Jeremiah 16

ירמיהו פרק ט״ז

Section: נביאים · נביאים אחרונים | Book: Jeremiah | Chapter: 16 of 52 | Day: 229 of 742

Date: September 28, 2026

קלאוד על הנ״ך

Every prophet in Tanakh is given things to say. Yirmiyahu, in chapter 16, is given things not to do, and the chapter is unique in all of Scripture for it. Three times the word comes to him in the negative - lo tikach lecha ishah, do not take a wife; al tavo beit marzeach, do not enter the house of mourning; uveit mishteh lo tavo, and the house of feasting you shall not enter. The ordinary prophetic sign-act is an addition to a life: Yeshayahu walks barefoot, Yechezkel lies on his side and bakes bread over dung, Yirmiyahu himself will wear a yoke through the streets and bury a linen sash by the Euphrates. Those are performances, costumes put on and taken off. What chapter 16 demands is not a performance but a subtraction, and a permanent one. The prophet is to be made into a sign by what is removed from him - wife, children, the mourner’s house, the wedding feast. Radak’s long comment on verse 2 registers how difficult this is by refusing to accept the obvious reading; he opens with the word mevuchah, perplexity, and piles up objection after objection. Why would God forbid a prophet to have children? If the decree is that children born in this place will die, surely Yirmiyahu’s own children would have lived on his merit; and in any case young children die only for their fathers’ sin, and Yirmiyahu had no such sin; and in any case the decree was not total, since Yechezkel foresees a remnant in Yerushalayim, banim uvanot among them. His resolution is to narrow bamakom hazeh to Anatot - the prophecy was spoken there, and it was of Anatot that chapter 11 said ush’erit lo tihyeh lahem, a remnant they shall not have. A righteous man caught inside a condemned city is not exempt; Lot was told pen tisafeh ba’avon ha’ir. Whether or not one follows Radak’s geography, the instinct behind his struggle is exactly right. The commentators do not treat celibacy as a natural prophetic asceticism. They treat it as an anomaly requiring justification, because a prophet is not ordinarily exempt from peru urvu, and a childless Israelite is not a more spiritual Israelite but a truncated one. That is the force of the exception. The command is not asceticism; it is mercy in the form of deprivation. The children not born cannot be eaten by dogs. And the reason given in verses 3 and 4 is stated with a brutality the translations can barely carry. Concerning the sons and daughters hailodim bamakom hazeh, and concerning the mothers who bear them and the fathers who beget them: memotei tachaluim yamutu, they shall die the deaths of sicknesses. Metzudat David and Radak both identify the tachaluim by cross-reference to chapter 14, tachalu’ei raav, the wasting sicknesses of famine - not plague as an independent visitation but the slow dying that siege produces. Then lo yisafdu v’lo yikaveru, not lamented and not buried, and the image that gives the chapter its floor: l’domen al pnei ha’adamah yihyu, they shall be as dung upon the face of the earth. Metzudat David explains the mechanics with dreadful practicality - there will be no eulogy because everyone will be too consumed by his own disaster, and no burial because the dead will be too many and there will not be time, so they will lie flung on the ground like manure. Radak says the same in four words: each man will be too occupied with himself. This is the first of the chapter’s great inversions. To be unburied is, in the moral vocabulary of Tanakh, the worst thing that can happen to a body; it is the curse pronounced on Yehoyakim and on Achav, and the thing Rizpah bat Ayah guarded her sons’ corpses against. Here it becomes the general condition. And note what the Hebrew does with the word domen - dung is not merely refuse but fertilizer, the thing scattered on a field to make it yield. A people that filled the land with nivlat shikutzeihem, the carcasses of their abominations, as verse 18 will put it, becomes itself the carcass spread upon the land. The verse closes with the beasts and birds, v’haytah nivlatam l’maachal l’of hashamayim ulvehemat ha’aretz, which Metzudat David ties back to the non-burial as its direct consequence: unburied means eaten.

The second and third prohibitions complete the subtraction by closing the two doors through which an ordinary person enters the life of his community. Al tavo beit marzeach - do not come to the house of marzeach. Radak reports that Chazal read marzeach as a house of mourning, and cites vesar marzach seruchim from Amos; his father read the root as the raising of the voice, whether in weeping or in rejoicing, noting the same sense in Arabic. Rashi, remarkably, reads mishteh, a feast, citing the Sifrei on Baal Peor where the nations returned to make marzichin for themselves, before recording that our Rabbis explained it as mourning. The ambiguity is almost certainly the verse’s own; the marzeach is the gathering where a community performs its emotion in public, and the prophet is barred from both halves of it. What follows is the theological core of the prohibition: ki asafti et shlomi me’et ha’am hazeh, for I have gathered in My peace from this people - et hachesed v’et harachamim. Rashi’s gloss on asafti is among his finest. When Avraham their father did tzedakah and mishpat, I gave his children chesed and rachamim, as Devarim promises v’shamar Hashem Elokecha lecha et habrit v’et hachesed and v’natan lecha rachamim. They turned mishpat into wormwood and cast tzedakah to the ground - he is quoting Amos - and so I too have turned and gathered in to Myself My chesed and My rachamim. The verb is asaf, the same verb Rachel uses when she says asaf Elokim et cherpati, God has gathered in my disgrace. Chesed and rachamim were not abolished; they were withdrawn, taken back in, and Radak draws the practical inference with perfect logic: since I have gathered in My own shalom from them, you are not to inquire after their shalom either - not in their mourning and not in their rejoicing. The prophet’s social behavior is made an exact mimicry of the divine posture. Verses 6 and 7 then itemize what will no longer happen, and the list is a complete inventory of Jewish mourning practice seen from the outside: no burial, no lament, no gashing and no tonsure - which both Rashi and Radak are careful to note are forbidden to Israel in any case, lo titgodedu, lo tasimu korchah, and which are mentioned here only as the recognizable shape of grief, perhaps because the people had in fact adopted the customs of the nations in this as in so much else - no breaking of bread for the mourner, which Rashi identifies with the seudat havraah given to mourners in the city square with the blessing of hamotzi broken over it, and no cup of consolation for a man mourning his father or his mother. And then the third door: uveit mishteh lo tavo lashevet otam le’echol v’lishtot. Rashi supplies the connective - the reason for the feasting prohibition is the verse that follows - and Metzudat David specifies a wedding feast, adding l’maan heyot lahem l’mofet v’ot, so that you shall be to them a portent and a sign. Verse 9 delivers the reason in the most famous cadence in the book: hin’ni mashbit min hamakom hazeh l’eineichem uvimeichem kol sason v’kol simchah kol chatan v’kol kallah. Before your eyes and in your days - Metzudat David says the doubling is emphasis, this will not be deferred to your grandchildren. These are the same seven sounds whose cessation closes chapter 7, and the tradition has done something extraordinary with them: the last of the sheva berachot recited under every chuppah in the world is built from this verse read backwards, kol sason v’kol simchah kol chatan v’kol kallah restored to the cities of Yehudah and the streets of Yerushalayim, so that the moment a bride and groom are most alone with their joy, the congregation quotes Yirmiyahu’s sentence of desolation in its inverted form. Yirmiyahu will himself perform the inversion in chapter 33. But here the line runs only one way, and the man forbidden to marry is the one commanded to announce it.

Then, in verse 10, the chapter turns on a question, and the question is its hinge. When you tell this people all these words they will say to you: al meh diber Hashem aleinu et kol hara’ah hagedolah hazot, umeh avoneinu umeh chatateinu asher chatanu laHashem Eloheinu - for what has the Lord spoken against us all this great evil, and what is our iniquity and what is our sin that we have sinned against the Lord our God? It is worth pausing on how astonishing this is. It is not defiance, and not the sneering eifoh devar Hashem yavo na of chapter 17; it is a sincere and apparently bewildered request for the charge sheet, asked by people who use the phrase laHashem Eloheinu with complete assurance. This is the voice of a generation in which idolatry has become so thoroughly domestic that it no longer registers as idolatry; chapter 11 had already counted the gods by towns and the altars by streets, and a sin distributed that evenly is invisible to those living inside it. The answer in verse 11 and 12 is not a new indictment but a genealogy. On account of your fathers, who forsook Me and walked after other gods and served them and bowed to them, v’oti azavu v’et torati lo shamaru - and Metzudat David reads those last words as one thought, they did not believe in Me in their hearts and therefore did not keep My Torah, making unbelief the root and non-observance the symptom. And then verse 12 closes the trap: v’atem hare’otem la’asot me’avoteichem, and you have done worse than your fathers - you asked what your sin is; your sin is that you are the next instalment of theirs, and a worse one. Metzudat David glosses hare’otem simply as you did evil still more than your fathers did, and on lebilti shmoa elai he makes the sharpest observation in the chapter: the whole substance of the desire is not to listen to Me. The appetite is not for the idol; the appetite is for the absence of the commanding voice. Radak adds the juridical frame that makes the generational argument legitimate rather than unjust - pokeid avon avot al banim applies kesheochazin maaseh avoteihem biyedeihem, when they are holding their fathers’ deeds in their own hands. The fathers’ sin is visited only on sons who have taken it up and continued it. So the answer to meh avoneinu is not an accusation from outside but a mirror: you do not know what your sin is because you have inherited it so completely that you cannot see its edges. The sentence in verse 13 follows: v’hetalti etchem - Radak glosses hetalti as hishlachti, I will hurl - off this land onto a land you and your fathers have not known, va’avadtem sham et elohim acherim yomam valaylah. Rashi and Radak both follow the Targum here: you will serve there the nations that worship idols, day and night. Metzudat David draws out the cruelty of the measure-for-measure - because I will not give you chen in the eyes of the nations, you will serve them day and night and find no rest. The men who wanted a god they could make will get gods they cannot put down.

And then, with no transition whatever, verse 14: lachen hinei yamim ba’im. Rashi’s first word on it is the key to the whole passage - lachen is a language of oath, and although you betrayed Me, I hold an oath in My hand that I will redeem you. The oath formula by which Israel swears will change. V’lo yei’amer od chai Hashem asher he’elah et bnei Yisrael me’eretz Mitzrayim, ki im chai Hashem asher he’elah et bnei Yisrael me’eretz tzafon umikol ha’aratzot asher hidicham shamah. Radak explains the idiom: when a man swears by the Living God he attaches to the Name some deed or wonder - Tzidkiyahu swore chai Hashem asher asah lanu et hanefesh hazot - and the deed that has anchored every Jewish oath since the wilderness is the exodus from Mitzrayim. The claim of these two verses is that the anchor will be replaced. Rashi cites the Gemara in Berachot: not that yetziat Mitzrayim is uprooted from its place, but that the final redemption becomes ikar and the exodus from Egypt becomes tafel to it, secondary. Radak reports the machloket openly - some say the exodus will not be mentioned at all, some that it will be mentioned but that the subjugation under the kingdoms will be the principal thing and Egypt the appendix. Metzudat David supplies the logic that makes it proportionate: because the troubles will be so very many, the redemption from Bavel will be weightier, so that men will swear by it instead. Hold the claim steady for a moment, because it is one of the largest in the Nevi’im. The exodus is the founding event of Israel’s existence, the first word of the Decalogue, the reason given for Shabbat and for kashrut and for the obligation to the stranger, the thing remembered twice daily and retold every year. Yirmiyahu’s oracle says there is coming a deliverance in comparison with which that will be the lesser story. And it is placed here, immediately after the sentence of exile and the threefold stripping of the prophet’s life, which is the structural argument of the chapter: the same God who gathers in His chesed has an oath in His hand that He cannot gather in. Radak says the alternation is deliberate - the prophet was given nechamah after purenut so that they should not say avdah tikvateinu, our hope is lost. Verse 16 returns to the judgment, and its images are drawn with a precision the commentators all notice. V’shalachti l’dayagim rabim unediggum, I am sending for many fishers and they shall fish them; v’acharei chen eshlach l’rabim tzayadim v’tzadum me’al kol har ume’al kol giv’ah umineikikei hasela’im. Rashi unpacks the two-stage figure: as the fisherman takes the fish out of the place where it grew, so will these seize them inside the city, and as it is the nature of a fish that once caught it dies, so will I bring killers upon them - and afterward I will send hunters for the survivors and for those fleeing the sword into the mountains and hills, and they will hunt them to carry them into captivity. Radak states the distinction as a rule: the fish is the figure for those who die by the sword, because fish die in the catching when they are lifted from the water, and the hunted beast is the figure for the exiles, because a hunter takes his quarry alive. The fishers come first and the hunters after, which is not decoration but sequence - slaughter in the city, then a sweep of the hill country for whoever ran. Metzudat David adds the net that gathers all of them together in one haul, and reads nekikei haselaim as those who fled into the clefts of the rocks. There is nowhere that counts as outside. Verse 17 gives the reason and answers something the people had been saying: ki einai al kol darcheihem, lo nistru milfanai v’lo nitzpan avonam mineged einai. Radak’s comment is seven words and it reaches back to chapter 5 and forward to Yechezkel’s ein Hashem roeh otanu: not as they say, that the Lord does not see us. Metzudat David notes the threefold repetition is for emphasis. The people who asked meh avoneinu in verse 10 had been assuming their iniquity was hidden; the answer is that the question was never a question about information. Verse 18 then pronounces the recompense - v’shilamti rishonah mishneh avonam v’chatatam al chalelam et artzi. Rashi reads mishneh as the doubling of the sin itself, because they repeated their iniquity by doing their fathers’ iniquities, and notes that the Targum reads it as a double payment, al chad trein. Metzudat David takes rishonah as before the redemption - first I will pay, and then the days will come. Radak’s comment here is the richest in the chapter: the land itself is the injured party. Artzi and nachalati mean the land fit for Me to rest My Presence in, and it is a pure land which they have defiled; he cites velo taki ha’aretz etchem betamachem otah, and argues that even the nations who were never commanded were vomited out, because God gave men sechel uvinah and reason alone suffices to recoil from serving wood and stone - all the more Israel, who were commanded. The phrase that does the work is bnivlat shikutzeihem, the carcasses of their abominations, which Radak connects to Vayikra’s v’hishlachti alecha shikutzim v’nibaltich. They filled the land with corpses of idols; the land will be filled with their corpses, l’domen al pnei ha’adamah, as verse 4 already said. The chapter’s bookkeeping is exact.

And then the chapter ends somewhere nobody reading verse 4 could have predicted. Hashem uzi uma’uzi umnusi b’yom tzarah - the prophet speaks in his own voice, and Metzudat David hears in it the speech of a man who has nowhere else to run: when trouble comes I flee to You to escape, which is to say, then I will trust in You. Radak hears it more specifically as Yirmiyahu speaking against the very people he has been rebuking, who will not turn from their way - You are my strength against these who fight with me. And out of that loneliness comes the largest horizon in the book so far. Elecha goyim yavo’u me’afsei aretz - to You nations shall come from the ends of the earth - v’amru ach sheker nachalu avoteinu, hevel v’ein bam moil. The nations will say: our fathers inherited only falsehood, emptiness, and there is no profit in them. Rashi states it plainly: in the end the nations will return to You and serve You shechem echad, with one shoulder, and they will say, how did they make gods for themselves, and they are no gods. Radak sets it in yemot haMashiach and catches the precise word: nachalu, because they served idols dor achar dor, an inheritance handed from fathers to sons. That is the chapter’s final and most devastating symmetry. Verse 11 had indicted Israel for exactly this - on account of your fathers who forsook Me, and you who have done worse - and verse 19 puts the identical structure into the mouths of the gentiles, who look at the same inheritance and renounce it: sheker nachalu avoteinu. The nations will say what Yehudah could not say. Verse 20 is the confession compressed: hayaaseh lo adam elohim v’hemah lo elohim - Metzudat David’s reading is almost mathematical, is it fitting that a man should make himself gods with the work of his own hands, when men themselves are not gods, and how should the work of their hands be better than they are - and Radak imagines the nations arriving and marveling eich haytah olah al daatam zot ha’emunah, how did this belief ever enter our minds. Against the question of verse 10, the nations ask the right question at last. And the chapter closes with the answer to every question it has raised, which is not an argument but an act: lachen hin’ni modiam bapaam hazot, odiem et yadi v’et gevurati v’yad’u ki shmi Hashem. Radak reads this back as addressed to those who will not turn - this time I will make them know My hand - and Rashi glosses shmi Hashem kemashmao, according to its plain sense, moshel v’shalit, ruler and sovereign, to fulfil My decree. Metzudat David adds that then they will no longer be nevuchim badavar, confused in the matter, as they were formerly. So the chapter that opened by taking a wife and children away from one man closes with the whole earth coming to know the Name, and the two ends are a single argument. Yirmiyahu is emptied out so that his life can say what his words cannot: that the ordinary consolations are not guaranteed, that chesed can be gathered in, and that the God who withdraws them is the same God holding an oath He will not break. The prophet is the sign, and the sign is made of absence.

פרק ט״ז · Chapter 16

פסוק א׳ · Verse 1

Hebrew:

וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃

English:

The word of GOD came to me:

פסוק ב׳ · Verse 2

Hebrew:

לֹא־תִקַּ֥ח לְךָ֖ אִשָּׁ֑ה וְלֹֽא־יִהְי֤וּ לְךָ֙ בָּנִ֣ים וּבָנ֔וֹת בַּמָּק֖וֹם הַזֶּֽה׃ {ס}         

English:

You are not to marry and not to have sons and daughters in this place.

פסוק ג׳ · Verse 3

Hebrew:

כִּי־כֹ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה עַל־הַבָּנִים֙ וְעַל־הַבָּנ֔וֹת הַיִּלּוֹדִ֖ים בַּמָּק֣וֹם הַזֶּ֑ה וְעַֽל־אִמֹּתָ֞ם הַיֹּלְד֣וֹת אוֹתָ֗ם וְעַל־אֲבוֹתָ֛ם הַמּוֹלִדִ֥ים אוֹתָ֖ם בָּאָ֥רֶץ הַזֹּֽאת׃

English:

For thus said GOD concerning any sons and daughters that may be born in this place, and concerning the mothers who bear them, and concerning the fathers who beget them in this land:

פסוק ד׳ · Verse 4

Hebrew:

מְמוֹתֵ֨י תַחֲלֻאִ֜ים יָמֻ֗תוּ לֹ֤א יִסָּֽפְדוּ֙ וְלֹ֣א יִקָּבֵ֔רוּ לְדֹ֛מֶן עַל־פְּנֵ֥י הָאֲדָמָ֖ה יִהְי֑וּ וּבַחֶ֤רֶב וּבָֽרָעָב֙ יִכְל֔וּ וְהָיְתָ֤ה נִבְלָתָם֙ לְמַאֲכָ֔ל לְע֥וֹף הַשָּׁמַ֖יִם וּלְבֶהֱמַ֥ת הָאָֽרֶץ׃ {ס}         

English:

They shall die gruesome deaths. They shall not be lamented or buried; they shall be like dung on the surface of the ground. They shall be consumed by the sword and by famine, and their corpses shall be food for the birds of the sky and the beasts of the earth.

פסוק ה׳ · Verse 5

Hebrew:

כִּי־כֹ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה אַל־תָּבוֹא֙ בֵּ֣ית מַרְזֵ֔חַ וְאַל־תֵּלֵ֣ךְ לִסְפּ֔וֹד וְאַל־תָּנֹ֖ד לָהֶ֑ם כִּֽי־אָסַ֨פְתִּי אֶת־שְׁלוֹמִ֜י מֵאֵ֨ת הָעָ֤ם הַזֶּה֙ נְאֻם־יְהֹוָ֔ה אֶת־הַחֶ֖סֶד וְאֶת־הָרַחֲמִֽים׃

English:

For thus said GOD: Do not enter a house of mourning, Do not go to lament and to condole with them; For I have withdrawn My favor from that people —declares GOD— My kindness and compassion.

פסוק ו׳ · Verse 6

Hebrew:

וּמֵ֨תוּ גְדֹלִ֧ים וּקְטַנִּ֛ים בָּאָ֥רֶץ הַזֹּ֖את לֹ֣א יִקָּבֵ֑רוּ וְלֹא־יִסְפְּד֣וּ לָהֶ֔ם וְלֹ֣א יִתְגֹּדַ֔ד וְלֹ֥א יִקָּרֵ֖חַ לָהֶֽם׃

English:

Great and small alike shall die in this land, They shall not be buried; no one shall lament them, Nor gash and tonsure themselves for them.

פסוק ז׳ · Verse 7

Hebrew:

וְלֹא־יִפְרְס֥וּ לָהֶ֛ם עַל־אֵ֖בֶל לְנַחֲמ֣וֹ עַל־מֵ֑ת וְלֹֽא־יַשְׁק֤וּ אוֹתָם֙ כּ֣וֹס תַּנְחוּמִ֔ים עַל־אָבִ֖יו וְעַל־אִמּֽוֹ׃

English:

They shall not break bread for a mourner To offer comfort for a death, Nor offer one a cup of consolation For the loss of their father or mother.

פסוק ח׳ · Verse 8

Hebrew:

וּבֵית־מִשְׁתֶּ֥ה לֹֽא־תָב֖וֹא לָשֶׁ֣בֶת אוֹתָ֑ם לֶאֱכֹ֖ל וְלִשְׁתּֽוֹת׃ {פ}

English:

Nor shall you enter a house of feasting, To sit down with them to eat and drink.

פסוק ט׳ · Verse 9

Hebrew:

כִּי֩ כֹ֨ה אָמַ֜ר יְהֹוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הִנְנִ֨י מַשְׁבִּ֜ית מִן־הַמָּק֥וֹם הַזֶּ֛ה לְעֵינֵיכֶ֖ם וּבִימֵיכֶ֑ם ק֤וֹל שָׂשׂוֹן֙ וְק֣וֹל שִׂמְחָ֔ה ק֥וֹל חָתָ֖ן וְק֥וֹל כַּלָּֽה׃

English:

For thus said GOD of Hosts, the God of Israel: I am going to banish from this place, in your days and before your eyes, the sound of mirth and gladness, the voice of bridegroom and bride.

פסוק י׳ · Verse 10

Hebrew:

וְהָיָ֗ה כִּ֤י תַגִּיד֙ לָעָ֣ם הַזֶּ֔ה אֵ֥ת כׇּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וְאָמְר֣וּ אֵלֶ֗יךָ עַל־מֶה֩ דִבֶּ֨ר יְהֹוָ֤ה עָלֵ֙ינוּ֙ אֵ֣ת כׇּל־הָרָעָ֤ה הַגְּדוֹלָה֙ הַזֹּ֔את וּמֶ֤ה עֲוֺנֵ֙נוּ֙ וּמֶ֣ה חַטָּאתֵ֔נוּ אֲשֶׁ֥ר חָטָ֖אנוּ לַיהֹוָ֥ה אֱלֹהֵֽינוּ׃

English:

And when you announce all these things to that people, and they ask you, “Why has GOD decreed upon us all this fearful evil? What is the iniquity and what the sin that we have committed against the ETERNAL our God?”

פסוק י״א · Verse 11

Hebrew:

וְאָמַרְתָּ֣ אֲלֵיהֶ֗ם עַל֩ אֲשֶׁר־עָזְב֨וּ אֲבוֹתֵיכֶ֤ם אוֹתִי֙ נְאֻם־יְהֹוָ֔ה וַיֵּלְכ֗וּ אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיַּעַבְד֖וּם וַיִּשְׁתַּחֲו֣וּ לָהֶ֑ם וְאֹתִ֣י עָזָ֔בוּ וְאֶת־תּוֹרָתִ֖י לֹ֥א שָׁמָֽרוּ׃

English:

say to them, “Because your ancestors deserted Me—declares GOD—and followed other gods and served them and worshiped them; they deserted Me and did not keep My Instruction.

פסוק י״ב · Verse 12

Hebrew:

וְאַתֶּ֛ם הֲרֵעֹתֶ֥ם לַעֲשׂ֖וֹת מֵאֲבֽוֹתֵיכֶ֑ם וְהִנְּכֶ֣ם הֹלְכִ֗ים אִ֚ישׁ אַֽחֲרֵי֙ שְׁרִר֣וּת לִבּֽוֹ־הָרָ֔ע לְבִלְתִּ֖י שְׁמֹ֥עַ אֵלָֽי׃

English:

And you have acted worse than your ancestors, every one of you following the willfulness of their own evil heart and paying no heed to Me.

פסוק י״ג · Verse 13

Hebrew:

וְהֵטַלְתִּ֣י אֶתְכֶ֗ם מֵעַל֙ הָאָ֣רֶץ הַזֹּ֔את עַל־הָאָ֕רֶץ אֲשֶׁר֙ לֹ֣א יְדַעְתֶּ֔ם אַתֶּ֖ם וַאֲבוֹתֵיכֶ֑ם וַעֲבַדְתֶּם־שָׁ֞ם אֶת־אֱלֹהִ֤ים אֲחֵרִים֙ יוֹמָ֣ם וָלַ֔יְלָה אֲשֶׁ֛ר לֹא־אֶתֵּ֥ן לָכֶ֖ם חֲנִינָֽה׃ {פ}

English:

Therefore I will hurl you out of this land to a land that neither you nor your ancestors have known, and there you will serve other gods, day and night; for I will show you no mercy.”

פסוק י״ד · Verse 14

Hebrew:

לָכֵ֛ן הִנֵּה־יָמִ֥ים בָּאִ֖ים נְאֻם־יְהֹוָ֑ה וְלֹא־יֵאָמֵ֥ר עוֹד֙ חַי־יְהֹוָ֔ה אֲשֶׁ֧ר הֶעֱלָ֛ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃

English:

Assuredly, a time is coming—declares GOD—when it shall no more be said, “As GOD lives who brought the Israelites out of the land of Egypt,”

פסוק ט״ו · Verse 15

Hebrew:

כִּ֣י אִם־חַי־יְהֹוָ֗ה אֲשֶׁ֨ר הֶעֱלָ֜ה אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ מֵאֶ֣רֶץ צָפ֔וֹן וּמִכֹּל֙ הָאֲרָצ֔וֹת אֲשֶׁ֥ר הִדִּיחָ֖ם שָׁ֑מָּה וַהֲשִֽׁבֹתִים֙ עַל־אַדְמָתָ֔ם אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתָֽם׃ {פ}

English:

but rather, “As GOD lives who brought the Israelites out of the northland, and out of all the lands to which they had been banished.” For I will bring them back to their land, which I gave to their ancestors.

