Jeremiah 6
ืืจืืืื ืคืจืง ืืณ
Section: ื ืืืืื ยท ื ืืืืื ืืืจืื ืื | Book: Jeremiah | Chapter: 6 of 52 | Day: 219 of 742
Date: September 18, 2026
ืงืืืื ืขื ืื ืดื
Chapter 6 is the chapter in which the siege stops being a prediction and becomes a sound. It opens not with an oracle but with an alarm: haโizu benei Binyamin mikerev Yerushalayim, flee for safety, children of Binyamin, out of the midst of Yerushalayim, sound the shofar in Tekoa and raise a signal-fire over Beit HaKerem, ki raโah nishkefah mitzafon vโshever gadol. Radak notices what the address costs the prophet. Yerushalayim belonged to Yehudah and Binyamin both, yet it is Binyamin who is called - and Yirmiyahu was a kohen of Anatot in the territory of Binyamin, so these are his own kin, and a man cries out first over his own. Radak adds a further, bleaker note: the command to flee is derech guzma, a kind of hyperbole, because in truth there is nowhere to run; the sense is only, if you have anywhere at all to go, go. The verse plays on names as it plays on hope - uโvitkoa tikโu shofar, blow the shofar in Tekoa - which both Rashiโs tradition and Radak label lashon nofel al lashon, sound answering sound, the way Yeshayahu says vโEkron teโaker. Metzudat David fills in the mechanics of ancient alarm: a watchtower stood in one vineyard to guard all the vineyards around it, and the beacon lit on it, masโet, was visible for miles. The chapter will end thirty verses later with a different kind of watchman and a shofar that nobody heeds, and the distance between the two is the whole argument.
What follows the alarm is one of the most disturbing metaphorical sequences in Yirmiyahu, because it is built out of gentleness. Zion is hanavah vโhamโunagah, the comely and delicate woman at rest in her dwelling - Radak reads navah as a woman settled in her naveh, tranquil, and cites Rabbi Yehudah Chayyuj who takes it from naโavu lechayayich, sheer beauty, which is how Yonatan renders it, mefunaka. Into that pastoral scene the prophet introduces shepherds: eleha yavoโu roโim vโedreihem, takโu aleha ohalim saviv, raโu ish et yado. Radak decodes the parable exactly - the kings coming to destroy her are the shepherds, their armies the flocks, and Metzudat David reads the shepherds as low and contemptible men, the Kasdim, who do not know how to honor what is honorable. But the horror is in the verb. Shepherds pitch tents and graze; there is nothing violent in the picture at all, and that is precisely the violence. Each grazes et yado, his own patch, meaning, as Radak puts it, one king or officer besieges this city and another that one until the land is finished. Then the siege talk itself is quoted, and it is chillingly ordinary military chatter: kadshu aleha milchamah, kumu vโnaโaleh batzohorayim, and when the day slips away, oy lanu ki fanah hayom ki yinatu tzilelei arev, and then kumu vโnaโaleh balailah vโnashchitah armenoteha. Metzudat David hears in the sigh of the besiegers pure appetite - they cannot bear to wait for morning. Radak hears something else. He takes oy lanu as the prophetโs own interjection breaking into the enemyโs speech: they name noon and night because those are the hours of harm, and what for them is bright daylight is for us the fading of the light, ki lanu chashach hayom. Rashiโs tradition, remembering what actually happened, notes flatly that when the day turned toward evening they set the Beit HaMikdash alight.
At the center of the first half stands the diagnosis that justifies the siege. Kirtu etzah vโshifchu al Yerushalayim solelah - Rashi insists that etzah here has no mappik and is not the word for counsel at all but a collective for trees, the way dagah is a collective for fish, since one does not speak of cutting down advice; Radak and Metzudat David describe the siege-work in detail, timber and earth thrown into the trenches around the city until the mound rises high enough to climb. And the reason is given in five words: hi haโir hofkad kulah oshek bโkirbah. Radak reads kulah oshek with force - not merely that oppression is found somewhere in her, but that a man will find extortion inside the city, in the streets and houses, so that one hardly needs to mention the highways outside. Verse 7 gives the image that governs the whole indictment: kโhakir bayir meimeha ken hekerah raโatah, as a well keeps its waters flowing, so she keeps her evil flowing. Rashiโs gloss is that their evil is a spring, constantly increasing and renewing itself; Radak stresses the word tamid and turns it back on the deniers of chapter 5 - al panai tamid, meaning I see and I watch always, not as they say, God does not see us. Out of that comes the extraordinary appeal of verse 8, hivasri Yerushalayim pen teka nafshi mimech, be warned, Yerushalayim, lest My soul be wrenched away from you and I make you a desolation, a land uninhabited. Rashi observes that the root yeka is one of those verbs that can mean both joining and severing, and Radak explains teka nafshi as the tearing of a thing out of its place, comparing vateka kaf yerech Yaโakov. The chapter has been describing the destruction as already in motion, and here, in the middle of it, the door is held open one more time. That is the shape of Yirmiyahuโs entire ministry.
