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Jeremiah 20

ื™ืจืžื™ื”ื• ืคืจืง ื›ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 20 of 52 | Day: 233 of 742

Date: October 2, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 20 is the point at which the book of Jeremiah stops describing the cost of prophecy and begins to bleed from it. The chapter opens with the first recorded act of physical violence against Jeremiah: Pashchur son of Immer, a priest who held the office of chief officer (ืคืงื™ื“ ื ื’ื™ื“) in the House of the LORD, hears the prophecy of the shattered jug from the previous chapter, strikes the prophet, and places him in the ืžื”ืคื›ืช at the Upper Benjamin Gate. Radak preserves two readings of that instrument, citing his father for the second: either a prison, or a device of two beams with a hole between them into which the prisonerโ€™s neck is forced โ€” a set of stocks, a public humiliation rather than a private confinement. The setting matters. Jeremiah is not thrown into a dungeon out of sight; he is displayed at a gate of the Temple precinct, at the very institution whose destruction he has just announced, by the very officer charged with keeping order there.

The release the next morning produces one of the great naming scenes in Neviโ€™im. Jeremiah tells Pashchur that the LORD has not called his name Pashchur but ืžื’ื•ืจ ืžืกื‘ื™ื‘, Terror on Every Side. The commentators mine the name for its irony. Rashi hears in Pashchur both a title of nobility โ€” pash meaning expansion, chur meaning freeborn โ€” and, read against itself, ืคืฉื— ืฉื—ื•ืจ, cut off and blackened; he offers as an alternative ืคืฉ ืกื—ื•ืจ, many round about you to kill. Metzudat David follows that second line, taking ืคืฉ as multitude and ืกื—ื•ืจ as the Aramaic for around, so that the name itself encodes the siege that will encircle him. Radak sharpens the confrontation into a duel of prophets: Pashchur, he says, held himself out as a prophet and told the people there would be peace, claiming that the LORD had spoken with him. Jeremiah answers on exactly that ground โ€” you say the LORD named you; here is what He actually named you. The sentence that follows in verses four through six is total: Pashchur will watch his friends fall by the sword, Judah will go to Bavel, the wealth and treasure of the city will be carried off, and Pashchur himself will die and be buried in Babylon along with all to whom he prophesied falsely. Radak notes that the mention of burial after death is not redundant but the sting of the curse โ€” to be buried in an unclean land.

Then, with no narrative bridge whatever, the chapter drops into the last and rawest of the confessions of Jeremiah. ืคืชื™ืชื ื™ ื”โ€™ ื•ืืคืช โ€” You enticed me and I was enticed, You overpowered me and prevailed. The verb ืคืชื” belongs to the vocabulary of seduction and of a fool being talked into something, and Jeremiah uses it of God without softening it. Rashi and Metzudat David both read it against the call narrative of chapter one: Jeremiah pleaded that he was only a youth, and God pressed him past his refusal with โ€˜do not fear them.โ€™ Radak adds the crucial theological guardrail โ€” these words, unlike the accusation in chapter fifteen that God had become to him like a deceitful brook, are not held against the prophet, because they are the speech of a man in pain about himself rather than a charge laid against Heaven. The complaint is specific and professional: every time he opens his mouth he must cry ื—ืžืก ื•ืฉื•ื“, violence and spoil, so that the word of the LORD has become for him nothing but reproach and derision all day long.

Verse nine is the hinge of the chapter and perhaps of the whole book. Jeremiah describes the one escape available to him โ€” simply to stop โ€” and reports that it does not work. If he resolves not to mention Him or speak in His name again, the word becomes in his heart like a burning fire shut up in his bones, and ื•ื ืœืื™ืชื™ ื›ืœื›ืœ ื•ืœื ืื•ื›ืœ, he is exhausted from containing it and cannot. Rashi and Metzudat David read the fire as the prophecy itself, pent up in the body; Radak presses the image further, that as fire confined strains with all its force to escape, so does the divine word, until the prophet speaks it out against his own will. This is not a statement about courage. It is a statement about the impossibility of resigning. Verse ten then narrows the circle: he hears the whispering of many โ€” and the phrase they whisper is ืžื’ื•ืจ ืžืกื‘ื™ื‘, the very name he had just hurled at Pashchur, now turned back on him. Worst of all are ื›ืœ ืื ื•ืฉ ืฉืœื•ืžื™, the men of his own peace, watching for him to limp; Radak understands ืื•ืœื™ ื™ืคืชื” as an invitation to eat and drink with them, a poisoned meal, so that the word ืคืชื” that opened the confession returns as the trap they set.

What follows is the chapterโ€™s real difficulty. Verses eleven through thirteen surge upward without preparation: the LORD is with me ื›ื’ื‘ื•ืจ ืขืจื™ืฅ, like a mighty warrior, my pursuers will stumble and not prevail, their shame will be everlasting; and then the appeal to the God who tests the righteous and sees the kidneys and the heart, and finally a full-throated doxology โ€” sing to the LORD, praise the LORD, for He has delivered the soul of the needy from the hand of evildoers. Metzudat David and Radak both note that the needy soul is Jeremiahโ€™s own, and Radak reads the deliverance as the disclosure of the plot in the preceding verse. And then, on the far side of that praise, with no seam and no transition, comes ืืจื•ืจ ื”ื™ื•ื ืืฉืจ ื™ืœื“ืชื™ ื‘ื• โ€” cursed be the day I was born, cursed be the man who brought my father the news that a son was born to him, let that man be like the cities the LORD overthrew without relenting, which Rashi identifies as Sodom and her sister cities. The curse reaches back before birth: God should have killed him in the womb so that his mother would have been his grave and her womb ื”ืจืช ืขื•ืœื, pregnant forever. Radak compares the whole passage to Iyovโ€™s curse of his day and offers the defense that the righteous curse their birth out of bitterness of soul even though no curse can attach to a day already past โ€” though he candidly admits he is troubled by the cursing of the messenger, who may well have been an innocent man, and records the tradition that the messenger was Pashchur himself. The chapter ends on ืœืžื” ื–ื” ืžืจื—ื ื™ืฆืืชื™, why did I come forth from the womb to see toil and sorrow and end my days in shame, and Rashi glosses that toil and sorrow as the destruction of the Temple. Nothing answers it. No oracle follows, no consolation, no divine reply. That the doxology stands only five verses earlier and is not allowed to have the last word is the chapterโ€™s real subject: Scripture here refuses to let faith and despair be arranged in the tidy order of a resolution, and lets them stand side by side as the actual shape of a prophetic life.

ืคืจืง ื›ืณ ยท Chapter 20

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึดืฉืึฐืžึทึคืข ืคึผึทืฉืึฐื—ื•ึผืจึ™ ื‘ึผึถืŸึพืึดืžึผึตึฃืจ ื”ึทื›ึผึนื”ึตึ”ืŸ ื•ึฐื”ื•ึผืึพืคึธืงึดึฅื™ื“ ื ึธื’ึดึ–ื™ื“ ื‘ึผึฐื‘ึตึฃื™ืช ื™ึฐื”ึนื•ึธึ‘ื” ืึถึฝืชึพื™ึดืจึฐืžึฐื™ึธึ”ื”ื•ึผ ื ึดื‘ึผึธึ–ื ืึถืชึพื”ึทื“ึผึฐื‘ึธืจึดึฅื™ื ื”ึธืึตึฝืœึผึถื”ืƒ

English:

Pashhur son of Immer, the priest who was chief officer of the House of GOD, heard Jeremiah prophesy these things.

Pashchur son of Immer, a priest serving as chief officer in the House of the LORD, hears Jeremiah deliver the prophecy of the shattered jug from the previous chapter. Metzudat David explains ืคืงื™ื“ ื ื’ื™ื“ as an appointed official and officer in the Temple, and Radak takes it as the chief overseer set above all the rest, citing Targum Yonatan's rendering as the appointed head of the priests -- so the man about to strike Jeremiah is the highest administrative authority in the sanctuary.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึทื›ึผึถึฃื” ืคึทืฉืึฐื—ึ”ื•ึผืจ ืึตึ–ืช ื™ึดืจึฐืžึฐื™ึธึฃื”ื•ึผ ื”ึทื ึผึธื‘ึดึ‘ื™ื ื•ึทื™ึผึดืชึผึตึจืŸ ืึนืชึœื•ึน ืขึทืœึพื”ึทืžึผึทื”ึฐืคึผึถึ—ื›ึถืช ืึฒืฉืึถึจืจ ื‘ึผึฐืฉืึทึคืขึทืจ ื‘ึผึดื ึฐื™ึธืžึดืŸึ™ ื”ึธึฝืขึถืœึฐื™ึ”ื•ึนืŸ ืึฒืฉืึถึ–ืจ ื‘ึผึฐื‘ึตึฅื™ืช ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Pashhur thereupon had Jeremiah flogged and put in the cell at the Upper Benjamin Gate in the House of GOD.

This is the first recorded act of physical violence against Jeremiah: Pashchur strikes him and puts him in the ืžื”ืคื›ืช at the Upper Benjamin Gate within the Temple precinct. Rashi and Metzudat David take the ืžื”ืคื›ืช as the name of a prison, while Radak reports two views -- a prison, or, in his father's explanation, a device of two beams with a neck-hole into which the prisoner is locked, that is, public stocks. Radak adds that the gate was called Benjamin because part of the Temple mount lay in Benjamin's portion.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžื”ืคื›ืช. ืฉื ืžืงื•ื ื”ืืกื•ืจื™ื ื•ื™"ืช ืœื›ื™ืคืชื ืืจื•ื•ืœื•"ืจ ื‘ืœืขื–:
and placed him in the prison the name of a place of a prison, and Jonathan rendered: ืœื›ื™ืคืชื (arvolud in O.F.), a vault.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทึฝื™ึฐื”ึดื™ึ™ ืžึดึฝืžึผื‡ื—ึณืจึธึ”ืช ื•ึทื™ึผึนืฆึตึฅื ืคึทืฉืึฐื—ึ›ื•ึผืจ ืึถึฝืชึพื™ึดืจึฐืžึฐื™ึธึ–ื”ื•ึผ ืžึดืŸึพื”ึทืžึผึทื”ึฐืคึผึธึ‘ื›ึถืช ื•ึทื™ึผึนึจืืžึถืจ ืึตืœึธึœื™ื• ื™ึดืจึฐืžึฐื™ึธึ—ื”ื•ึผ ืœึนึคื ืคึทืฉืึฐื—ื•ึผืจึ™ ืงึธืจึธึคื ื™ึฐื”ึนื•ึธื”ึ™ ืฉืึฐืžึถึ”ืšึธ ื›ึผึดึ–ื™ ืึดืึพืžึธื’ึฅื•ึนืจ ืžึดืกึผึธื‘ึดึฝื™ื‘ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

The next day, Pashhur released Jeremiah from the cell. But Jeremiah said to him, โ€œGOD has named you not Pashhur, but Magor-missabib.

Released the next morning, Jeremiah renames his jailer: the LORD has called you not Pashchur but ืžื’ื•ืจ ืžืกื‘ื™ื‘, Terror on Every Side. Rashi hears in Pashchur a name of nobility -- ืคืฉ, expansion, and ื—ื•ืจ, freeborn -- turned against itself into ืคืฉื— ืฉื—ื•ืจ, cut off and blackened, and offers a second reading, ืคืฉ ืกื—ื•ืจ, many round about you to kill. Metzudat David follows that second line, taking ืคืฉ as multitude and ืกื—ื•ืจ as the Aramaic for around. Radak makes it a duel of prophets: Pashchur claimed the LORD had spoken with him and promised peace, so Jeremiah answers on that very ground -- this is the name He actually gave you.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื’ื•ืจ. ื™ืจืื”: ืœื ืคืฉื—ื•ืจ ืงืจื ื”' ืฉืžืš ื•ื’ื•'. ืœื ื ืงืจื ืฉืžืš ืคืฉื—ื•ืจ ืืœื ื‘ืฉื‘ื™ืœ ื“ื‘ืจ ื–ื” ื›ืœื•ืžืจ ืคืฉื— ืฉื—ื•ืจ ื›ืžื• ืื™ืœืŸ ืฉื ืคืฉื— ื•ื›ืŸ ื•ื™ืคืฉื—ื ื™ (ืื™ื›ื” ื’) ื•ื›ืŸ ืืžืจ ืœื• ืœื ืคืฉื—ื•ืจ ืงืจื ืฉืžืš ืฉืœืฉื•ืŸ ืคืฉื—ื•ืจ ืžืฉืžืข ืื“ื ื’ื“ื•ืœ ื•ื‘ืŸ ื—ื•ืจื™ืŸ ืคืฉ ื—ื•ืจ ืืœื ืœื›ืš ื ืงืจื ืฉืžืš ืคืฉื—ื•ืจ ืคืฉื— ืฉื—ื•ืจ, ื“"ื ืคืฉ ืกื—ื•ืจ ืจื‘ื™ื ืกื‘ื™ื‘ื•ืชื™ืš ืœื”ืจื•ื’ ื•ืœืœืฉื•ืŸ ื–ื” ืžื’ื•ืจ ื”ื•ื ืœ' ืืกื™ืคื” ื›ืžื• ืžื’ื•ืจื™ ืืœ ื—ืจื‘ (ื™ื—ื–ืงืืœ ื›ืดื:ื™ืดื–):
Magor Terror. Not Passhur did the Lord call your name, etc. Your name was not called Pashhur except for this matter, that is to say: ืคึนึธืฉึทื— ึนืฉึธื—ื•ึนืจ, cut off and black like "a tree that was cut off (ื ึดืคึนึฐืฉึทื—)" (Shevi'ith 4:6, Orlah 1:5). Also (Lam. 3:11), "And He cut me off (ื•ึทื™ึดืคึนึทืฉึฐื—ึตื ึดื™)." And so he said to him, Not Pashhur did He call your name, for the expression of Pashhur means a great man and the son of nobles, Pashhur. 'Pash' denotes expansion and 'hur' nobility. But for this reason your name was called Pashhur, Pashah shahor. 'Pashah' means 'cut off,' and 'shahor' means 'black.' Another explanation. 'Pashah sehor.' Many will be around you to slay you. Now according to this explanation, ืžึธื’ื•ึนืจ is an expression of gathering, like (Ezekiel 21:17) "Gathered (ืžึฐื’ื•ึผืจึตื™) to the sword."

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื›ึผึดึฃื™ ื›ึนึฃื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึกื” ื”ึดื ึฐื ึดื™ึฉ ื ึนืชึถื ึฐืšึธึจ ืœึฐืžึธื’ึœื•ึนืจ ืœึฐืšึธึฃ ื•ึผืœึฐื›ื‡ืœึพืึนื”ึฒื‘ึถึ—ื™ืšึธ ื•ึฐื ึธึฅืคึฐืœึ›ื•ึผ ื‘ึผึฐื—ึถึฅืจึถื‘ ืึนื™ึฐื‘ึตื™ื”ึถึ–ื ื•ึฐืขึตื™ื ึถึฃื™ืšึธ ืจึนืึ‘ื•ึนืช ื•ึฐืึถืชึพื›ึผื‡ืœึพื™ึฐื”ื•ึผื“ึธึ—ื” ืึถืชึผึตืŸึ™ ื‘ึผึฐื™ึทึฃื“ ืžึถืœึถืšึฐึพื‘ึผึธื‘ึถึ”ืœ ื•ึฐื”ึดื’ึฐืœึธึฅื ื‘ึผึธื‘ึถึ–ืœึธื” ื•ึฐื”ึดื›ึผึธึฅื ื‘ึผึถื—ึธึฝืจึถื‘ืƒ

English:

For thus said GOD: I am going to deliver you and all your friends over to terror: they will fall by the sword of their enemies while you look on. I will deliver all Judah into the hands of the king of Babylon; he will exile them to Babylon or put them to the sword.

The new name is unpacked as a sentence: God will make Pashchur a terror to himself and to all who love him, who will fall by the sword while his own eyes watch, and all Judah will be given into the hand of the king of Bavel, exiled and struck down. Radak notes the pointed phrasing -- the verse does not say 'I give terror to you' but 'I make you a terror,' so that the man who was a source of confidence to those trusting his false promises of peace becomes instead their source of dread, and dreads along with them.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื ึธืชึทืชึผึดึ—ื™ ืึถืชึพื›ึผื‡ืœึพื—ึนึ™ืกึถืŸึ™ ื”ึธืขึดึฃื™ืจ ื”ึทื–ึผึนึ”ืืช ื•ึฐืึถืชึพื›ึผื‡ืœึพื™ึฐื’ึดื™ืขึธึ–ื”ึผ ื•ึฐืึถืชึพื›ึผื‡ืœึพื™ึฐืงึธืจึธึ‘ื”ึผ ื•ึฐืึตึจืช ื›ึผื‡ืœึพืื•ึนืฆึฐืจึœื•ึนืช ืžึทืœึฐื›ึตึฃื™ ื™ึฐื”ื•ึผื“ึธึ—ื” ืึถืชึผึตืŸึ™ ื‘ึผึฐื™ึทึฃื“ ืึนึฝื™ึฐื‘ึตื™ื”ึถึ”ื ื•ึผื‘ึฐื–ึธื–ื•ึผืึ™ ื•ึผืœึฐืงึธื—ึ”ื•ึผื ื•ึถื”ึฑื‘ึดื™ืึ–ื•ึผื ื‘ึผึธื‘ึถึฝืœึธื”ืƒ

English:

And I will deliver all the wealth, all the riches, and all the prized possessions of this city, and I will also deliver all the treasures of the kings of Judah into the hands of their enemies: they shall seize them as plunder and carry them off to Babylon.