פסוק ט״ז · Verse 16

Hebrew:

הִנְנִ֨י שֹׁלֵ֜חַ (לדוגים) [לְדַיָּגִ֥ים] רַבִּ֛ים נְאֻם־יְהֹוָ֖ה וְדִיג֑וּם וְאַחֲרֵי־כֵ֗ן אֶשְׁלַח֙ לְרַבִּ֣ים צַיָּדִ֔ים וְצָד֞וּם מֵעַ֤ל כׇּל־הַר֙ וּמֵעַ֣ל כׇּל־גִּבְעָ֔ה וּמִנְּקִיקֵ֖י הַסְּלָעִֽים׃

English:

Lo, I am sending for many fishermen —declares GOD— And they shall haul them out; And after that I will send for many hunters, And they shall hunt them Out of every mountain and out of every hill And out of the clefts of the rocks.

פסוק י״ז · Verse 17

Hebrew:

כִּ֤י עֵינַי֙ עַל־כׇּל־דַּרְכֵיהֶ֔ם לֹ֥א נִסְתְּר֖וּ מִלְּפָנָ֑י וְלֹֽא־נִצְפַּ֥ן עֲוֺנָ֖ם מִנֶּ֥גֶד עֵינָֽי׃

English:

For My eyes are on all their ways, They are not hidden from My presence, Their iniquity is not concealed from My sight.

פסוק י״ח · Verse 18

Hebrew:

וְשִׁלַּמְתִּ֣י רִאשׁוֹנָ֗ה מִשְׁנֵ֤ה עֲוֺנָם֙ וְחַטָּאתָ֔ם עַ֖ל חַלְּלָ֣ם אֶת־אַרְצִ֑י בְּנִבְלַ֤ת שִׁקּֽוּצֵיהֶם֙ וְתוֹעֲב֣וֹתֵיהֶ֔ם מָלְא֖וּ אֶת־נַחֲלָתִֽי׃ {פ}

English:

I will pay them in full — Nay, doubly for their iniquity and their sins— Because they have defiled My land With the corpses of their abominations, And have filled My own possession With their abhorrent things.

פסוק י״ט · Verse 19

Hebrew:

יְהֹוָ֞ה עֻזִּ֧י וּמָעֻזִּ֛י וּמְנוּסִ֖י בְּי֣וֹם צָרָ֑ה אֵלֶ֗יךָ גּוֹיִ֤ם יָבֹ֙אוּ֙ מֵֽאַפְסֵי־אָ֔רֶץ וְיֹאמְר֗וּ אַךְ־שֶׁ֙קֶר֙ נָחֲל֣וּ אֲבוֹתֵ֔ינוּ הֶ֖בֶל וְאֵֽין־בָּ֥ם מוֹעִֽיל׃

English:

O ETERNAL One, my strength and my stronghold, My refuge in a day of trouble, To You nations shall come From the ends of the earth and say: Our ancestors inherited utter delusions, Things that are futile and worthless.

פסוק כ׳ · Verse 20

Hebrew:

הֲיַעֲשֶׂה־לּ֥וֹ אָדָ֖ם אֱלֹהִ֑ים וְהֵ֖מָּה לֹ֥א אֱלֹהִֽים׃

English:

Can mortals make gods for themselves? No-gods are they!

פסוק כ״א · Verse 21

Hebrew:

לָכֵן֙ הִנְנִ֣י מֽוֹדִיעָ֔ם בַּפַּ֣עַם הַזֹּ֔את אוֹדִיעֵ֥ם אֶת־יָדִ֖י וְאֶת־גְּבוּרָתִ֑י וְיָדְע֖וּ כִּֽי־שְׁמִ֥י יְהֹוָֽה׃ {ס}         

English:

Assuredly, I will teach them, Once and for all I will teach them My power and My might. And they shall learn that My name is GOD.

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