Verses 13 through 16 are the theological heart of the chapter and among the most quoted lines in all of Neviโim. The corruption is first shown to be universal in both directions, social and religious: ki miketanam vโad gedolam kulo botzea batza, umiโnavi vโad kohen kulo oseh shaker - from small to great every one of them is greedy for gain, and from prophet to priest every one of them deals falsely. Radakโs comment is a piece of exact justice: just as they all sinned, so they will all be struck. Then verse 14, vayerapโu et shever bat ami al nekalah lemor shalom shalom vโein shalom. The word shever is the word for a fracture, and rapa is the verb for setting a broken bone; the accusation is medical malpractice on a national scale. Rashi puts it with devastating simplicity: it is easy for the false prophets to get the words out of their mouths and say you shall have peace, and with that speech they heal the coming catastrophe. Metzudat David sharpens the mechanism - what they actually heal is not the wound but the worry; they remove from the peopleโs hearts the dread of the evil that is coming, which is not treatment but anesthesia. Radak notes that the healers here are the false prophets and the kohanim together, and that al nekalah means with a cheap word, a saying with nothing in it, while the enemy comes day after day. Peace twice repeated, and no peace: the doubling is the lieโs own signature, since the more confidently a reassurance is asserted the less it needs to be true. Verse 15 completes the picture with the loss of the last faculty that might still have saved them - hovishu ki toโevah asu gam bosh lo yevoshu gam hachlim lo yadaโu. Radak reads the opening as a question of astonishment - when they committed an abomination, were they ashamed? - and then explains gam hachlim lo yadaโu as an inability even to register humiliation when someone humiliates them for the evil they do. A society can survive doing wrong. It cannot survive losing the capacity to blush.
Then comes verse 16, which more than any other verse in Sefer Yirmiyahu has been carried out of its context and into the vocabulary of Jewish self-understanding: imdu al derachim urโu vโshaโalu lintivot olam ei zeh derech hatov ulchu vah umtzeโu margoa lโnafshechem, vayomru lo nelech. Stand at the roads and look, ask for the ancient paths - which is the good way - and walk in it, and you will find rest for your souls. Radakโs reading is the fullest and it is worth following closely. Stand on the roads, he says, means stand in your own understanding at the fork between the good way and the bad way, and look with your intelligence, exactly as Eliyahu said on Carmel, how long will you leap between two opinions. The prophets of truth are telling you to turn back; the prophets of falsehood are telling you the road you are on is fine and that shalom yihyeh lachem. So test it two ways. First by sechel, reason - work out for yourselves which road is good. Second by kabbalah, by inherited testimony - and that is what shaโalu lintivot olam means, ask about the generations that came before, as Moshe said, sheโal avicha vโyagedcha, and you will find that whoever held to the way of truth came to good and whoever held to the way the false prophets are urging on you came to harm. Reason and tradition, and both point the same way. And the promise attached is not victory or prosperity but margoa lโnafshechem - Rashi glosses margoa simply as menuchah, rest - which is to say that the good road is offered as the road on which a soul can finally stop being afraid. The answer is three syllables: lo nelech. We will not go. Radak supplies the tone: we will not even investigate, because what we are already holding is good in our eyes. Verse 17 repeats the structure with the watchmen - vahakimoti aleichem tzofim hakshivu lโkol shofar, and Rashi explains the military image, that in a time of danger men are posted on the towers and one who sees a troop approaching blows a shofar so the people can arm themselves, and so I posted prophets - and the answer comes back in the same shape: lo nakshiv. Two refusals, one of the road and one of the alarm, and between them the chapterโs verdict.
The remainder of the chapter draws out the consequences of those two refusals with a terrible logic. If the word will not be heard, then the sacrifices are worthless: lamah zeh li levonah miSheva vโkaneh hatov meโeretz merchak. Radakโs explanation of why frankincense and sweet cane are named is precise - these had to be imported because they were not found in Eretz Yisrael, and ketoret was brought to make the offering acceptable; so if the offering itself is not wanted, why go to the trouble and expense of importing what was supposed to make it fit? The cult is not attacked; it is simply declared beside the point, exactly as it was in Shmuelโs hineh shemoa mizevach tov. Then the enemy is described a second time and in full - am ba meโeretz tzafon, akzari hu vโlo yerachemu, kolam kayam yehemeh - and the sea to which their noise is compared is the same sea that in chapter 5 kept the boundary God set for it; here that roar has been unleashed. Verse 24 shifts to the first person plural, shamanu et shomโo rafu yadeinu, and Radak notes that the prophet includes himself among those who tremble at his own words. The mourning instructions of verse 26 are the chapterโs most human moment: bat ami chigri sak vโhitpalshi baโefer, evel yachid asi lach mispad tamrurim. Rashi defines evel yachid exactly - the mourning of a man who has one son and no other and he dies - and Radak adds that the mourning is to begin now, before the blow, ki fitom yavo, because you will not know the hour. Rashiโs last word on the verse is the most startling: aleinu, upon us, kivyachol, so to speak, upon Me and upon you. The destroyer comes upon God as well.
The chapter closes with an image drawn from metallurgy, and it is Yirmiyahuโs own job description. Bachon netaticha bโami mivtzar - Rashi and Radak both take bachon as a word for strength, a tower, reading it with the charge of chapter 1, hineh netaticha hayom lโir mivtzar, so that God is telling the prophet not to fear them; and then the second half, vโyadata uvachanta et darkam, puns on the same root and turns him into an assayer, one who tests. What he tests is described in verse 28: kulam sarei sorerim, holchei rachil, nechoshet uโvarzel. Rashi records two readings - that they carry slander between copper and iron, sowing hatred between powerful men, and his own preferred reading, that they are talebearers as hard as bronze and iron in maintaining their lies - while Radak takes the metals as the officers and their servants working as one alloy, since bronze and iron were smelted together precisely because iron alone will not hold an edge. Verse 29 turns that metal into the refinerโs crucible and makes the failure explicit: nachar mapuach meโesh tam oferet, lashav tzaraf tzarof, vโraโim lo nitaku. Rashi and Metzudat David describe the process - lead is placed in the crucible with the silver to draw off the dross, the bellows is blown, and here the bellows is scorched and the lead entirely consumed, and still the dross has not separated. Radak makes the allegory unbearable by naming the parts: the bellows is the prophet, and more precisely his mouth and his throat, and the blowing is his speech, so that what has been burned out and worn through by all this refining is Yirmiyahu himself, calling early and calling late until his throat is raw, and the raโim are still not melted down. And so the last verse: kesef nimโas karโu lahem ki maโas Hashem bahem. Rashiโs gloss is four words long and it is the saddest sentence in the chapter - silver that cannot be refined by any labor. Metzudat David and Radak both stress the causal chain: they are called rejected silver because the dross cannot be separated out, and God rejected them because they would not be parted from their evil. Yet the metaphor itself leaves a door open that the sentence does not, for silver called nimโas is still silver, and a later prophet will speak of a refining that does succeed, uvachantim kivchon et hazahav. Chapter 6 ends at the moment before that, with the bellows burned through and the fire out and the word margoa still standing, unclaimed, in the middle of the chapter.
ืคืจืง ืืณ ยท Chapter 6
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืึธืขึดึฃืืึผโื ืึผึฐื ึตึฃื ืึดื ึฐืึธืึดึื ืึดืงึผึถึืจึถืึ ืึฐืจึฃืึผืฉืึธืึทึอึดื ืึผืึดืชึฐืงึืึนืขึทึ ืชึผึดืงึฐืขึฃืึผ ืฉืืึนืคึธึืจ ืึฐืขึทืึพืึผึตึฅืืช ืึทืึผึถึืจึถื ืฉืึฐืึฃืึผ ืึทืฉืึฐืึตึืช ืึผึดึฅื ืจึธืขึธึื ื ึดืฉืึฐืงึฐืคึธึฅื ืึดืฆึผึธืคึืึนื ืึฐืฉืึถึฅืึถืจ ืึผึธืึฝืึนืื
English:
Flee for refuge, O people of Benjamin, Out of the midst of Jerusalem! Blow the horn in Tekoa, Set up a signal at Beth-haccerem! For evil is appearing from the north, And great disaster.
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึทื ึผึธืึธืึ ืึฐืึทืึผึฐืขึปื ึผึธืึธึื ืึผึธืึดึืืชึดื ืึผึทืชึพืฆึดืึผึฝืึนืื
English:
Fair Zion, the lovely and delicate, I will destroy.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึตืึถึืืึธ ืึธืึนึฅืืึผ ืจึนืขึดึืื ืึฐืขึถืึฐืจึตืืึถึื ืชึผึธืงึฐืขึจืึผ ืขึธืึถึคืืึธ ืึนึฝืึธืึดืืึ ืกึธืึดึืื ืจึธืขึืึผ ืึดึฅืืฉื ืึถืชึพืึธืึฝืึนื
English:
Against her come shepherds with their flocks, They pitch tents all around her; Each grazes the sheep under his care.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืงึทืึผึฐืฉืึคืึผ ืขึธืึถึืืึธึ ืึดืึฐืึธืึธึื ืงึืึผืืึผ ืึฐื ึทืขึฒืึถึฃื ืึทึฝืฆึผืืึณืจึธึืึดื ืึฅืึนื ืึธึื ืึผึ ืึผึดึฝืึพืคึธื ึธึฃื ืึทืึผึืึนื ืึผึดึฅื ืึดื ึผึธืึืึผ ืฆึดืึฐืึตืึพืขึธึฝืจึถืื
English:
Prepare for battle against her: โUp! we will attack at noon.โ โAlas for us! for day is declining, The shadows of evening grow long.โ
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืงึืึผืืึผ ืึฐื ึทืขึฒืึถึฃื ืึทืึผึธึืึฐืึธื ืึฐื ึทืฉืึฐืึดึืืชึธื ืึทืจึฐืึฐื ืึนืชึถึฝืืึธืย {ืค}
English:
โUp! let us attack by night, And wreck her fortresses.โ
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึผึดึฃื ืึนึคื ืึธืึทืจึ ืึฐืึนืึธึฃื ืฆึฐืึธืึืึนืช ืึผึดืจึฐืชึฃืึผ ืขึตืฆึธึืึฟ ืึฐืฉืึดืคึฐืึฅืึผ ืขึทืึพืึฐืจืึผืฉืึธืึทึอึดื ืกึนึฝืึฐืึธึื ืึดึืื ืึธืขึดึฃืืจ ืืืคึฐืงึทึื ืึผึปืึผึธึืึผ ืขึนึฅืฉืึถืง ืึผึฐืงึดืจึฐืึผึธึฝืึผื
English:
For thus said GOD of Hosts: Hew down her trees, And raise a siege mound against Jerusalem. She is the city destined for punishment; Only fraud is found in her midst.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึผึฐืึธืงึดึฅืืจ (ืืืจ) [ืึผึทึืึดืจึ] ืึตืืึถึืืึธ ืึผึตึื ืึตืงึตึฃืจึธื ืจึธืขึธืชึธึืึผ ืึธืึธึฃืก ืึธึ ืฉืึนึ ื ืึดืฉืึผึธึจืึทืข ืึผึธึงืึผ ืขึทืึพืคึผึธื ึทึื ืชึผึธืึดึืื ืึณืึดึฅื ืึผืึทืึผึธึฝืื
English:
As a well flows with water, So she flows with wickedness. Lawlessness and rapine are heard in her; Before Me constantly are sickness and wounds.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึดืึผึธึฝืกึฐืจึดืึ ืึฐืจึฃืึผืฉืึธืึทึอึดื ืคึผึถืึพืชึผึตืงึทึฅืข ื ึทืคึฐืฉืึดึื ืึดืึผึตึืึฐ ืคึผึถืึพืึฒืฉืึดืืึตึฃืึฐ ืฉืึฐืึธืึธึื ืึถึืจึถืฅ ืึฅืึนื ื ืึนืฉืึธึฝืึธืืย {ืค}
English:
Accept rebuke, O Jerusalem, Lest I come to loathe you, Lest I make you a desolation, An uninhabited land.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืึผึนึคื ืึธืึทืจึ ืึฐืึนืึธึฃื ืฆึฐืึธืึืึนืช ืขืึนืึตึื ืึฐืขืึนืึฐืึฅืึผ ืึทืึผึถึืคึถื ืฉืึฐืึตืจึดึฃืืช ืึดืฉืึฐืจึธืึตึื ืึธืฉืึตืึ ืึธึฝืึฐืึธึ ืึผึฐืืึนืฆึตึืจ ืขึทืึพืกึทืึฐืกึดืึผึฝืึนืชื
English:
Thus said GOD of Hosts: Let them glean over and over, as a vine, The remnant of Israel. Pass your hand again, