Skip to Content

Jeremiah 4

ื™ืจืžื™ื”ื• ืคืจืง ื“ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 4 of 52 | Day: 217 of 742

Date: September 16, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 4 is where Sefer Yirmiyahu turns from summons to siege. The previous chapter ended with a scripted confession placed in Israelโ€™s mouth, and chapter 4 opens by answering it conditionally: im tashuv Yisrael, elai tashuv - if you return, return to Me. Rashi reads the doubled tashuv as promise rather than repetition: return with this teshuvah and you will return to your original glory, and if you remove your abominations you will not have to wander into exile. Radak, characteristically attentive to the grammar, takes the second tashuv in the sense of rest (bshuvah vanachat tivasheโ€™un), so that the verse pairs repentance with repose - come back to Me and you will not be dislodged from your land. The Targum cited by Radak sharpens the urgency into a deadline: your repentance will be accepted so long as your decree has not yet been sealed. That temporal edge governs everything that follows, because the rest of the chapter narrates the decree being sealed.

The two agricultural-covenantal images in verses 3-4 form the hinge. Nivu lachem nir vโ€™al tizrโ€™u el kotzim - break up your fallow ground and do not sow among thorns. Rashi turns this into a lesson from farmers, who plow in summer to kill the roots of the weeds so that thorns will not choke the winter sowing; so too, mend your deeds before the calamity arrives, so that your prayer will not be rejected when you finally cry out. Radak makes the metaphor explicitly interior: the plowing is the preparing of the heart to receive the word of God, as against saying with the mouth we will listen while the heart is not with Him - a deliberate echo of the indictment in 3:10 that Judah did not return with her whole heart but in falsehood. Then comes the still sharper image: himolu lโ€™Hashem vโ€™hasiru orlot levavchem, circumcise yourselves to God and remove the foreskins of your hearts. Radak states it flatly - this is milat halev, the circumcision of the heart, and the phrase that follows explains it. The metaphor is drawn straight from Devarim, where Moshe commands uโ€™maltem et orlat levavchem (Devarim 10:16) and later promises that God Himself will perform the circumcision (Devarim 30:6). Yirmiyahu will return to the motif in chapter 9 with arelei lev, uncircumcised of heart, and in chapter 6 with the ear that cannot listen. The point is that the covenantal sign borne in the flesh is worthless without its interior counterpart - and that Judah, fully circumcised in body, stands before God uncircumcised in the only place that matters.

From verse 5 the poetry becomes an alarm. Blow the shofar in the land, raise a standard toward Zion, flee to the fortified cities; raโ€™ah anochi mevi mitzafon, I am bringing evil from the north, and great destruction. Both Metzudat David and Radak identify the north with Bavel, which lies to the north of Eretz Yisrael by the arc of the invasion route. Then the animal image: alah aryeh misubko, the lion has come up from his thicket, mashchit goyim, the destroyer of nations. Rashi and Metzudat David alike identify the lion as Nevuchadnetzar, Rashi noting that a lion lies in ambush in the thickets of the forest; Radak adds that the metaphor fits because no one stood before him, as no one stood before a lion. Radak reads verse 5โ€™s advice with unsettling honesty: the prophet tells them to gather into the fortified cities even though those cities and Yerushalayim itself are destined to be captured - either for a brief reprieve, or because he speaks according to what they themselves believe will save them. Verses 11-12 add the meteorological image, a ruโ€™ach tzach shefayim - a scorching wind off the bare heights of the wilderness, which, Metzudat David explains, sweeps everything before it precisely because on the barren high places there is nothing to block it. And this wind, the verse insists, is lo lizrot vโ€™lo lโ€™havar: not for winnowing and not for cleansing. Radak draws out the theological force - ordinary wind, even when it damages, also serves, separating grain from chaff; but this wind brings Israel nothing good at all. Rashi glosses ruโ€™ach male in verse 12 as a full wind, meaning a resolve God will not retract.

Between the alarm and the vision stands the most difficult verse in the chapter. In verse 10 the prophet cries out: Ahah Ado-nai Elo-him, achen hashe hisheta laโ€™am hazeh - surely You have utterly deceived this people, saying peace shall be yours, while the sword reaches the very soul. Rashi ties hisheta to the serpentโ€™s hishiโ€™ani in Bereishit 3:13 and locates the deception in the false prophets, who prophesy peace. Metzudat David explains that because God did not execute judgment against those prophets, the people concluded that truth was on their side, so it is as if God Himself enticed them. Radak offers two readings: that Godโ€™s forbearance toward the lying prophets is itself functionally a deception, since most of the people, faced with two competing prophetic voices, follow the majority; or, more radically, that the verse works like ani Hashem piteiti et hanavi ha-hu in Yechezkel 14:9, an arousal of the false prophetโ€™s own desire in order to expose his lie. He also cites Rav Saadia Gaon, who reads hisheโ€™ta as a declarative - You have exposed the deception of the deceiving prophets - on the model of vโ€™hitzdiku et hatzaddik. The verse matters for the whole sefer, since Yirmiyahuโ€™s central conflict is with prophets who promise shalom shalom vโ€™ein shalom (6:14, 8:11), and here the prophet, in a moment of terrible candor, lays the confusion at Godโ€™s own door.

Verse 19 is Yirmiyahu at his most exposed: meโ€™ai meโ€™ai ochilah, my bowels, my bowels, I writhe - kirot libi, the walls of my heart - homeh li libi, lo acharish. Both Metzudat David and Radak note that the doubling is the speech of mourners, who repeat their words, comparing rosho rosho in II Melachim 4:19. Radak insists on the precise wording of shamaโ€™at nafshi: the prophet says my soul has heard, not my ear, because the enemy has not yet come; what he has heard is the shofar heard in prophecy, and it is his soul, not his senses, that has made silence impossible for him. This is the pattern the sefer will make its own - the navi undone by his own message, unable to hold his peace, weeping over a destruction that has not yet happened. Then verse 20โ€™s collapse of time: shever al shever nikra, ruin upon ruin, my tents plundered pitโ€™om, in a moment my curtains. Radak reads the tents as the great houses and high palaces, spoken of as though they were tents and hanging curtains because they were as easy to overrun as tents.

The chapterโ€™s summit is the vision of verses 23-26, four hammered repetitions of raโ€™iti. Raโ€™iti et haโ€™aretz vโ€™hinei tohu vavohu - I looked at the earth, and behold, unformed and void - vโ€™el hashamayim vโ€™ein oram, and to the heavens, and their light was gone. Radak makes the connection explicit: since she is desolate with none dwelling in her, she is like tohu vavohu, as at the beginning of her creation, as it is said vโ€™haโ€™aretz haytah tohu vavohu. The passage runs the creation account of Bereishit backwards, phrase by phrase: the light of day one extinguished, the mountains raised on day three quaking, the birds of day five fled, the adam of day six gone, and the fruitful land turned back to wilderness. The Churban is rendered not as a military defeat but as a de-creation, an unmaking of the world. Rashi preserves a midrashic reading that internalizes the same catastrophe: the mountains are the Avot and the hills the Imahot, meaning that their merit is exhausted; ein haโ€™adam is the merit of Moshe, of whom it is said anav mikol haโ€™adam; and the Karmel is Eliyahu. Yet the vision is not final. Verse 27 interrupts with a divine parenthesis - shemamah tihyeh kol haโ€™aretz, vโ€™chalah lo eโ€™eseh, desolation, but I will not make a full end - which Rashi explains as leaving over survivors who will go into exile, and which Radak grounds in the covenantal promise of lo meโ€™astim vโ€™lo geโ€™altim lโ€™chalotam (Vayikra 26:44). The chapter then closes with two female images that could not be more different: the doomed city painting her eyes with kohl and dressing in crimson to court lovers who now seek her life, and finally the voice of bat Tziyon gasping and spreading her hands, kโ€™mavkirah, like a woman in her first labour. Radak notes that a first birth is chosen precisely because its pains are the harshest. That the seferโ€™s most terrifying chapter ends in the imagery of childbirth rather than of death is not accidental; agony that is labour is agony that produces something, and the sefer that opens with a prophet formed in the womb will end, in chapters 30-33, with the birth that these pangs foreshadow.

ืคืจืง ื“ืณ ยท Chapter 4

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืึดืึพืชึผึธืฉืึจื•ึผื‘ ื™ึดืฉื‚ึฐืจึธืึตึงืœโ€‰ื€โ€‰ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ›ื” ืึตืœึทึ–ื™ ืชึผึธืฉืึ‘ื•ึผื‘ ื•ึฐืึดืึพืชึผึธืกึดึงื™ืจ ืฉืึดืงึผื•ึผืฆึถึ›ื™ืšึธ ืžึดืคึผึธื ึทึ–ื™ ื•ึฐืœึนึฅื ืชึธื ึฝื•ึผื“ืƒ

English:

If you return, O Israel โ€”declares GODโ€” If you return to Me, If you remove your abominations from My presence And do not waver,

The chapter opens with a conditional call that plays on the double meaning of the root shuv: if you return, return to Me. Rashi reads the second tashuv as the reward - return in repentance and you will return to your former glory - while Radak takes it in the sense of rest, so that repentance brings repose and security in the land rather than exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ืชืฉื•ื‘ ื™ืฉืจืืœ. ื‘ืชืฉื•ื‘ื” ื–ื• ืืœื™ ืชืฉื•ื‘ ืœื›ื‘ื•ื“ืš ื•ื’ื“ื•ืœืชืš ื”ืจืืฉื•ื ื”: ื•ืื ืชืกื™ืจ ืฉืงื•ืฆื™ืš ืžืคื ื™. ืื– ืœื ืชื ื•ื“ ืœืฆืืช ื‘ื’ื•ืœื”:
If you return, O Israel with this repentance, to Me, you will return to your original glory and greatness. and if you remove your detestable things from My Presence Then you shall not wander to go out in exile.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐื ึดืฉืึฐื‘ึผึทึ™ืขึฐืชึผึธึ™ ื—ึทื™ึพื™ึฐื”ึนื•ึธึ”ื” ื‘ึผึถืึฑืžึถึ–ืช ื‘ึผึฐืžึดืฉืึฐืคึผึธึฃื˜ ื•ึผื‘ึดืฆึฐื“ึธืงึธึ‘ื” ื•ึฐื”ึดืชึฐื‘ึผึธึฅืจึฐื›ื•ึผ ื‘ึ›ื•ึน ื’ึผื•ึนื™ึดึ–ื ื•ึผื‘ึฅื•ึน ื™ึดืชึฐื”ึทืœึผึธึฝืœื•ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

And swear, โ€œAs GOD lives,โ€ In sincerity, justice, and righteousnessโ€” Nations shall bless themselves by you And praise themselves by you.

True repentance must reach into speech: swearing by God's name in truth, justice and righteousness rather than falsely. Rashi contrasts this with the indictment of 5:2, where they say 'as the Lord lives' but swear falsely, and Radak, citing his father, unpacks the triad - in truth when you know it to be true, in justice when the law obligates an oath, in righteousness such that you refuse an oath imposed unjustly.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืฉื‘ืขืช ื—ื™ ื”' ื‘ืืžืช. ื›ืฉืชืฉื‘ืข ื‘ืฉืžื™ ืชืฉื‘ืข ื‘ืืžืช ื•ืœื ื›ืืฉืจ ืขืชื” ืฉื›ืชื•ื‘ ื‘ื›ื (ืœืงืžืŸ ื”) ืื ื—ื™ ื”' ื™ืืžืจื• ืื›ืŸ ืœืฉืงืจ ื™ืฉื‘ืขื•: ื•ื”ืชื‘ืจื›ื• ื‘ื• ื’ื•ื™ื. ืื ืชืขืฉื• ื›ืŸ ืื– ื™ืชื‘ืจื›ื• ื‘ื™ืฉืจืืœ ื”ื’ื•ื™ื ื›ืœ ื’ื•ื™ ื™ืืžืจ ืœื‘ื ื• ืชื”ื ื›ืคืœื•ื ื™ ื™ืฉืจืืœ: ื™ืชื”ืœืœื•. ื™ื’ื™ื“ื• ืฉื‘ื—ื›ื ื“"ื ื™ืชื”ืœืœื• ืžื™ ืฉื™ื•ื›ืœ ืœื”ื“ื‘ืง ื‘ื™ืฉืจืืœ ื™ืชืคืืจ ื‘ื“ื‘ืจ ืคื•ืจื•ื•ื ื˜ื™"ืจ ื‘ืœืขื–:
And you will swear, "As the Lord lives," in truth When you swear by My name, you will swear in truth, not as now, that it is written concerning you, "And if they say, 'As the Lord lives,' surely they swear falsely" (5:2). nations will bless themselves with him If you do so, then nations will bless themselves with Israel. Every non-Jew will say to his son, "You shall be like So-and-so the Jew." boast Heb. ื™ืชื”ืœืœื•, they will recite your praise. Another explanation of is ื™ืชื”ืœืœื•: Whoever is able to cleave to Israel will boast about the matter (porvanter in French).

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผึดื™ึพื›ึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืœึฐืึดึคื™ืฉื ื™ึฐื”ื•ึผื“ึธื”ึ™ ื•ึฐืœึดื™ืจึฃื•ึผืฉืึธืœึทึ”อึดื ื ึดึฅื™ืจื•ึผ ืœึธื›ึถึ–ื ื ึดึ‘ื™ืจ ื•ึฐืึทึฝืœึพืชึผึดื–ึฐืจึฐืขึ–ื•ึผ ืึถืœึพืงึนืฆึดึฝื™ืืƒ

English:

For thus said GOD to the citizenry of Judah and to Jerusalem: Break up the untilled ground, And do not sow among thorns.

Break up the fallow ground and do not sow among thorns - a farming image for the preparation the heart requires before it can receive anything. Rashi explains that farmers plow in summer to kill the weed roots, so mend your deeds before calamity comes and your prayer is rejected; Radak makes the metaphor interior, the plowing being the readying of the heart to receive God's word rather than a mouth that says we will listen while the heart is elsewhere.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ื” ืืžืจ ื”' ื•ื’ื•'. ื ื™ืจื• ืœื›ื ื ื™ืจ ื”ื•ื• ืœืžื™ื“ื™ืŸ ืžืขื•ื‘ื“ื™ ืื“ืžื” ืฉื ืจื™ื ืื•ืชื” ื‘ื™ืžื™ ื”ืงื™ืฅ ืœื”ืžื™ืช ืฉืจืฉื™ ื”ืขืฉื‘ื™ื ืฉืœื ืชื”ื ืžืขืœื” ืงื•ืฆื™ื ื‘ืขืช ื”ื–ืจืข ื‘ื—ื•ืจืฃ ืืฃ ืืชื ื”ื˜ื™ื‘ื• ืžืขืฉื™ื›ื ื‘ื˜ืจื ืชื‘ื ืขืœื™ื›ื ื”ืจืขื” ืฉืœื ืชื”ื ืชืคืœืชื›ื ื ืžืืกืช ื›ืฉืชืฆืขืงื•: ื•ืืœ ืชื–ืจืขื• ืืœ ืงื•ืฆื™ื. ื•ืืœ ืชื”ื™ ืฆืขืงืชื›ื ืœืคื ื™ ืžืชื•ืš ื”ืจืฉืข ื›ื™ ืื ืžืชื•ืš ืชืฉื•ื‘ื” ืฉืœื ืชื”ื™ื• ื“ื•ืžื™ื ืœื–ื•ืจืข ื‘ืœื ื ื™ืจ ื•ื”ื™ื ื ื”ืคื›ืช ืœืงื•ืฆื™ื ืงืจื“ื•ื "ืฉ ื‘ืœืขื–:
For so said the Lord, etc. Plow for yourself a furrow Learn from the tillers of the soil, who plow it in the summer to kill the roots of the grasses, that it should not grow thorns at the time of sowing in the winter. You, too, improve your deeds before the evil befalls you, so that your prayer should not be rejected when you cry out. and do not sow upon thorns And let not your cry before Me be from amidst wickedness, but from amidst repentance, that you shall not resemble one sowing without plowing, and that turns into thorns (kardons in O.F., chardons in modern French).

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึดืžึผึนึฃืœื•ึผ ืœึทื™ื”ึนื•ึธึ—ื” ื•ึฐื”ึธืกึดึ™ืจื•ึผึ™ ืขื‡ืจึฐืœึฃื•ึนืช ืœึฐื‘ึทื‘ึฐื›ึถึ”ื ืึดึฅื™ืฉื ื™ึฐื”ื•ึผื“ึธึ–ื” ื•ึฐื™ึนืฉืึฐื‘ึตึฃื™ ื™ึฐืจื•ึผืฉืึธืœึธึ‘อึดื ืคึผึถืŸึพืชึผึตืฆึตึจื ื›ึธืึตึœืฉื ื—ึฒืžึธืชึดึ—ื™ ื•ึผื‘ึธึฝืขึฒืจึธื”ึ™ ื•ึฐืึตึฃื™ืŸ ืžึฐื›ึทื‘ึผึถึ”ื” ืžึดืคึผึฐื ึตึ–ื™ ืจึนึฅืขึท ืžึทืขึทืœึฐืœึตื™ื›ึถึฝืืƒ

English:

Open your hearts to GOD, Remove the thickening about your heartsโ€” O citizenry of Judah and inhabitants of Jerusalemโ€” Lest My wrath break forth like fire, And burn, with none to quench it, Because of your wicked acts.

Circumcise yourselves to God and remove the foreskins of your hearts - the covenantal sign in the flesh is worthless without its interior counterpart, a command drawn straight from Devarim 10:16. Radak states plainly that this is milat halev, the circumcision of the heart, and Metzudat David adds that it means removing the blockage that prevents contemplating God's ways and cleaving to Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžื•ืœื• ืœื”'. ื‘ื˜ืจื ืชืฆื ื—ืžืชื™ ื›ืืฉ ื–ื”ื• ื›ื ื™ืจ ืœืคื ื™ ื”ื–ืจืข:
Circumcise yourselves to the Lord Before My anger comes forth like fire. This is like plowing before the sowing.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึทื’ึผึดึฃื™ื“ื•ึผ ื‘ึดึฝื™ื”ื•ึผื“ึธึ—ื” ื•ึผื‘ึดื™ืจื•ึผืฉืึธืœึทึ™อึดืึ™ ื”ึทืฉืึฐืžึดึ”ื™ืขื•ึผ ื•ึฐืึดืžึฐืจึ•ื•ึผ (ื•ืชืงืขื•) [ืชึผึดืงึฐืขึฅื•ึผ] ืฉืื•ึนืคึธึ–ืจ ื‘ึผึธืึธึ‘ืจึถืฅ ืงึดืจึฐืึคื•ึผ ืžึทืœึฐืื•ึผึ™ ื•ึฐืึดืžึฐืจึ”ื•ึผ ื”ึตืึธืกึฐืคึฅื•ึผ ื•ึฐื ึธื‘ึ–ื•ึนืึธื” ืึถืœึพืขึธืจึตึฅื™ ื”ึทืžึผึดื‘ึฐืฆึธึฝืจืƒ

English:

Proclaim in Judah, Announce in Jerusalem, And say: โ€œBlow the horn in the land!โ€ Shout aloud and say: โ€œAssemble, and let us go Into the fortified cities!โ€

The tone breaks: the call to repentance becomes an air-raid warning, with the shofar sounded and the people summoned into the fortified cities. Radak reads the instruction with unsettling honesty - the prophet tells them to gather into the fortresses even though those cities are destined to fall, either to buy a brief reprieve or because he speaks according to what they themselves believe will save them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืžืจื• ืชืงืขื• ืฉื•ืคืจ. ื”ื–ื”ื™ืจื• ืืช ื™ื•ืฉื‘ื™ ื”ืืจืฅ ืฉื™ืชืงืขื• ื‘ืฉื•ืคืจ ืœื‘ืจื•ื—: ืžืœืื•. ืœืฉื•ืŸ ืืกื™ืคื” ื•ื”ืจื‘ื” ื™ืฉ ื‘ืžืงืจื ืืฉืจ ื™ืงืจื ืขืœื™ื• ืžืœื ืจื•ืขื™ื (ื™ืฉืขื™ื”ื• ืœืดื:ื“ืณ) ื™ืงืจืื• ืื—ืจื™ืš ืžืœื (ืœืงืžืŸ ื™ื‘) ื™ื—ื“ ืขืœื™ ื™ืชืžืœืื•ืŸ (ืื™ื•ื‘ ื˜ืดื–:ื™ืณ):
and say, "Sound a shophar..." Warn the inhabitants of the land that they sound the shophar to flee. assemble Heb. ืžืœืื•. An expression of gathering, and there are many in the Scriptures: (Isaiah 31: 4) "Although a band of (ืžึฐืœึนื) shepherds gather against him," Also (infra 12:6) "They called after you a band (ืžึธืœึตื)." Also (Job 16:10) "Together they gather (ื™ืชืžืœืื•ึผืŸ) against me."

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืฉื‚ึฐืื•ึผึพื ึตึฃืก ืฆึดื™ึผึ”ื•ึนื ึธื” ื”ึธืขึดึ–ื™ื–ื•ึผ ืึทึฝืœึพืชึผึทืขึฒืžึนึ‘ื“ื•ึผ ื›ึผึดึฃื™ ืจึธืขึธึ—ื” ืึธื ึนื›ึดึ›ื™ ืžึตื‘ึดึฅื™ื ืžึดืฆึผึธืคึ–ื•ึนืŸ ื•ึฐืฉืึถึฅื‘ึถืจ ื’ึผึธื“ึฝื•ึนืœืƒ

English:

Set up a signpost: To Zion. Take refuge, do not delay! For I bring evil from the north, And great disaster.

Raise a standard toward Zion and do not stand still, for ra'ah mitzafon, evil from the north, is coming. Both Metzudat David and Radak identify the north with Bavel, which lies to the north of Eretz Yisrael along the invasion route, and Radak explains that the signal is raised on the tower of Zion because it stands high and can be seen from far off.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืื• ื ืก. ืœื‘ืจื•ื— ืœืฆื™ื•ืŸ: ื”ืขื™ื–ื•. ื”ืืกืคื• ื›ืžื• ืฉืœื— ื”ืขื– (ืฉืžื•ืช ื˜):
Raise a standard to flee to Zion. assemble Heb. ื”ืขื™ื–ื•. Comp. "Send, gather (ื”ืขื–)" (Exodus 9:19).

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืขึธืœึธึคื” ืึทืจึฐื™ึตื”ึ™ ืžึดึฝืกึผึปื‘ึผึฐื›ึ”ื•ึน ื•ึผืžึทืฉืึฐื—ึดึฃื™ืช ื’ึผื•ึนื™ึดึ”ื ื ึธืกึทึ–ืข ื™ึธืฆึธึฃื ืžึดืžึผึฐืงึนืžึ‘ื•ึน ืœึธืฉื‚ึคื•ึผื ืึทืจึฐืฆึตืšึฐึ™ ืœึฐืฉืึทืžึผึธึ”ื” ืขึธืจึทึฅื™ึดืšึฐ ืชึผึดืฆึผึถึ–ื™ื ึธื” ืžึตืึตึฅื™ืŸ ื™ื•ึนืฉืึตึฝื‘ืƒ

English:

The lion has come up from its thicket: The destroyer of nations has set out, Has departed from its place, To make your land a desolation; Your cities shall be ruined, Without inhabitants.

The lion has come up from his thicket - the destroyer of nations has set out to make your land a desolation. Rashi and Metzudat David both identify the lion as Nevuchadnetzar, Rashi noting that a lion lies in ambush in the thickets of the forest, and Radak adds that the image fits because no one stood before him, as none stand before a lion.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœื” ืืจื™ื”. ื ื‘ื•ื›ื“ื ืฆืจ: ืžืกื•ื‘ื›ื•. ื“ืจืš ืืจื™ื” ืœื™ืฉื‘ ื‘ืžืืจื‘ ืกื‘ื›ื™ ื”ื™ืขืจ ืืฉืคื™ื™ืฉื™"ืฉ ื‘ืœืขื–: ืชืฆื™ื ื”. ืœืฉื•ืŸ ืฆื™ื”:
A lion has come up That is Nebuchadnezzar. from his thicket It is customary for a lion to lie in wait in the thickets of the forest (espaises in O.F.). will be desolate Heb. ืชืฆื™ื ื”, an expression of desolation.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืขึทืœึพื–ึนึ›ืืช ื—ึดื’ึฐืจึฅื•ึผ ืฉื‚ึทืงึผึดึ–ื™ื ืกึดืคึฐื“ึฃื•ึผ ื•ึฐื”ึตื™ืœึดึ‘ื™ืœื•ึผ ื›ึผึดึฅื™ ืœึนึฝืึพืฉืึธึ›ื‘ ื—ึฒืจึฅื•ึนืŸ ืึทืฃึพื™ึฐื”ึนื•ึธึ–ื” ืžึดืžึผึถึฝื ึผื•ึผืƒย {ืค}

English:

For this, put on sackcloth, Mourn and wail; For GODโ€™s blazing anger Has not turned away from us.

Put on sackcloth and wail, for the fierce anger of God has not turned away. Rashi, unusually, reads this verse as returning from Nevuchadnetzar to the death of Yoshiyahu, citing II Melachim 23:26 that even after Yoshiyahu's wholehearted repentance God did not turn from His wrath because of Menashe's provocations; Radak reads it simply - His anger has not turned from us because we have not turned to Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื–ืืช. ืžื” ื”ื•ื ื–ืืช ื›ื™ ืœื ืฉื‘ ื•ื’ื•' ื•ืืข"ืค ืฉื“ื‘ืจ ืœืžืขืœื” ื‘ื ื‘ื•ื›ื“ื ืืฆืจ ืขืœ ื”ื—ื•ืจื‘ืŸ ื›ืืŸ ื—ื–ืจ ืœื“ื‘ืจ ื‘ืžื™ืชืช ื™ืืฉื™ื”ื•: ื›ื™ ืœื ืฉื‘ ื—ืจื•ืŸ ืืฃ ื•ื’ื•'. ื•ืืข"ืค ืฉืฉื‘ ื™ืืฉื™ื”ื• ื‘ื›ืœ ืœื‘ ื ืืžืจ ื‘ื• (ืžืœื›ื™ื ื‘ ื›ืดื‘:ืืณ) ืœื ืฉื‘ ื”' ืžื—ืจื•ืŸ ืืคื• ืขืœ ื›ืœ ื”ื›ืขืกื™ื ืืฉืจ ื”ื›ืขื™ืกื• ืžื ืฉื”:
Because of this What is "this?" "For the fierce anger etc." Although he spoke above concerning Nebuchadnezzar in regards to the destruction, here he returns to speak of the death of Josiah. for the fierce anger of the Lord etc. Although Josiah repented wholeheartedly, it is stated concerning him. (II Kings 23:26)... "the Lord did not turn back from his great wrath...because of all the provocations that Manasseh had provoked Him."

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐื”ึธื™ึธึคื” ื‘ึทื™ึผื•ึนืึพื”ึทื”ื•ึผืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื™ึนืื‘ึทึฅื“ ืœึตื‘ึพื”ึทืžึผึถึ–ืœึถืšึฐ ื•ึฐืœึตึฃื‘ ื”ึทืฉื‚ึผึธืจึดึ‘ื™ื ื•ึฐื ึธืฉืึทึ™ืžึผื•ึผึ™ ื”ึทื›ึผึนึฃื”ึฒื ึดึ”ื™ื ื•ึฐื”ึทื ึผึฐื‘ึดืึดึ–ื™ื ื™ึดืชึฐืžึธึฝื”ื•ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

And in that day โ€”declares GODโ€” The mind of the king And the mind of the nobles shall fail, The priests shall be appalled, And the prophets shall stand aghast.

On that day the heart of the king and the officers will fail, the priests will be appalled and the prophets dumbfounded - the collapse of every institution meant to steady the people. Radak identifies the king as Tzidkiyahu, the priests as those of the high places whose service will cease, and the prophets as the false prophets left aghast because their promises of peace have been exposed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื” ื‘ื™ื•ื ื”ื”ื•ื. ื‘ื™ื•ืžื• ืฉืœ ื™ืืฉื™ื”ื• ื™ืชืžื”ื• ืœืžื” ืขืœืชื” ื‘ื• ื›ืœ ื›ืš ื•ื”ื ืื™ืŸ ื™ื•ื“ืขื™ืŸ ืฉืื™ืŸ ื“ื•ืจื• ื—ื•ื–ืจ ื™ืคื” ื›ืฉื‘ื ืœื‘ืขืจ ืืช ืขื›ื•"ื ืžื” ื”ื™ื• ืœื™ืฆื ื™ ื”ื“ื•ืจ ืขื•ืฉื™ืŸ ื—ื•ืงืงื™ืŸ ืฆื•ืจืช ืขื›ื•"ื ืขืœ ื“ืœืชื•ืชื™ื”ืŸ ื—ืฆื™ื” ื‘ื“ืœืช ื–ื” ื•ื—ืฆื™ื” ื‘ื“ืœืช ื–ื” ื›ืฉื”ื™ื” ืคื•ืชื—ื• ืœื ื”ื™ืชื” ื ื›ืจืช ื•ื›ืฉื”ืœืš ืžืฉื ืกื•ื’ืจื” ื•ื”ื™ื ืžืชื—ื‘ืจืช:
And it shall be on that day On the day of Josiah they will wonder why so much befell him, for they do not know that his generation did not repent properly. When he came to abolish idolatry, what did the scorners of the generation do? They would engrave an image of a pagan deity on their doors, half of it on this door and half of it on this door. When he would open it, it was not discernible, and when he went away from there, he would close it, and it would join together.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึธึฝืึนืžึทึžืจ ืึฒื”ึธึฃื”ึผโ€‰ื€ ืึฒื“ึนื ึธึฃื™ ื™ึฑื”ึนื•ึดึ—ื” ืึธื›ึตืŸึฉ ื”ึทืฉืึผึตึจื ื”ึดืฉืึผึตึœืืชึธ ืœึธืขึธึคื ื”ึทื–ึผึถื”ึ™ ื•ึฐืœึดื™ืจื•ึผืฉืึธืœึทึฃอึดื ืœึตืืžึนึ”ืจ ืฉืึธืœึ–ื•ึนื ื™ึดื”ึฐื™ึถึฃื” ืœึธื›ึถึ‘ื ื•ึฐื ึธื’ึฐืขึธึฅื” ื—ึถึ–ืจึถื‘ ืขึทื“ึพื”ึทื ึผึธึฝืคึถืฉืืƒ

English:

And I said: Ah, my Sovereign GOD! Surely You have deceived this people and Jerusalem, saying: It shall be well with youโ€” Yet the sword threatens the very life!

The chapter's most difficult verse: the prophet protests that God Himself has utterly deceived this people by letting them be told peace shall be yours while the sword reaches the very soul. Rashi ties the word hisheta to the serpent's hishi'ani in Bereishit 3:13 and locates the deception in the false prophets; Metzudat David explains that because God did not punish them the people assumed truth was on their side; Radak offers both that divine forbearance toward lying prophets functions as deception, and Rav Saadia Gaon's reading that the verb means God exposed the deceivers.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฉื ื”ืฉืืช. ืื˜ื™ื ื˜ื"ืจ ื‘ืœืขื– ืœืฉื•ืŸ ื”ื ื—ืฉ ื”ืฉื™ืื ื™ (ื‘ืจืืฉื™ืช ื’ืณ:ื™ืดื’) ืฉื ื‘ื™ืื™ ื”ืฉืงืจ ื ื‘ืื™ื ืœื›ื ืฉืœื•ื ื™ื”ื™ื” ืœื›ื:
Surely You have misled Heb. ื”ืฉื ื”ืฉืืช (fa)tenter in O.F.), tempting, an expression like (Gen. 3: 13) "The serpent misled me (ื”ืฉื™ืื ื™)," for the false prophets prophesy for them, You will have peace.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื‘ึผึธืขึตึฃืช ื”ึทื”ึดึ—ื™ื ื™ึตืึธืžึตึคืจ ืœึธืขึธืึพื”ึทื–ึผึถื”ึ™ ื•ึฐืœึดื™ืจึฃื•ึผืฉืึธืœึทึ”อึดื ืจึฃื•ึผื—ึท ืฆึทึคื— ืฉืึฐืคึธื™ึดืึ™ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึ”ืจ ื“ึผึถึ–ืจึถืšึฐ ื‘ึผึทืชึพืขึทืžึผึดึ‘ื™ ืœึฅื•ึนื ืœึดื–ึฐืจึ–ื•ึนืช ื•ึฐืœึฅื•ึนื ืœึฐื”ึธื‘ึทึฝืจืƒ

English:

At that time, it shall be said concerning this people and Jerusalem: The conduct of My poor people is like searing wind From the bare heights of the desertโ€” It will not serve to winnow or to fan.

A scorching wind off the bare heights of the wilderness is coming upon the daughter of My people - and pointedly, lo lizrot v'lo l'havar, not to winnow and not to cleanse. Metzudat David explains that on the barren heights nothing blocks the wind so it sweeps all before it, and Radak draws out the theological force: ordinary wind, even when damaging, also serves by separating grain from chaff, but this wind brings Israel nothing good at all.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืขื ื”ื–ื”. ืขืœ ื”ืขื ื”ื–ื” ื›ืฉื™ื’ืœื• ื›ื•ืœื: ืฆื— ืฉืคื™ื. ืžื›ื‘ื“ ื•ืžื˜ืื˜ื ืืฃ ืืช ืฉื“ื•ืช ื™ื‘ืœื™ ื”ืžื™ื ืœืฉื™ืชื ืžื“ื‘ืจ, ืœ"ื ืฆื— ืœ' ืฆืžื ื“ืžืชืจื’ืžื™ื ืŸ ืฆื—ื•ืชื: ื“ืจืš ื‘ืช ืขืžื™. ืื•ืชื• ืจื•ื— ื‘ื ื•ื’ื ืœื ืœื–ืจื•ืช ืžื•ืฅ ืžื’ื•ืจืŸ ืื”ื‘ื•ื ื™ื™"ืจ ื‘ืœืขื– ื›ืžื• ื•ื™ื–ืจื ื‘ืžื–ืจื” (ืœืงืžืŸ ื›ื): ื•ืœื ืœื”ื‘ืจ. ื•ืœื ืงื•ืช ืชื‘ื•ืื” ื”ื•ื ื‘ื ื›ืœื•ืžืจ ืœื ืœื˜ื•ื‘ื” ื›ื™ ืื ืœืจืขื” ืœื”ื’ืœื•ืช ืืช ืื ืฉื™ื (ื•ื ืฉื™ื) ื˜ืฃ ื•ื‘ื”ืžื”:
of this people Concerning this people when they are all exiled. has swept the rivulets It sweeps even the fields with rivulets of water to make them into a desert. Another explanation: ืฆื— is an expression of thirst, which is translated ืฆื—ื•ืชื. [on] the way of the daughter of My people That wind will come, and also, not to winnow the chaff from the threshing floor ([a]vanner in O.F.). Comp. (infra 15:7) "And I winnowed them with a sieve (ื•ืื–ืจื ื‘ืžื–ืจื”)." and not to cleanse And not to cleanse grain does it come. That is to say, not for good but for evil, to exile men [women], and children, and livestock.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืจึงื•ึผื—ึท ืžึธืœึตึ›ื ืžึตืึตึ–ืœึผึถื” ื™ึธึฃื‘ื•ึนื ืœึดึ‘ื™ ืขึทืชึผึธึ•ื” ื’ึผึทืึพืึฒื ึดึ›ื™ ืึฒื“ึทื‘ึผึตึฅืจ ืžึดืฉืึฐืคึผึธื˜ึดึ–ื™ื ืื•ึนืชึธึฝืืƒ

English:

A full blast from them comes against Me: Now I in turn will bring charges against them.

A full wind comes at God's summons, and now He too will pronounce judgments against them. Rashi glosses ru'ach male as a full, complete resolve that God will not retract or regret, and reads mishpatim as an expression of contention; Metzudat David adds that until now the prophet argued with them about their sins, and from here God Himself will argue by bringing the calamity.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื•ื— ืžืœื. ืžืืœื” ื”ืคื•ืจืขื ื•ืช ื™ื‘ื ืœื™ ืจื•ื— ืžืœื ืจื•ื— ืฉืœื ืฉืœื ืื—ื–ื•ืจ ื‘ื• ื•ืœื ืื ื—ื. ืจื•ื— ื˜ืœื "ื˜ ื‘ืœืขื–: ืžืฉืคื˜ื™ื. ืœืฉื•ืŸ ื•ื™ื›ื•ื—:
A full spirit of these retributions shall come to me. A full spirit A full spirit, that I will not retract and not repent. spirit (talant in O.F.) debate Heb. ืžืฉืคื˜ื™ื, an expression of debating.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื”ึดื ึผึตึฃื”โ€‰ื€ ื›ึผึทืขึฒื ึธื ึดึฃื™ื ื™ึทืขึฒืœึถึ—ื” ื•ึฐื›ึทืกึผื•ึผืคึธื”ึ™ ืžึทืจึฐื›ึผึฐื‘ื•ึนืชึธึ”ื™ื• ืงึทืœึผึฅื•ึผ ืžึดื ึผึฐืฉืึธืจึดึ–ื™ื ืกื•ึผืกึธึ‘ื™ื• ืึฅื•ึนื™ ืœึธึ–ื ื•ึผ ื›ึผึดึฅื™ ืฉืึปื“ึผึธึฝื“ึฐื ื•ึผืƒ

English:

Lo, the destroyer ascends like clouds, Its chariots are like a whirlwind, Its horses are swifter than eagles. Woe to us, we are ruined!

The enemy rises like storm clouds, his chariots like a whirlwind, his horses swifter than eagles - and the people's cry breaks in: oy lanu ki shudadnu. Radak notes the aptness of each image: clouds rise quickly, the sufah is the violent racing wind, and the eagle is the swiftest and highest-flying of birds, as in the phrase ka'asher yid'eh hanasher.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื›ืกื•ืคื”. ืื™ืงื•ืžืื˜ืจื•ื‘ื™ืœื• ื‘ืœืขื–:
and like the whirlwind (comme tourbillon in O.F.)

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื›ึผึทื‘ึผึฐืกึดึจื™ ืžึตืจึธืขึธึคื” ืœึดื‘ึผึตืšึฐึ™ ื™ึฐืจึฃื•ึผืฉืึธืœึทึ”อึดื ืœึฐืžึทึ–ืขึทืŸ ืชึผึดื•ึผึธืฉืึตึ‘ืขึดื™ ืขึทื“ึพืžึธืชึทึ›ื™ ืชึผึธืœึดึฅื™ืŸ ื‘ึผึฐืงึดืจึฐื‘ึผึตึ–ืšึฐ ืžึทื—ึฐืฉืึฐื‘ึฅื•ึนืช ืื•ึนื ึตึฝืšึฐืƒ

English:

Wash your heart clean of wickedness, O Jerusalem, that you may be rescued. How long will you harbor within you Your evil designs?

In the middle of the terror the prophet turns back to plead: wash your heart clean of evil, Jerusalem, that you may be saved. Radak stresses that the word libech is the point - repentance cannot be outward only, as he said earlier that she did not return with her whole heart but in falsehood, and Metzudat David explains talin as the habitual, settled presence of these designs within her.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื•ื ืš. ื—ืžืกืš:
your iniquitous thoughts Your injustice.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึดึ›ื™ ืงึฅื•ึนืœ ืžึทื’ึผึดึ–ื™ื“ ืžึดื“ึผึธึ‘ืŸ ื•ึผืžึทืฉืึฐืžึดึฅื™ืขึท ืึธึ–ื•ึถืŸ ืžึตื”ึทึฅืจ ืึถืคึฐืจึธึฝื™ึดืืƒ

English:

Hark, one proclaims from Dan And announces calamity from Mount Ephraim!

A voice proclaims from Dan and announces disaster from Mount Ephraim - the northern frontier, so the news travels the length of the land. Rashi cites the Targum's reading that the two places name the two sins, the calf at Dan and Michah's idol on the mountain of Ephraim, and adds the striking teaching that sin breaks before it and after it, since Avraham's strength weakened at Dan (Bereishit 14:14) because his descendants would one day serve idols there.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืงื•ืœ ืžื’ื™ื“ ืžื“ืŸ. ืืจื™ ืงืœ ื ื‘ื™ื™ื ืžืชื ื‘ืŸ ืขืœื™ื”ื•ืŸ ื“ื™ื’ืœื•ืŸ ืขืœ ื“ืคืœื—ื• ืœืขื’ืœื” ื“ื‘ื“ืŸ ื•ืžื‘ืฉืจืŸ ื‘ืฉื•ืจืŸ ื‘ื™ืฉืŸ ื™ื™ืชื•ืŸ ืขืœื™ื”ื•ืŸ ืขืœ ื“ืืฉืชืขื‘ื“ื• ืœืฆืœืžื ื“ืืงื™ื ืžื™ื›ื” ื‘ื˜ื•ืจื ื“ื‘ื™ืช ืืคืจื™ื ื•ืืข"ืค ืฉื›ื‘ืจ ื’ืœื• ื”ืขื’ืœื™ื ืžื™ืžื•ืช ืกื ื—ืจื‘ ืขื“ื™ื™ืŸ ืขื•ื•ื ื ืงื™ื™ื ื’ื“ื•ืœื” ื”ื™ื ืขื‘ื™ืจื” ืฉืฉื•ื‘ืจืช ืœืคื ื™ื” ื•ืœืื—ืจื™ื” ืœืคื ื™ื” ืžื™ืžื•ืช ืื‘ืจื”ื ืฉื ืืžืจ ื•ื™ืจื“ื•ืฃ ืขื“ ื“ืŸ (ื‘ืจืืฉื™ืช ื™ืดื“:ื™ืดื“) ื›ื™ื•ืŸ ืฉื”ื’ื™ืข ืœื“ืŸ ืชืฉืฉ ื›ื—ื• ืฉืขืชื™ื“ื™ืŸ ื‘ื ื™ื• ืœืขื‘ื•ื“ ืฉื ืขื›ื•"ื ื•ืœืื—ืจื™ื” ื‘ื—ื•ืจื‘ืŸ ื”ื‘ื™ืช ืฉื ืืžืจ ื›ื™ ืงื•ืœ ืžื’ื™ื“ ืžื“ืŸ: ื•ืžืฉืžื™ืข ืื•ืŸ. ืื•ืŸ ืฉื‘ืจ:
For a voice proclaims from Dan Jonathan paraphrases: "Behold the voice of the prophets prophesy about them that they will be exiled because they worshipped the calf that was in Dan, and people bringing bad tidings will come upon them because they subordinated themselves to the image that Micah erected on the mountain of the house of Ephraim." Although the calves had already been exiled since the days of Sennacherib, their iniquity was still existing. Sin is harsh, for it destroys [lit. breaks] before it and after it; before it, since the days of Abraham, as it is stated (Gen. 14:14): "And he pursued until Dan." As soon as he reached Dan, he grew faint [lit. his strength was weakened], for his children would, in the future, worship idols there, and after it, in the destruction of the Temple, as it is stated: "A voice proclaims from Dan." and announces calamity Heb. ืื•ืŸ, a breach.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื”ึทื–ึฐื›ึผึดึฃื™ืจื•ึผ ืœึทื’ึผื•ึนื™ึดึ—ื ื”ึดื ึผึตื”ึ™ ื”ึทืฉืึฐืžึดึฃื™ืขื•ึผ ืขึทืœึพื™ึฐืจื•ึผืฉืึธืœึทึ”อึดื ื ึนืฆึฐืจึดึฅื™ื ื‘ึผึธืึดึ–ื™ื ืžึตืึถึฃืจึถืฅ ื”ึทืžึผึถืจึฐื—ึธึ‘ืง ื•ึทึฝื™ึผึดืชึผึฐื ึ›ื•ึผ ืขึทืœึพืขึธืจึตึฅื™ ื™ึฐื”ื•ึผื“ึธึ–ื” ืงื•ึนืœึธึฝืืƒ

English:

Tell the nations: Here they are! Announce concerning Jerusalem: Watchers are coming from a distant land, They raise their voices against the towns of Judah.

Announce to the nations and proclaim over Jerusalem: notzrim, besiegers, are coming from a distant land and raising their voice against the cities of Judah. Rashi glosses notzrim as those who lay siege, and Radak identifies them as Nevuchadnetzar's army and explains the giving of voice as the blast of shofarot and trumpets in the camp.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื•ืฆืจื™ื. ื ื•ืชื ื™ ืžืฆื•ืจ ืขืœื™ื”ื:
besiegers Heb. ื ืฆืจื™ื. Those who will make a siege upon them.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึฐืฉืึนืžึฐืจึตึฃื™ ืฉื‚ึธื“ึทึ”ื™ ื”ึธื™ึฅื•ึผ ืขึธืœึถึ–ื™ื”ึธ ืžึดืกึผึธื‘ึดึ‘ื™ื‘ ื›ึผึดื™ึพืึนืชึดึฅื™ ืžึธืจึธึ–ืชึธื” ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Like guards of fields, they surround her on every side. For she has rebelled against Me โ€”declares GOD.

They surround her like watchmen of a field - and the reason is stated bluntly: ki oti maratah, for she has rebelled against Me. Radak explains the simile precisely, that field-watchers must stand on every side so no animal can enter from any direction, and both he and Rashi read maratah as provocation, comparing mamrim heyitem in Devarim.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉื“ื™. ื›ืžื• ืฉื“ื”: ืื•ืชื™ ืžืจืชื”. ื”ืงื ื™ื˜ื” ื›ืžื• ืžืžืจื™ื ื”ื™ื™ืชื (ื“ื‘ืจื™ื ื˜ืณ:ื–ืณ) ืžืจื’ื–ื™ืŸ:
a field like ืฉื“ื”, a field. for she has rebelled against me She has provoked Me. Comp. (Deut. 9: 24) "You have been rebellious (ืžืžืจื™ื)," provoking.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื“ึผึทืจึฐื›ึผึตืšึฐึ™ ื•ึผืžึทึฃืขึฒืœึธืœึทึ”ื™ึดืšึฐ ืขึธืฉื‚ึฅื•ึน ืึตึ–ืœึผึถื” ืœึธึ‘ืšึฐ ื–ึนึคืืช ืจึธืขึธืชึตืšึฐึ™ ื›ึผึดึฃื™ ืžึธึ”ืจ ื›ึผึดึฅื™ ื ึธื’ึทึ–ืข ืขึทื“ึพืœึดื‘ึผึตึฝืšึฐืƒย {ืค}

English:

Your conduct and your acts Have brought this upon you; This is your bitter punishment; It pierces your very heart.

The verdict is placed squarely on Judah's own conduct: your ways and your deeds have brought this upon you. Metzudat David explains that this calamity comes on account of your evil, and the phrase ki naga ad libech means the blow has drawn near and reached your very heart - the same heart the prophet has been begging them to plow, circumcise and wash.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืฉื• ืืœื”. ืœืขืฉื•ืช ืืœื” ืœืš:
have done these to you To do these to you.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืžึตืขึทึฃื™โ€‰ื€ ืžึตืขึทึจื™โ€‰ื€โ€‰[ืื•ึนื—ึดึœื™ืœึธื”] (ืื—ื•ืœื”) ืงึดื™ืจึฅื•ึนืช ืœึดื‘ึผึดึ›ื™ ื”ึนืžึถื”ึพืœึผึดึฅื™ ืœึดื‘ึผึดึ–ื™ ืœึนึฃื ืึทื—ึฒืจึดึ‘ืฉื ื›ึผึดึฃื™ ืงึคื•ึนืœ ืฉืื•ึนืคึธืจึ™ (ืฉืžืขืชื™) [ืฉืึธืžึทึฃืขึทืชึผึฐ] ื ึทืคึฐืฉืึดึ”ื™ ืชึผึฐืจื•ึผืขึทึ–ืช ืžึดืœึฐื—ึธืžึธึฝื”ืƒ

English:

Oh, my suffering, my suffering! How I writhe! Oh, the walls of my heart! My heart moans within me, I cannot be silent; For I hear the blare of horns, Alarms of war.

The prophet's body gives way under his own message: my bowels, my bowels, I writhe, the walls of my heart, my heart moans, I cannot be silent. Radak insists on the precision of shama'at nafshi - the prophet says my soul has heard, not my ear, because the enemy has not yet come and what he heard was the shofar of prophecy, and both he and Metzudat David note that the doubled me'ai me'ai is the speech of mourners, like rosho rosho in II Melachim 4:19.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื•ื—ื™ืœื”. ืœืฉื•ืŸ ื—ื™ืœ ื•ืจืชืช: ืงื™ืจื•ืช. ืื ื˜ื™ื ื"ืฉ ื‘ืœืขื–: ืฉืžืขืช ื ืคืฉื™. ืžืื—ื•ืจื™ ื”ืคืจื’ื•ื“ ื‘ืืชื ื™ ื‘ืฉื•ืจืช ืงื•ืœ ืžืชืจื•ืขืช ืžืœื—ืžื”:
I writhe in pain Heb. ืื•ื—ื™ืœื”. An expression of writhing in pain (ื—ื™ืœ) and shuddering. the walls of my heart! (ettancon in O.F.), blocking wall, perhaps from late Latin, intimus, innermost. you, my soul, have heard From behind the curtain of heaven the ridings of the sound of the alarm of war reached me.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืฉืึถึคื‘ึถืจ ืขึทืœึพืฉืึถึ™ื‘ึถืจึ™ ื ึดืงึฐืจึธึ”ื ื›ึผึดึฅื™ ืฉืึปื“ึผึฐื“ึธึ–ื” ื›ึผื‡ืœึพื”ึธืึธึ‘ืจึถืฅ ืคึผึดืชึฐืึนืึ™ ืฉืึปื“ึผึฐื“ึฃื•ึผ ืึนึฝื”ึธืœึทึ”ื™ ืจึถึ–ื’ึทืข ื™ึฐืจึดื™ืขึนืชึธึฝื™ืƒ

English:

Disaster overtakes disaster, For all the land has been ravaged. Suddenly my tents have been ravaged, In a moment, my tent cloths.

Ruin upon ruin is proclaimed, and the whole land is plundered suddenly, in a moment. Rashi reads the doubled shever as the destruction of Jerusalem coming upon the exile of Yechonyah, while Radak understands the tents and curtains as the great houses and high palaces, called tents because they proved as easy to overrun as tents.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉื‘ืจ ืขืœ ืฉื‘ืจ. ื—ืจื‘ื•ืช ื™ืจื•ืฉืœื™ื ืขืœ ื’ืœื•ืช ื™ื›ื ื™ื”: ืจื’ืข ื™ืจื™ืขื•ืชื™. ืจื’ืข ืฉื•ื“ื“ื• ื™ืจื™ืขื•ืชื™:
Destruction upon destruction The destruction of Jerusalem upon the exile of Jeconiah. in a moment my curtains In a moment my curtains were plundered.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืขึทื“ึพืžึธืชึทึ–ื™ ืึถืจึฐืึถื”ึพื ึผึตึ‘ืก ืึถืฉืึฐืžึฐืขึธึ–ื” ืงึฅื•ึนืœ ืฉืื•ึนืคึธึฝืจืƒย {ืค}

English:

How long must I see standards And hear the blare of horns?

How long must I see the standard and hear the sound of the shofar - the prophet's exhausted question, coming after two chapters of alarm. Radak explains the background: watchmen stand on high towers and raise the standard when they see the enemy so the shofar can be sounded, and he reads the verse as Yirmiyahu pleading, will You not turn back from Your fierce anger against Your people - with the following verse as God's reply.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื“ ืžืชื™ ืืจืื”. ื”ืืกื™ืคื•ืช ื”ืืœื” ื”ื ื•ืฉืื™ื ื ืก ืœื”ืงื‘ืฅ ืœื‘ื•ื ืœื”ืœื—ื:
How long will I see these groups carrying the standard to come to wage war.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื›ึผึดึฃื™โ€‰ื€ ืึฑื•ึดึฃื™ืœ ืขึทืžึผึดึ—ื™ ืื•ึนืชึดื™ึ™ ืœึนึฃื ื™ึธื“ึธึ”ืขื•ึผ ื‘ึผึธื ึดึคื™ื ืกึฐื›ึธืœึดื™ืึ™ ื”ึตึ”ืžึผึธื” ื•ึฐืœึนึฅื ื ึฐื‘ื•ึนื ึดึ–ื™ื ื”ึตึ‘ืžึผึธื” ื—ึฒื›ึธืžึดึฅื™ื ื”ึตึ™ืžึผึธื”ึ™ ืœึฐื”ึธืจึทึ”ืข ื•ึผืœึฐื”ึตื™ื˜ึดึ–ื™ื‘ ืœึนึฅื ื™ึธื“ึธึฝืขื•ึผืƒ

English:

For My people are stupid, They give Me no heed; They are foolish children, They are not intelligent. They are clever at doing wrong, But unable to do right.

God answers the prophet's plea with an indictment: My people are fools who do not know Me, clever at doing evil but ignorant of how to do good. Radak turns the verse into a definition of wisdom, arguing that intelligence divorced from knowing God is not wisdom but cunning, since real wisdom exists only with the Torah, as it is said ki hi chochmatchem uvinatchem l'einei ha'amim.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืจึธืึดึ™ื™ืชึดื™ึ™ ืึถืชึพื”ึธืึธึ”ืจึถืฅ ื•ึฐื”ึดื ึผึตื”ึพืชึนึ–ื”ื•ึผ ื•ึธื‘ึนึ‘ื”ื•ึผ ื•ึฐืึถืœึพื”ึทืฉืึผึธืžึทึ–ื™ึดื ื•ึฐืึตึฅื™ืŸ ืื•ึนืจึธึฝืืƒ

English:

I look at the earth, It is unformed and void; At the skies, And their light is gone.

The great vision begins: I looked at the earth and behold tohu vavohu, and at the heavens and their light was gone. Radak makes the reference explicit - since the land is desolate with none dwelling in her she is like tohu vavohu, as at the beginning of her creation, v'ha'aretz haytah tohu vavohu - so the Churban is narrated as an undoing of Bereishit; Metzudat David reads the vanished light as the darkness that fills the world of one in distress.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืจึธืึดึ™ื™ืชึดื™ึ™ ื”ึถื”ึธืจึดึ”ื™ื ื•ึฐื”ึดื ึผึตึ–ื” ืจึนืขึฒืฉืึดึ‘ื™ื ื•ึฐื›ื‡ืœึพื”ึทื’ึผึฐื‘ึธืขึ–ื•ึนืช ื”ึดืชึฐืงึทืœึฐืงึธึฝืœื•ึผืƒ

English:

I look at the mountains, They are quaking; And all the hills are rocking.

I looked at the mountains and they were quaking, and all the hills rocked - day three of creation coming apart. Rashi explains hitkalkalu as uprooted and flung from their place, citing Menachem's link to kilkal bachitzim in Yechezkel 21:26, while Metzudat David reads the mountains as a figure for the destruction of the officers and the mighty men.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืชืงืœืงืœื•. ื ืชืงื• ื•ื ื–ืจืงื• ืžืžืงื•ืžืŸ ื•ืขื ืงืœืงืœ ื‘ื—ืฆื™ื (ื™ื—ื–ืงืืœ ื›ืดื:ื›ืดื•) ื—ื‘ืจื• ืžื ื—ื:
moved to and fro Heb. ื”ืชืงืœืงืœื•, they were uprooted and cast out of their place. Menahem associates it with: "He shakes the arrows to and fro (ืงืœืงืœ)" (Ezek. 21:26).

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืจึธืึดึ•ื™ืชึดื™ ื•ึฐื”ึดื ึผึตึ–ื” ืึตึฃื™ืŸ ื”ึธืึธื“ึธึ‘ื ื•ึฐื›ื‡ืœึพืขึฅื•ึนืฃ ื”ึทืฉืึผึธืžึทึ–ื™ึดื ื ึธื“ึธึฝื“ื•ึผืƒ

English:

I look: no human is left, And all the birds of the sky have fled.

I looked and there was no adam, and all the birds of the heavens had fled - the sixth and fifth days of creation reversed in a single verse. Radak identifies the vanished adam as Israel who had been in the land, and explains the flight of the birds on the previous verse as hyperbole, that from the sheer devastation the birds ceased from that land altogether.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ืจึธืึดึ•ื™ืชึดื™ ื•ึฐื”ึดื ึผึตึฅื” ื”ึทื›ึผึทืจึฐืžึถึ–ืœ ื”ึทืžึผึดื“ึฐื‘ึผึธึ‘ืจ ื•ึฐื›ื‡ืœึพืขึธืจึธึ—ื™ื• ื ึดืชึผึฐืฆื•ึผึ™ ืžึดืคึผึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ืžึดืคึผึฐื ึตึ–ื™ ื—ึฒืจึฅื•ึนืŸ ืึทืคึผึฝื•ึนืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

I look: the farmland is desert, And all its towns are in ruinโ€” Because of GOD, Because of Godโ€™s blazing anger.

The final look: the fruitful land has become wilderness and all its cities are torn down, and the cause is named twice - mipnei Hashem, mipnei charon apo. Rashi preserves a midrashic reading of the whole sequence in which the mountains are the Avot and the hills the Imahot whose merit is exhausted, ein ha'adam is the merit of Moshe of whom it is said anav mikol ha'adam, and the Karmel is Eliyahu.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื ื” ื”ื›ืจืžืœ. ืืจืฅ ื”ื ื˜ื•ืข ื›ืœ ื˜ื•ื‘ ื›ื›ืจืžืœ ื ื”ื™ื” ืžื“ื‘ืจ ืžื“ืจืฉ ืื’ื“ื” ืจืื™ืชื™ ื”ื”ืจื™ื ืืœื• ื”ืื‘ื•ืช ื•ื›ืœ ื”ื’ื‘ืขื•ืช ืืœื• ืืžื”ื•ืช ื›ืœื•ืžืจ ื–ื›ื•ืชืŸ ืชืžื”, ืื™ืŸ ื”ืื“ื, ื–ื›ื•ืช ืžืฉื” ืฉื ืืžืจ ื‘ื• ืขื ื™ื• ืžื›ืœ ื”ืื“ื (ื‘ืžื“ื‘ืจ ื™ื‘) ื•ื”ื ื” ื”ื›ืจืžืœ ืืœื™ื”ื•:
and behold, the fruitful field The land, planted with all good like a forest, has become like a desert. The Midrash Aggadah states: "I saw the mountains"These are the Patriarchs. "And all the hills"These are the Matriarchs. That is to say that their merit was depleted. "There were no people"This refers to Moses, about whom it is said: "humbler than all the people" (Num. 12:3). "And behold the Karmel"This is Elijah.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื›ึผึดื™ึพื›ึนื”ึ™ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืฉืึฐืžึธืžึธึฅื” ืชึดึฝื”ึฐื™ึถึ–ื” ื›ึผื‡ืœึพื”ึธืึธึ‘ืจึถืฅ ื•ึฐื›ึธืœึธึ–ื” ืœึนึฅื ืึถืขึฑืฉื‚ึถึฝื”ืƒ

English:

(For thus said GOD: The whole land shall be desolate, But I will not make an end of it.)

A divine parenthesis interrupts the de-creation: the whole land will be desolate, but v'chalah lo e'eseh, I will not make a full end. Rashi explains that God will leave survivors who go into exile, and Radak grounds the promise in the covenant of Vayikra 26:44, that even in the land of their enemies He did not despise or reject them to destroy them utterly.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื›ืœื” ืœื ืืขืฉื”. ื‘ื™ื•ืฉื‘ื™ื” ื›ื™ ืื•ืชื™ืจ ืคืœื™ื˜ื™ื ืฉื™ืœื›ื• ื‘ื’ื•ืœื”:
but I will not make an end of its inhabitants, for I will leave over refugees who will go into exile.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ืขึทืœึพื–ึนืืชึ™ ืชึผึถืึฑื‘ึทึฃืœ ื”ึธืึธึ”ืจึถืฅ ื•ึฐืงึธื“ึฐืจึฅื•ึผ ื”ึทืฉืึผึธืžึทึ–ื™ึดื ืžึดืžึผึธึ‘ืขึทืœ ืขึทึคืœ ื›ึผึดึฝื™ึพื“ึดื‘ึผึทึ™ืจึฐืชึผึดื™ึ™ ื–ึทืžึผึนึ”ืชึดื™ ื•ึฐืœึนึฅื ื ึดื—ึทึ–ืžึฐืชึผึดื™ ื•ึฐืœึนืึพืึธืฉืึฅื•ึผื‘ ืžึดืžึผึถึฝื ึผึธื”ืƒ

English:

For this the earth mourns, And skies are dark aboveโ€” Because I have spoken, I have planned, And I will not relent or turn back from it.

For this the earth mourns and the heavens darken above, because God has spoken and planned and will not relent. Rashi reads te'eval as be laid waste and zamoti as an expression of deliberate thought, and Radak notes that the darkened heavens are a figure for the magnitude of the trouble rather than a literal event.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืื‘ืœ. ืชื—ืจื‘: ื–ืžื•ืชื™. ืœ' ืžื—ืฉื‘ื”: ืขืœ ื›ื™ ื“ื‘ืจืชื™. ื”ืคื•ืจืขื ื•ืช ื”ื–ื” ื•ืืงื™ื™ืžื ื”: ื•ืœื ืืฉื•ื‘. ื•ืœื ืื ื—ื ืœื—ืฉื•ื‘ ืžื—ืฉื‘ื•ืช ื˜ื•ื‘ื•ืช ืขืœื™ื”ื:
shall mourn Shall be destroyed. I planned Heb. ื–ืžืชื™, an expression of thought. for that which I spoke i.e., this retribution, and I will fulfill it. and I will not turn back And I will not repent to think good thoughts about them.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ืžึดืงึผึจื•ึนืœ ืคึผึธืจึธึœืฉื ื•ึฐืจึนึฃืžึตื” ืงึถึ—ืฉืึถืช ื‘ึผึนืจึทึ™ื—ึทืชึ™ ื›ึผื‡ืœึพื”ึธืขึดึ”ื™ืจ ื‘ึผึธึšืื•ึผ ื‘ึผึถืขึธื‘ึดึ”ื™ื ื•ึผื‘ึทื›ึผึตืคึดึ–ื™ื ืขึธืœึ‘ื•ึผ ื›ึผื‡ืœึพื”ึธืขึดึฃื™ืจ ืขึฒื–ื•ึผื‘ึธึ”ื” ื•ึฐืึตื™ืŸึพื™ื•ึนืฉืึตึฅื‘ ื‘ึผึธื”ึตึ–ืŸ ืึดึฝื™ืฉืืƒ

English:

At the shout of horseman and bowman The whole city flees. They enter the thickets, They clamber up the rocks. The whole city is deserted, Nobody remains there.

At the sound of horseman and archer every city flees, hiding in thickets and climbing among the rocks, until the cities stand empty of any inhabitant. Metzudat David describes the terror concretely - they hide in the dense tangled forests and climb among the boulders - and Radak explains that kol ha'ir means the people of every single city, which is why the verse concludes in the plural, none dwelling in them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืจื•ืžื”. ื›ืžื• ืจืžื” ื‘ื™ื (ืฉืžื•ืช ื˜): ื‘ืื• ื‘ืขื‘ื™ื. ื‘ื™ืขืจื•ืช ืขื‘ื™ื ืžืงื•ื ืกื™ื‘ื•ืš ืงื•ืฆื™ื ืœื”ื˜ืžืŸ: ื•ื‘ื›ืคื™ื ืขืœื•. ืกืœืข ืžืชื•ืจื’ื ื‘ื›ื™ืคื™ื:
archers Heb. ืจืžื” ืงืฉืช, lit. bow shooters. Comp. "Cast (ืจืžื”) into the sea" (Exodus 15:1). they came into the thickets Into the thick forests, a place intertwined with thorns, to hide. and they ascended among the boulders Heb. ื•ื‘ื›ืคื™ื. ืกืœืข, a rock, is translated into Aramaic as ื‘ื›ืคื™ื.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

(ื•ืืชื™) [ื•ึฐืึทึจืชึผึฐ] ืฉืึธื“ึœื•ึผื“ ืžึทึฝื”ึพืชึผึทืขึฒืฉื‚ึดึ—ื™ ื›ึผึดึฝื™ึพืชึดืœึฐื‘ึผึฐืฉืึดึจื™ ืฉืึธื ึดึœื™ ื›ึผึดึฝื™ึพืชึทืขึฐื“ึผึดึฃื™ ืขึฒื“ึดึฝื™ึพื–ึธื”ึธึ—ื‘ ื›ึผึดึฝื™ึพืชึดืงึฐืจึฐืขึดึคื™ ื‘ึทืคึผื•ึผืšึฐึ™ ืขึตื™ื ึทึ”ื™ึดืšึฐ ืœึทืฉืึผึธึ–ื•ึฐื ืชึผึดืชึฐื™ึทืคึผึดึ‘ื™ ืžึธืึฒืกื•ึผึพื‘ึธึฅืšึฐ ืขึนื’ึฐื‘ึดึ–ื™ื ื ึทืคึฐืฉืึตึฅืšึฐ ื™ึฐื‘ึทืงึผึตึฝืฉืื•ึผืƒ

English:

And you, who are doomed to ruin, What do you accomplish by wearing crimson, By decking yourself in jewels of gold, By enlarging your eyes with kohl? You beautify yourself in vain: Lovers despise you, They seek your life!

Doomed Zion is pictured as a woman dressing in crimson, decking herself in gold and painting her eyes, courting lovers who now seek her life. Rashi explains tikre'i vapuch as the paint appearing to widen the opening of the eye and identifies the ogvim as those who dally in adultery, while Radak reads the whole image as Judah's diplomacy - she imitated the nations and their gods to win their affection, and they have turned on her.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืชืœื‘ืฉื™ ืฉื ื™. ืœื”ืชื ืื•ืช ื•ืœืžืฆื•ื ืจื—ืžื™ื ืœืคื ื™ ื”ืฉื•ื“ื“: ืชืงืจืขื™ ื‘ืคื•ืš. ืœืฉื•ืŸ ืงืจื™ืขื” ืฉื”ืคื•ืš ื ืจืื” ื›ืžืจื—ื™ื‘ ืงืจืข ื”ืขื™ืŸ ื›ืš ืฉืžืขืชื™ ื•ื’ื ืžื ื—ื ืœื ื—ืœืง ื‘ืžื—ื‘ืจืช ืงืจืข: ืคื•ืš. ืœ' ื›ื—ื•ืœ: ืขื•ื’ื‘ื™ื. ื”ืžืฉื—ืงื™ื ืขื ื”ื ืฉื™ื ื‘ืฆื“ื™ ืžื™ื ื™ ื ื™ืื•ืฃ ื›ืžื• ื•ืชืขื’ื‘ื” ืขืœ ืคืœื’ืฉื™ื”ื (ื™ื—ื–ืงืืœ ื›ื’): ื ืคืฉืš ื™ื‘ืงืฉื•. ืžื‘ืงืฉื™ื ืœื”ืจื’ืš:
that you wear crimson to beautify yourself and to gain clemency before the plunderer. that you enlarge...with paint Heb. ืชืงืจืขื™. An expression of tearing, for the paint appears as widening the opening of the eye. So have I heard, and Menahem did not differentiate in the group of ืงืจืข. paint Heb. ื‘ืคื•ืš, an expression of a blue paint. lovers Heb. ืขื’ื‘ื™ื, those who jest with the women with various types of adultery. Comp. (Ezekiel 23:20) "She lusted (ื•ืชืขื’ื‘ื”) for concubinage with them." they seek your life They seek to kill you.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื›ึผึดื™ึฉ ืงึจื•ึนืœ ื›ึผึฐื—ื•ึนืœึธึœื” ืฉืึธืžึทึ—ืขึฐืชึผึดื™ ืฆึธืจึธื”ึ™ ื›ึผึฐืžึทื‘ึฐื›ึผึดื™ืจึธึ”ื” ืงึงื•ึนืœ ื‘ึผึทืชึพืฆึดื™ึผึ›ื•ึนืŸ ืชึผึดืชึฐื™ึทืคึผึตึ–ื—ึท ืชึผึฐืคึธืจึตึฃืฉื‚ ื›ึผึทืคึผึถึ‘ื™ื”ึธ ืึฝื•ึนื™ึพื ึธึฃื ืœึดึ”ื™ ื›ึผึดึฝื™ึพืขึธื™ึฐืคึธึฅื” ื ึทืคึฐืฉืึดึ–ื™ ืœึฐื”ึนืจึฐื’ึดึฝื™ืืƒย {ืค}

English:

I hear a voice as of one in travail, Anguish as of a woman bearing her first child, The voice of Fair Zion Panting, stretching out her hands: โ€œAlas for me! I faint Before the killers!โ€

The chapter closes with the voice of bat Tziyon gasping and spreading her hands like a woman in her first labour, crying that her soul faints before murderers. Radak notes that a first birth is chosen precisely because its pains are the harshest, and explains tefaresh kapeha as wringing the hands together, as one in great distress does; that the sefer's most terrifying chapter ends in the imagery of childbirth rather than death is itself significant.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืžื‘ื›ื™ืจ'. ื›ืืฉื” ื”ืžื‘ื›ืจืช ืชื—ืœืช ืœื™ื“ืชื”: ืชืชื™ืคื—. ืชื™ื™ืœื™ืœ ื•ืชืฆืขืง ื’ื ื™ื—ื•' ืงื•ื ืคืœื™ื™ื "ื˜ ื‘ืœืขื– ื›ืžื• ื•ื™ืคื— ื—ืžืก (ืชื”ื™ืœื™ื ื›ืดื–:ื™ืดื‘) ืœ' ื“ื™ื‘ื•ืจ: ืื•ื™ ื ื ืœื™. ื›ืš ืื•ืžืจืช:
like a woman bearing her first child Heb. ื›ืžื‘ื›ื™ืจื”, like a woman bearing her first child, the beginning of her birth. who will wail Heb. ืชืชื™ืคื—, she will wail and cry out with sighs (konpljjnt in O. F:). Comp. "who speak (ื•ื™ืคื—) violence" (Psalms 27:12), an expression of speech. "Woe is to me..." This is what she says.

โ† Jeremiah 3 | Jeremiah 5 โ†’

Back to Jeremiah | Back to Nach Yomi