The sentence extends from people to property: the wealth, the produce of the city's labour, its precious things and the treasuries of the kings of Judah will all be handed to the enemy, plundered and carried to Bavel. Rashi glosses ื—ืกืŸ simply as money; Radak derives it from strength and toughness, explaining that a treasury is called ื—ืกืŸ because a man's stored wealth is his strength in a time of trouble -- which is exactly the strength about to be taken away.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื•ืกืŸ. ืžืžื•ืŸ:
the wealth money.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึฐืึทืชึผึธึฃื” ืคึทืฉืึฐื—ึ—ื•ึผืจ ื•ึฐื›ึนืœึ™ ื™ึนืฉืึฐื‘ึตึฃื™ ื‘ึตื™ืชึถึ”ืšึธ ืชึผึตืœึฐื›ึ–ื•ึผ ื‘ึผึทืฉืึผึถึ‘ื‘ึดื™ ื•ึผื‘ึธื‘ึถึฃืœ ืชึผึธื‘ึ—ื•ึนื ื•ึฐืฉืึธึคื ืชึผึธืžื•ึผืชึ™ ื•ึฐืฉืึธึฃื ืชึผึดืงึผึธื‘ึตึ”ืจ ืึทืชึผึธื”ึ™ ื•ึฐื›ื‡ืœึพืึนึฝื”ึฒื‘ึถึ”ื™ืšึธ ืึฒืฉืึถืจึพื ึดื‘ึผึตึฅืืชึธ ืœึธื”ึถึ–ื ื‘ึผึทืฉืึผึธึฝืงึถืจืƒย {ืค}

English:

As for you, Pashhur, and all who live in your house, you shall go into captivity. You shall come to Babylon; there you shall die and there you shall be buried, and so shall all your friends to whom you prophesied falsely.โ€

The oracle closes on Pashchur personally: he and his whole household will go into captivity, and he will die and be buried in Bavel together with all to whom he prophesied falsely. Metzudat David confirms that Pashchur presented himself as a prophet and prophesied lies. Radak observes that mentioning burial after death is not redundant -- it is the sting of the curse, that he will lie in an unclean land -- and that 'all who love you' here means many of them, those who survive the sword of Jerusalem only to die in exile.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืคึผึดืชึผึดื™ืชึทึคื ึดื™ ื™ึฐื”ึนื•ึธื”ึ™ ื•ึธืึถืคึผึธึ”ืช ื—ึฒื–ึทืงึฐืชึผึทึ–ื ึดื™ ื•ึทืชึผื•ึผื›ึธึ‘ืœ ื”ึธื™ึดึคื™ืชึดื™ ืœึดืฉื‚ึฐื—ื•ึนืงึ™ ื›ึผื‡ืœึพื”ึทื™ึผึ”ื•ึนื ื›ึผึปืœึผึนึ–ื” ืœึนืขึตึฅื’ ืœึดึฝื™ืƒ

English:

You enticed me, O ETERNAL One, and I was enticed; You overpowered me and You prevailed. I have become a constant laughingstock, Everyone jeers at me.

With no narrative transition the chapter drops into the last and rawest of Jeremiah's confessions: ืคืชื™ืชื ื™ ื”' ื•ืืคืช -- You enticed me and I was enticed, You overpowered me and prevailed -- and he has become a laughingstock all day long. Rashi and Metzudat David read this against the call narrative of chapter one, where Jeremiah protested that he was only a youth and God pressed him past his refusal with 'do not fear them.' Radak places the outburst immediately after the beating and the stocks, and adds an important guardrail: unlike the accusation in chapter fifteen that God had become to him like a deceitful brook, these are words of pain about himself, not a charge against Heaven, and are not reckoned to him as sin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคืชื™ืชื ื™. ืœืœื›ืช ื‘ืฉืœื™ื—ื•ืชืš: ื—ื–ืงืชื ื™. ื”ื›ื‘ื“ืช ืขืœื™ ื™ื“ืš ื”ื—ื–ืงื” ืœืœื›ืช ืขืœ ื›ืจื—ื™: ื•ืชื•ื›ืœ. ื•ื ืฆื—ืช: ื›ื•ืœื”. ื›ืœ ื”ืขื ืœื•ืขื’ ืœื™:
You enticed me to go on your mission. You overcame me You made Your strong hand heavy upon me to go against my will. and You prevailed And You were victorious. everyone All the people mock me.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึดึฝื™ึพืžึดื“ึผึตึคื™ ืึฒื“ึทื‘ึผึตืจึ™ ืึถื–ึฐืขึธึ”ืง ื—ึธืžึธึฅืก ื•ึธืฉืึนึ–ื“ ืึถืงึฐืจึธึ‘ื ื›ึผึดึฝื™ึพื”ึธื™ึธึจื” ื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึฅื” ืœึดึ›ื™ ืœึฐื—ึถืจึฐืคึผึธึฅื” ื•ึผืœึฐืงึถึ–ืœึถืก ื›ึผื‡ืœึพื”ึทื™ึผึฝื•ึนืืƒ

English:

For every time I speak, I must cry out, Must shout, โ€œLawlessness and rapine!โ€ For the word of GOD causes me Constant disgrace and contempt.

The complaint is specific and occupational: every time Jeremiah opens his mouth he must cry out ื—ืžืก ื•ืฉื•ื“, violence and spoil, so that the word of the LORD has become for him nothing but reproach and derision all day long. Rashi explains that he never gets to announce good news, only prophecies of violence and plunder, and that ืงืœืก means mockery. Radak adds a second layer -- the violence he must cry out is also the violence done to him, the abuse he suffers until they strike him -- and cites Targum Yonatan, who renders the verse as raising his voice in weeping and wailing.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื“ื™ ืื“ื‘ืจ. ื‘ื›ืœ ืขืช ืฉืื“ื‘ืจ ืืœื™ื”ื ืื ื™ ืฆืจื™ืš ืœื–ืขื•ืง ื•ืœื”ืจื™ื ืงื•ืœ ื•ืื™ื ื™ ืงื•ืจื ืืœื™ื”ื ื˜ื•ื‘ื” ื›ื™ ืื ื ื‘ื•ืื•ืช ื—ืžืก ื•ืฉื•ื“: ื›ื™ ื™ื”ื™ื” ื“ื‘ืจ ื”' ืœื™. ืœืคื™ื›ืš ื“ื‘ืจื• ืœื™ ื—ืจืคื” ืฉื”ื ืžื—ืจืคื™ื ืื•ืชื™: ื•ืœืงืœืก. ื•ืœื“ื‘ื•ืจ ื›ืžื• ื•ืงืœืกื”:
Whenever I speak Every time I speak to them, I must cry out and raise my voice, and I do not proclaim good for them but prophecies of violence and spoil. for the word of the Lord has been...for me Therefore, they spoke to me with scorn, for they scorn me. and mockery for speech. Comp. (Ezekiel 22:4) "and mockery (ื•ึฐืงึทืœึผึธืกึธื”)."

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืึธืžึทืจึฐืชึผึดึฃื™ ืœึนึฝืึพืึถื–ึฐื›ึผึฐืจึถึ—ื ึผื•ึผ ื•ึฐืœึนึฝืึพืึฒื“ึทื‘ึผึตึฅืจ ืขื•ึนื“ึ™ ื‘ึผึดืฉืึฐืžึ”ื•ึน ื•ึฐื”ึธื™ึธึคื” ื‘ึฐืœึดื‘ึผึดื™ึ™ ื›ึผึฐืึตึฃืฉื ื‘ึผึนืขึถึ”ืจึถืช ืขึธืฆึปึ–ืจ ื‘ึผึฐืขึทืฆึฐืžึนืชึธึ‘ื™ ื•ึฐื ึดืœึฐืึตึฅื™ืชึดื™ ื›ึผึทึฝืœึฐื›ึตึ–ืœ ื•ึฐืœึนึฅื ืื•ึผื›ึธึฝืœืƒ

English:

I thought, โ€œI will not mention it, No more will I speak in Godโ€™s nameโ€โ€” But [the divine word] was like a raging fire in my heart, Shut up in my bones; I could not hold it in, I was helpless.

The hinge of the chapter and arguably of the whole book: the one escape available to Jeremiah is to stop speaking, and he reports that it does not work. If he resolves not to mention Him or speak in His name again, the word becomes in his heart like a burning fire shut up in his bones, and ื•ื ืœืื™ืชื™ ื›ืœื›ืœ ื•ืœื ืื•ื›ืœ -- he is worn out from containing it and cannot. Rashi and Metzudat David read the fire as the prophecy itself pent up in the body; Radak presses the image further, that as confined fire strains with all its force to escape, so the divine word forces its way out through his lips against his will. This is not a claim about courage but about the impossibility of resigning.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืžืจืชื™ ืœื ืื–ื›ืจื ื•. ื•ืื ืืžืจ ืœื™ ืœื‘ื™ ืฉืœื ืœื™ืœืš ื‘ืฉืœื™ื—ื•ืชื• ืขื•ื“: ื•ื”ื™ื” ื‘ืœื‘ื™. ื”ื ื‘ื•ืื” ื›ืืฉ ื‘ื•ืขืจืช ื•ืขืœ ื›ืจื—ื™ ืื ื™ ืฆืจื™ืš ืœื™ืœืš: ืขืฆื•ืจ ื‘ืขืฆืžื•ืชื™. ื•ื›ื ื•ืก ื‘ืขืฆืžื•ืชื™ ื”ืืฉ: ื›ืœื›ืœ. ืœืกื‘ื•ืœ ื”ืืฉ:
Should I say: I will not mention Him If my heart said to me not to go on Your mission anymore. it would be in my heart i.e., the prophecy, like a burning fire And against my will I must go. confined in my bones And as if the fire were confined in my bones. to contain To endure the fire.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื›ึผึดึฃื™ ืฉืึธืžึทึœืขึฐืชึผึดื™ ื“ึผึดื‘ึผึทึฃืช ืจึทื‘ึผึดื™ืึฎ ืžึธื’ึฃื•ึนืจ ืžึดืกึผึธื‘ึดื™ื‘ึ’ ื”ึทื’ึผึดึ™ื™ื“ื•ึผึ™ ื•ึฐื ึทื’ึผึดื™ื“ึถึ”ื ึผื•ึผ ื›ึผึนึšืœ ืึฑื ึฃื•ึนืฉื ืฉืึฐืœึนืžึดึ”ื™ ืฉืึนืžึฐืจึตึ–ื™ ืฆึทืœึฐืขึดึ‘ื™ ืื•ึผืœึทึคื™ ื™ึฐืคึปืชึผึถื”ึ™ ื•ึฐื ึฃื•ึผื›ึฐืœึธื” ืœึ”ื•ึน ื•ึฐื ึดืงึฐื—ึธึฅื” ื ึดืงึฐืžึธืชึตึ–ื ื•ึผ ืžึดืžึผึถึฝื ึผื•ึผืƒ

English:

I heard the whispers of the crowdโ€” Terror all around: โ€œInform! Let us inform against him!โ€ All my [supposed] friends Are waiting for me to stumble: โ€œPerhaps he can be entrapped, And we can prevail against him And take our vengeance on him.โ€

The circle closes in: Jeremiah hears the whispering of many, and the phrase they whisper is ืžื’ื•ืจ ืžืกื‘ื™ื‘ -- the very name he hurled at Pashchur now turned back on himself. Rashi and Radak explain ื”ื’ื™ื“ื• ื•ื ื’ื™ื“ื ื• as a plot to manufacture false testimony and denounce him to the king, and both note that the worst of it is ื›ืœ ืื ื•ืฉ ืฉืœื•ืžื™, the men of his own peace, ืฉื•ืžืจื™ ืฆืœืขื™, watching for him to limp. Radak reads ืื•ืœื™ ื™ืคืชื” as a scheme to lure him to eat and drink with them so as to poison him, so that the verb ืคืชื” that opened the confession returns as the trap they set.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืฉืžืขืชื™. ืื ื™ ืืžืจืชื™ ืฉืœื ืื–ื›ืจื ื• ืœืคื™ ืฉืฉืžืขืชื™ ื“ื‘ืช ืจื‘ื™ื ืืœื• ืฉืžืชืœื—ืฉื™ื ืขืœื™: ืžื’ื•ืจ. ืœ' ืืกื™ืคื” ื•ื›ืŸ ืช"ื™: ื”ื’ื™ื“ื•. ืขืœื™ื• ืขื“ื•ืช ืฉืงืจ: ื•ื ื’ื™ื“ื ื•. ื•ื ืขื™ื“ื ื• ื•ืžื ื—ื ืคื™' ื”ื’ื™ื“ื• ื•ื ื’ื™ื“ื ื• ื›ืžื• (ื“ื‘ืจื™ื ื™ื“) ืœื ืชืชื’ื•ื“ื“ื• ื•ื›ืŸ ื—ื‘ืจ ืœื—ืœืง ื™ื’ื™ื“ ืจืขื™ื (ืื™ื•ื‘ ื™ืดื–:ื”ืณ) ืœ' ื”ืฉื—ืชื” ื›ืžื• ื’ื•ื“ื• ืื™ืœื ื (ื“ื ื™ืืœ ื’) ื•ื“ื•ื ืฉ ืคืชืจ ืื•ืชื• ืœืฉื•ืŸ ื”ื’ื“ื” ืžืžืฉ ื•ื›ื” ืคืชืจื•ื ื• ื”ื’ื™ื“ื• ืขืœื™ื• ื“ื‘ืจื™ ืฉืงืจ ื•ื ื’ื™ื“ื ื• ืœืžืœืš ื•ื™ืฉ ืœื ื• ื›ืžื• ื ื’ื™ื“ื ื• ื“ื‘ืจื™ื ืจื‘ื™ื ื‘ืžืงืจื ืืฉืจ ืœื ื™ื›ื™ืŸ ืคืชืจื•ื ื• ื›ื™ ืื ืขื“ ืืฉืจ ื™ื—ืœืงื•ืŸ ืœืฉืชื™ ืชื™ื‘ื•ืช ืื• ืœืฉืœืฉ ื›ืžื• ื•ืœื ื™ื›ืœื• ื“ื‘ืจื• ืœืฉืœื•ื (ื‘ืจืืฉื™ืช ืœื•) ื‘ื ื™ ื™ืฆืื•ื ื™ (ืœืขื™ืœ ื™): ืฉื•ืžืจื™ ืฆืœืขื™. ืžืฆืคื™ื ืฉื‘ืจื™: ืื•ืœื™ ื™ืคื•ืชื”. ืœืฉืžื•ืข ืœื ื• ื•ืœื˜ืขื•ืช ืื—ืจื™ื ื•:
For I heard I said that I would not mention Him because I heard the speech of many, those who whisper about me. a gathering an expression of gathering, and so did Jonathan render it. tell false testimony against him. and let us tell about him and let us testify against him. And Menahem (Machbereth p. 53) explained ื•ื ื’ื™ื“ึถื ื•ึผ like (Deut. 14:1) "You shall not cut yourselves (ืœื ืชืชื’ื•ื“ื“ื•ึผ)." He also joined (Job 17:5) "For the sake of flattering, he destroys (ื™ื’ื™ื“) his friends." This is an expression of destruction. Comp. (Dan. 4:11) "Cut down (ื’ึนื“ื•ึผ) the trees." But Dunash (Teshuvoth p. 54) interpreted it as an actual expression of telling, and this is its interpretation: "Tell false things about him and we will tell about him to the king." And we have like ื ึทื’ึดื™ื“ึถื ื•ึผ, we will tell about him, many words in the Scriptures that cannot be interpreted unless they are divided into two words or three. Comp. (Gen. 37: 4) "And they could not speak with him (ื“ึทื‘ึผึฐืจื•ึน) peacefully." Also (supra 10:20), "My children have left me (ื™ืฆืื ื™)." await my destruction Heb. ืฆึทืœึฐืขึตื™ Perhaps he will be enticed. to listen to us and to stray after us. and we will prevail against him to bring him to commit idolatry.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ื”ึนื•ึธึคื” ืื•ึนืชึดื™ึ™ ื›ึผึฐื’ึดื‘ึผึฃื•ึนืจ ืขึธืจึดึ”ื™ืฅ ืขึทืœึพื›ึผึตึ›ืŸ ืจึนื“ึฐืคึทึฅื™ ื™ึดื›ึผึธืฉืึฐืœึ–ื•ึผ ื•ึฐืœึนึฃื ื™ึปื›ึธึ‘ืœื•ึผ ื‘ึผึนึคืฉืึฝื•ึผ ืžึฐืึนื“ึ™ ื›ึผึดื™ึพืœึนึฃื ื”ึดืฉื‚ึฐื›ึผึดึ”ื™ืœื•ึผ ื›ึผึฐืœึดืžึผึทึฅืช ืขื•ึนืœึธึ–ื ืœึนึฅื ืชึดืฉืึผึธื›ึตึฝื—ึทืƒ

English:

But GOD is with me like a mighty warrior; Therefore my persecutors shall stumble; They shall not prevail and shall not succeed. They shall be utterly shamed With a humiliation for all time, Which shall not be forgotten.

The despair breaks without warning into confidence: the LORD is with me ื›ื’ื‘ื•ืจ ืขืจื™ืฅ, like a fearsome warrior, so my pursuers will stumble and not prevail, and their disgrace will be everlasting. Radak anchors the reversal in the promise of the call narrative, that they will fight against him but not overcome him, and cites Targum Yonatan's rendering that the word of the LORD is at his aid like a mighty man. Rashi and Metzudat David take ืœื ื”ืฉื›ื™ืœื• to mean that their scheme simply will not succeed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืœื ื”ืฉื›ื™ืœื•. ืœื ื”ืฆืœื™ื—ื• ื‘ืขืฆืชื:
for they did not succeed They did not succeed with their plan.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ื”ึนื•ึธึคื” ืฆึฐื‘ึธืื•ึนืชึ™ ื‘ึผึนื—ึตึฃืŸ ืฆึทื“ึผึดึ”ื™ืง ืจึนืึถึฅื” ื›ึฐืœึธื™ึ–ื•ึนืช ื•ึธืœึตึ‘ื‘ ืึถืจึฐืึถึคื” ื ึดืงึฐืžึธึฝืชึฐืšึธึ™ ืžึตื”ึถึ”ื ื›ึผึดึฅื™ ืึตืœึถึ–ื™ืšึธ ื’ึผึดืœึผึดึฅื™ืชึดื™ ืึถืชึพืจึดื™ื‘ึดึฝื™ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

O GOD of Hosts, You who test the righteous, Who examine the heart and the mind, Let me see Your retribution upon them, For I lay my case before You.

Jeremiah turns the confidence into a legal appeal, addressing the God who tests the righteous and sees kidneys and heart, and asking to see His retribution on his persecutors because he has laid his case before Him alone. Metzudat David stresses that last word -- he has revealed the dispute to no one else and sought help from no other quarter. Radak explains the testing of the righteous as God's examining whether a man's inside matches his public reputation, rewarding him if it does and exposing him if it does not, which is precisely what Jeremiah asks Him to do to these men.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืฉืึดึšื™ืจื•ึผ ืœึทึฝื™ื”ึนื•ึธึ”ื” ื”ึทึฝืœึฐืœึ–ื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึ‘ื” ื›ึผึดึฅื™ ื”ึดืฆึผึดึ›ื™ืœ ืึถืชึพื ึถึฅืคึถืฉื ืึถื‘ึฐื™ึ–ื•ึนืŸ ืžึดื™ึผึทึฅื“ ืžึฐืจึตืขึดึฝื™ืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Sing unto GOD, Praise GODโ€” Who has rescued the needy From the hands of evildoers!

The ascent reaches a full doxology -- sing to the LORD, praise the LORD, for He has delivered the soul of the needy from the hand of evildoers. Metzudat David explains that Jeremiah is addressing the righteous and that the 'needy soul' is his own, and Radak identifies the audience as the pious remaining in Jerusalem and the deliverance as the disclosure of the plot of the previous verse, which kept him from eating and drinking with men who meant to kill him. Three verses of praise stand here, and the chapter will not allow them the last word.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืึธืจึฃื•ึผืจ ื”ึทื™ึผึ”ื•ึนื ืึฒืฉืึถึฅืจ ื™ึปืœึผึทึ–ื“ึฐืชึผึดื™ ื‘ึผึ‘ื•ึน ื™ึ›ื•ึนื ืึฒืฉืึถืจึพื™ึฐืœึธื“ึทึฅืชึฐื ึดื™ ืึดืžึผึดึ–ื™ ืึทืœึพื™ึฐื”ึดึฅื™ ื‘ึธืจึฝื•ึผืšึฐืƒ

English:

Accursed be the day That I was born! Let not the day be blessed When my mother bore me!

Immediately after the doxology, with no seam at all, comes ืืจื•ืจ ื”ื™ื•ื ืืฉืจ ื™ืœื“ืชื™ ื‘ื• -- cursed be the day I was born, let the day my mother bore me not be blessed. Metzudat David explains that from bitterness of heart, with so many risen against him, Jeremiah curses his birth as embittered men do, and both he and Rashi distinguish the two clauses: the first refers to the day of conception, which is ascribed to the father, and the second to the day of birth, ascribed to the mother alone. Radak defends the outburst by comparing Iyov's curse of the day he was born, noting that no curse can actually attach to a day already past.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืจื•ืจ ื”ื™ื•ื ืืฉืจ ื™ืœื“ืชื™ ื‘ื•. ืคื•ื"ื™ ืื™ื ื™ื™ื ื™ืจ"ื˜ ื‘ืœืขื– ื”ื™ื ืฉืขืช ื”ืจื™ื•ืŸ ื•ืขืœ ื™ื“ื™ ืื•ื ืก ืฉืžืฉ ื—ืœืงื™ื”ื• ืื‘ื™ื• ืžื˜ืชื• ื‘ื™ื•ื ืฉื”ื™ื” ื‘ื•ืจื— ืžืคื ื™ ืžื ืฉื” ืฉื”ื™ื” ื”ื•ืจื’ ืืช ื”ื ื‘ื™ืื™ื ื•ืฉืžืฉ ืžื˜ืชื• ื•ื‘ืจื—:
Cursed be the day in which I was begotten (engendrer or engenrer in O.F.). That is the time of conception, and through compulsion Hilkiah his father performed the marriage act by day, for he was fleeing from before Manasseh, who was slaying the prophets, and he performed the marriage act and fled.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืึธืจึฃื•ึผืจ ื”ึธืึดึ—ื™ืฉื ืึฒืฉืึถึจืจ ื‘ึผึดืฉื‚ึผึทึคืจ ืึถืชึพืึธื‘ึดื™ึ™ ืœึตืืžึนึ”ืจ ื™ึปึฝืœึผึทื“ึพืœึฐืšึธึ– ื‘ึผึตึฃืŸ ื–ึธื›ึธึ‘ืจ ืฉื‚ึทืžึผึตึ–ื—ึท ืฉื‚ึดืžึผึฐื—ึธึฝื”ื•ึผืƒ

English:

Accursed be the man Who brought my father the news And said, โ€œA boy Is born to you,โ€ And gave him such joy!

The curse widens from the day to a person -- the man who brought Jeremiah's father the news that a son was born to him and made him rejoice. Rashi notes the dagesh in ืฉืžื—, marking a causative form: he gladdened another, namely the father, with his message. Metzudat David reads ืฉืžื— ืฉืžื—ื”ื• as an incredulous question -- in hindsight, was it really a joy? Radak is openly troubled by the curse, since the messenger may well have been a good man and cursing him would be a sin, and records the tradition that the messenger was Pashchur son of Immer himself.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžื—. ืž"ื ื“ื’ื•ืฉื” ืฉื”ื•ื ืœ' ืชืฉืžื— ืื—ืจื™ื ืฉืฉืžื— ืืช ืื‘ื™ื• ื‘ื‘ืฉื•ืจืชื•:
making him glad The 'mem' is punctuated with a 'dagesh,' which is an expression of making others glad, for he made his father glad with his news.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐื”ึธื™ึธื”ึ™ ื”ึธืึดึฃื™ืฉื ื”ึทื”ึ”ื•ึผื ื›ึผึถืขึธืจึดึ›ื™ื ืึฒืฉืึถืจึพื”ึธืคึทึฅืšึฐ ื™ึฐื”ึนื•ึธึ–ื” ื•ึฐืœึนึฃื ื ึดื—ึธึ‘ื ื•ึฐืฉืึธืžึทึคืข ื–ึฐืขึธืงึธื”ึ™ ื‘ึผึทื‘ึผึนึ”ืงึถืจ ื•ึผืชึฐืจื•ึผืขึธึ–ื” ื‘ึผึฐืขึตึฅืช ืฆื‡ื”ึณืจึธึฝื™ึดืืƒ

English:

Let that man become like the cities That GOD overthrew without relenting! Let him hear shrieks in the morning And battle shouts at noontideโ€”

The messenger is to become like the cities God overthrew without relenting, hearing shrieking in the morning and the war-blast at noon. Rashi and Metzudat David identify the cities as Sedom and her neighbours, and explain ื•ืœื ื ื—ื to mean that once the decree of destruction was issued He entertained no second thought of annulling it. Radak reads the two times of day as an escalation -- crying from his relatives and friends at daybreak, mounting through the morning to the louder ืชืจื•ืขื” at noon as the light grows, so that the curse itself intensifies hour by hour.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืขืจื™ื ืืฉืจ ื”ืคืš. ืกื“ื•ื ื•ืขืžื•ืจื”: ื•ืœื ื ื—ื. ืžืฉื’ื–ืจ ืขืœื™ื”ื ื—ื•ืจื‘ืŸ ืœื ื—ืฉื‘ ืžื—ืฉื‘ื” ืื—ืจืช ืœื‘ื˜ืœ ื’ื–ืจืชื•:
like the cities that...overturned Namely Sodom and Gemorrah. and did not repent Since He decreed destruction upon them, he did not think another thought to rescind His decree.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ืึฒืฉืึถึฅืจ ืœึนืึพืžื•ึนืชึฐืชึทึ–ื ึดื™ ืžึตืจึธึ‘ื—ึถื ื•ึทืชึผึฐื”ึดื™ึพืœึดึคื™ ืึดืžึผึดื™ึ™ ืงึดื‘ึฐืจึดึ”ื™ ื•ึฐืจึทื—ึฐืžึธึ–ื”ึฟ ื”ึฒืจึทึฅืช ืขื•ึนืœึธึฝืืƒ

English:

Because [God] did not kill me before birth So that my mother might be my grave, And her womb big [with me] for all time.

The reason for the curse, and the point at which it reaches back before birth: he should have been put to death in the womb, so that his mother would have been his grave and her womb ื”ืจืช ืขื•ืœื, pregnant forever. Rashi supplies the unstated subject -- that the angel of death did not kill him from the womb -- calling this one of the verses of abbreviated language, and glosses ื”ืจืช ืขื•ืœื as an everlasting pregnancy. Metzudat David explains it as a womb carrying him until death itself; Radak allows either that the subject is the messenger or that it is God, comparing Iyov's complaint that He did not shut the doors of the womb.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ืœื ืžื•ืชืชื ื™ ืžืœืืš ื”ืžื•ืช ืžืจื—ื ื•ื”ืจื™ ื–ื” ืžืŸ ื”ืžืงืจืื•ืช ืงืฆืจื™ ื“ื‘ื•ืจ: ื”ืจืช ืขื•ืœื. ื”ืจื™ื•ืŸ ืฉืœ ืขื•ืœืžื™ืช:
That he did not put me to death I.e., that the angel of death did not put me to death from the womb, and this is one of the verses with brief language. a perpetual pregnancy a pregnancy of eternity.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืœึธึคืžึผึธื” ื–ึผึถื”ึ™ ืžึตืจึถึฃื—ึถื ื™ึธืฆึธึ”ืืชึดื™ ืœึดืจึฐืึฅื•ึนืช ืขึธืžึธึ–ืœ ื•ึฐื™ึธื’ึ‘ื•ึนืŸ ื•ึทื™ึผึดื›ึฐืœึฅื•ึผ ื‘ึผึฐื‘ึนึ–ืฉืึถืช ื™ึธืžึธึฝื™ืƒย {ืค}

English:

Why did I ever issue from the womb, To see misery and woe, To spend all my days in shame!

The chapter ends on an unanswered question -- ืœืžื” ื–ื” ืžืจื—ื ื™ืฆืืชื™, why did I come forth from the womb to see toil and sorrow and spend my days in shame. Rashi identifies that toil and sorrow as the destruction of the Temple, the thing Jeremiah was born to witness and could not prevent. Metzudat David explains that his days are consumed in shame because those who rise against him humiliate him continually. No oracle answers him, no consolation follows, and the refusal to resolve the ending -- with a doxology standing only five verses earlier -- is the chapter's real subject.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืžืœ ื•ื™ื’ื•ืŸ. ื—ื•ืจื‘ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ:
toil and grief The destruction of the Temple.

โ† Jeremiah 19 | Jeremiah 21 โ†’

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