOD had commanded me.
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึทืึฐืึดึื ืึดืงึผึตึืฅ ืึธืึดึฃืื ืจึทืึผึดึืื ืึทืึผึนึจืืึถืจ ืึฐืึนืึธึื ืึตืึทึื ืงึืึผื ืึตึฃืึฐ ืคึผึฐืจึธึืชึธื ืึฐืงึทึคื ืึดืฉืึผึธืึ ืึถืชึพืึธึฃืึตืึืึนืจ ืึฒืฉืึถึฅืจ ืฆึดืึผึดืืชึดึืืึธ ืึฐืืืึฐื ืึนึพืฉืึธึฝืื
English:
Then, after a long time, GOD said to me, โGo at once to Perath and take there the loincloth that I commanded you to bury there.โ
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึธืึตืึตึฃืึฐ ืคึผึฐืจึธึืชึธื ืึธืึถืึฐืคึผึนึืจ ืึธึฝืึถืงึผึทืึ ืึถืชึพืึธึฃืึตืึืึนืจ ืึดืึพืึทืึผึธืงึืึนื ืึฒืฉืึถืจึพืึฐืึทื ึฐืชึผึดึฃืื ืฉืึธึืึผึธื ืึฐืึดื ึผึตืึ ื ึดืฉืึฐืึทึฃืช ืึธืึตืึืึนืจ ืึนึฅื ืึดืฆึฐืึทึื ืึทืึผึนึฝืืย {ืค}
English:
So I went to Perath and dug up the loincloth from the place where I had buried it; and found the loincloth ruined; it was not good for anything.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึทืึฐืึดึฅื ืึฐืึทืจึพืึฐืึนืึธึื ืึตืึทึฅื ืึตืืึนึฝืจื
English:
The word of GOD came to me:
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืึผึนึื ืึธืึทึฃืจ ืึฐืึนืึธึื ืึผึธึ ืึธื ืึทืฉืึฐืึดึืืช ืึถืชึพืึผึฐืึงืึนื ืึฐืืึผืึธึื ืึฐืึถืชึพืึผึฐืึฅืึนื ืึฐืจืึผืฉืึธืึทึอึดื ืึธืจึธึฝืื
English:
Thus said GOD: Even so will I ruin the overweening pride of Judah and Jerusalem.
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืึธืขึธืึฉ ืึทืึผึถึจื ืึธืจึธึืข ืึทึฝืึผึตืึฒื ึดึฃืืโื ืึดืฉืึฐืึฃืึนืขึท ืึถืชึพืึผึฐืึธืจึทึื ืึทืึนึฝืึฐืึดืืึ ืึผึดืฉืึฐืจึดืจึฃืึผืช ืึดืึผึธึื ืึทืึผึตืึฐืึืึผ ืึทึฝืึฒืจึตืึ ืึฑืึนืึดึฃืื ืึฒืึตืจึดึืื ืึฐืขืืึฐืึธึื ืึผืึฐืึดืฉืึฐืชึผึทืึฒืึบึฃืช ืึธืึถึื ืึดืืึดืึ ืึผึธืึตืึฃืึนืจ ืึทืึผึถึื ืึฒืฉืึถึฅืจ ืึนึฝืึพืึดืฆึฐืึทึื ืึทืึผึนึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
This wicked people who refuse to heed My bidding, who follow the willfulness of their own hearts, who follow other gods and serve them and worship them, shall become like that loincloth, which is not good for anything.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึผึดึกื ืึผึทืึฒืฉืึถืจึฉ ืึดืึฐืึผึทึจืง ืึธืึตืึืึนืจ ืึถืึพืืืชึฐื ึตืึพืึดึืืฉื ืึผึตึฃื ืึดืึฐืึผึทึฃืงึฐืชึผึดื ืึตึ ืึทึ ื ืึถืชึพืึผืืึพืึผึตึจืืช ืึดืฉืึฐืจึธืึตึื ืึฐืึถืชึพืึผืืึพืึผึตึคืืช ืึฐืืึผืึธืึ ื ึฐืึปืึพืึฐืึนืึธึื ืึดึฝืึฐืึฅืึนืช ืึดืึ ืึฐืขึธึื ืึผืึฐืฉืึตึฅื ืึฐืึดืชึฐืึดืึผึธึื ืึผืึฐืชึดืคึฐืึธึืจึถืช ืึฐืึนึื ืฉืึธืึตึฝืขืึผื
English:
For as a loincloth clings close to a manโs loins, so I brought close to Me the whole House of Israel and the whole House of Judahโdeclares GODโthat they might be My people, for fame, and praise, and splendor. But they would not obey.
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืึฐืึธืึทืจึฐืชึผึธึจ ืึฒืึตืืึถึื ืึถืชึพืึทืึผึธืึธึฃืจ ืึทืึผึถึืย {ืก} ย ย ย ย ย ย ย ย ืึผึนึฝืึพืึธืึทึคืจ ืึฐืึนืึธืึ ืึฑืึนืึตึฃื ืึดืฉืึฐืจึธืึตึื ืึผืืึพื ึตึืึถื ืึดืึผึธึฃืึตื ืึธึืึดื ืึฐืึธืึฐืจึฃืึผ ืึตืึถึืืึธ ืึฒืึธืึนึืขึทึ ืึนึฃื ื ึตืึทึืข ืึผึดึฅื ืืืึพื ึตึืึถื ืึดืึผึธึฅืึตื ืึธึฝืึดืื
English:
And speak this word to them: Thus said the ETERNAL, the God of Israel: โEvery jar should be filled with wine.โ And when they say to you, โDonโt we know that every jar should be filled with wine?โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึฐืึธืึทืจึฐืชึผึธึจ ืึฒืึตืืึถึื ืึผึนึฝืึพืึธืึทึฃืจ ืึฐืึนืึธึื ืึดื ึฐื ึดึฃื ืึฐืึทืึผึตึฃื ืึถืชึพืึผืืึพืึนืฉืึฐืึตึฃื ืึธืึธึชืจึถืฅ ืึทืึผึนึืืช ืึฐืึถืชึพืึทืึผึฐืึธืึดึฃืื ืึทืึผึนืฉืึฐืึดืืึฉ ืึฐืึธืึดึจื ืขึทืึพืึผึดืกึฐืึืึน ืึฐืึถืชึพืึทืึผึนืึฒื ึดึฃืื ืึฐืึถืชึพืึทื ึผึฐืึดืึดึืื ืึฐืึตึืช ืึผืืึพืึนืฉืึฐืึตึฅื ืึฐืจืึผืฉืึธืึธึอึดื ืฉืึดืึผึธืจึฝืึนืื
English:
say to them, โThus said GOD: I am going to fill with drunkenness all the inhabitants of this land, and the kings who sit on the throne of David, and the priests and the prophets, and all the inhabitants of Jerusalem.
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ืึฐื ึดืคึผึทืฆึฐืชึผึดืืึฉ ืึดึจืืฉื ืึถืึพืึธืึดึืื ืึฐืึธืึธืึงืึนืช ืึฐืึทืึผึธื ึดึืื ืึทืึฐืึผึธึื ื ึฐืึปืึพืึฐืึนืึธึื ืึนึฝืึพืึถืึฐืึงืึนื ืึฐืึนืึพืึธืึืึผืก ืึฐืึนึฅื ืึฒืจึทืึตึื ืึตืึทืฉืึฐืึดืืชึธึฝืื
English:
And I will smash them one against the other, parents and children alikeโdeclares GOD; no pity, compassion, or mercy will stop Me from destroying them.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืฉืึดืึฐืขึฅืึผ ืึฐืึทืึฒืึดึืื ืึผ ืึทืึพืชึผึดืึฐืึผึธึืืึผ ืึผึดึฅื ืึฐืึนืึธึื ืึผึดืึผึตึฝืจื
English:
Attend and give ear; be not haughty, For GOD has spoken.
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืชึผึฐื ืึผึฉ ืึทืืึนืึธึจื ืึฑืึนืึตืืึถึคื ืึผึธืืึนืึ ืึผึฐืึถึฃืจึถื ืึทืึฐืฉืึดึืึฐ ืึผืึฐืึถึืจึถื ืึดึฝืชึฐื ึทืึผึฐืคึฅืึผ ืจึทืึฐืึตืืึถึื ืขึทืึพืึธึฃืจึตื ื ึธึืฉืึถืฃ ืึฐืงึดืึผึดืืชึถึคื ืึฐืืึนืจึ ืึฐืฉืึธืึธึฃืึผ ืึฐืฆึทืึฐืึธึืึถืช (ืืฉืืช) [ืึฐืฉืึดึืืช] ืึทืขึฒืจึธืคึถึฝืื
English:
Give honor to the ETERNAL your God Before darkness descends, Before your feet stumble On the mountains in shadowโ When you hope for light, And it is turned to darkness And becomes deep gloom.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึฐืึดืึ ืึนึฃื ืชึดืฉืึฐืึธืขึืึผืึธ ืึผึฐืึดืกึฐืชึผึธืจึดึฅืื ืชึผึดืึฐืึผึถึฝืึพื ึทืคึฐืฉืึดึื ืึดืคึผึฐื ึตึฃื ืึตืึธึื ืึฐืึธืึนึจืขึท ืชึผึดืึฐืึทึืข ืึฐืชึตืจึทึคื ืขึตืื ึดืึ ืึผึดืึฐืขึธึื ืึผึดึฅื ื ึดืฉืึฐืึผึธึื ืขึตึฅืึถืจ ืึฐืึนืึธึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
For if you will not give heed, My inmost self must weep, Because of your arrogance; My eye must stream and flow With copious tears, Because GODโs flock Is taken captive.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึฑืึนึฅืจ ืึทืึผึถึืึถืึฐ ืึฐืึทืึผึฐืึดืืจึธึื ืึทืฉืึฐืคึผึดึฃืืืึผ ืฉืึตึืืึผ ืึผึดึคื ืึธืจึทืึ ืึทืจึฐืึฒืฉืึฃืึนืชึตืืึถึื ืขึฒืึถึืจึถืช ืชึผึดึฝืคึฐืึทืจึฐืชึผึฐืึถึฝืื
English:
Say to the king and the queen mother, โSit in a lowly spot; For your diadems are abased, Your glorious crowns.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืขึธืจึตึฅื ืึทื ึผึถึืึถื ืกึปืึผึฐืจึืึผ ืึฐืึตึฃืื ืคึผึนืชึตึืึท ืืืึฐืึธึงืช ืึฐืืึผืึธึื ืึผึปืึผึธึืึผ ืืืึฐืึธึฅืช ืฉืึฐืืึนืึดึฝืืืย {ืก} ย ย ย ย ย ย ย ย
English:
The cities of the Negeb are shut, There is no one to open them; Judah is exiled completely, All of it exiled.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
(ืฉืื) [ืฉืึฐืึคืึผ] ืขึตึฝืื ึตืืึถืึ (ืืจืื) [ืึผืจึฐืึืึผ] ืึทืึผึธืึดึืื ืึดืฆึผึธืคึืึนื ืึทืึผึตึื ืึธืขึตึืึถืจึ ื ึดืชึผึทืึพืึธึืึฐ ืฆึนึืื ืชึผึดืคึฐืึทืจึฐืชึผึตึฝืึฐื
English:
Raise your eyes and behold Those who come from the north: Where are the sheep entrusted to you, The flock you took pride in?
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืึทืึพืชึผึนึฝืืึฐืจึดืึ ืึผึดึฝืึพืึดืคึฐืงึนึฃื ืขึธืึทึืึดืึฐ ืึฐึ ืึทึ ืชึผึฐ ืึดืึผึทึจืึฐืชึผึฐ ืึนืชึธึฅื ืขึธืึทึืึดืึฐ ืึทืึผึปืคึดึืื ืึฐืจึนึืืฉื ืึฒืึคืึนื ืึฒืึธืึดืืึ ืึนึฝืืึฑืึืึผืึฐ ืึผึฐืึืึน ืึตึฅืฉืึถืช ืึตืึธึฝืื
English:
What will you say when they appoint as your heads Those among you whom you trained to be tame? Shall not pangs seize you Like a woman in childbirth?
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืึฐืึดึคื ืชึนึฝืืึฐืจึดืึ ืึผึดืึฐืึธืึตึืึฐ ืึทืึผึืึผืขึท ืงึฐืจึธืึปึฃื ึดื ืึตึืึผึถื ืึผึฐืจึนึงื ืขึฒืึบื ึตึืึฐ ื ึดืึฐืึฅืึผ ืฉืืึผืึทึืึดืึฐ ื ึถืึฐืึฐืกึฅืึผ ืขึฒืงึตืึธึฝืึดืึฐื
English:
And when you ask yourself, โWhy have these things befallen me?โ It is because of your great iniquity That your skirts are lifted up, Your limbs exposed.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 23
Hebrew:
ืึฒืึทืึฒืคึนึคืึฐ ืึผืึผืฉืึดืึ ืขืึนืจึืึน ืึฐื ึธืึตึืจ ืึฒืึทืจึฐืึผึปืจึนืชึธึืื ืึผึทืึพืึทืชึผึถืึ ืชึผืึผืึฐืึฃืึผ ืึฐืึตืืึดึืื ืึดืึผึปืึตึื ืึธืจึตึฝืขึทื
English:
Can the Cushites change their skin, Or leopards their spots? Just as much can you do good, Who are practiced in doing evil!
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 24
Hebrew:
ืึทืึฒืคึดืืฆึตึื ืึผึฐืงึทืฉืึพืขืึนืึตึืจ ืึฐืจึืึผืึท ืึดืึฐืึผึธึฝืจื
English:
So I will scatter you like straw that flies Before the desert wind.
ืคืกืืง ืืดื ยท Verse 25
Hebrew:
ืึถึฃื ืืึนืจึธืึตึงืึฐ ืึฐื ึธืชึพืึดืึผึทึืึดืึฐ ืึตืึดืชึผึดึื ื ึฐืึปืึพืึฐืึนืึธึื ืึฒืฉืึถืจึ ืฉืึธืึทึฃืึทืชึผึฐ ืืึนืชึดึื ืึทึฝืชึผึดืึฐืึฐืึดึื ืึผึทืฉืึผึธึฝืงึถืจื
English:
This shall be your lot, Your measured portion from Me โdeclares GOD. Because you forgot Me And trusted in falsehood,
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 26
Hebrew:
ืึฐืึทืึพืึฒื ึดึื ืึธืฉืึทึฅืคึฐืชึผึดื ืฉืืึผืึทึืึดืึฐ ืขึทืึพืคึผึธื ึธึืึดืึฐ ืึฐื ึดืจึฐืึธึื ืงึฐืืึนื ึตึฝืึฐื
English:
I in turn will lift your skirts over your face And your shame shall be seen.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 27
Hebrew:
ื ึดืึปืคึทึคืึดืึฐ ืึผืึดืฆึฐืึฒืืึนืชึทึืึดืึฐึ ืึดืึผึทึฃืช ืึฐื ืึผืชึตึืึฐ ืขึทืึพืึผึฐืึธืขืึนืชึ ืึผึทืฉืึผึธืึถึื ืจึธืึดึืืชึดื ืฉืึดืงึผืึผืฆึธึืึดืึฐ ืึฅืึนื ืึธืึฐึ ืึฐืจึฃืึผืฉืึธืึทึอึดื ืึนึฃื ืชึดืึฐืึฒืจึดึื ืึทืึฒืจึตึฅื ืึธืชึทึื ืขึนึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
I behold your adulteries, Your lustful neighing, Your unbridled depravity, your vile acts On the hills of the countryside. Woe to you, O Jerusalem, Who will not be pure! How much longer shall it be?
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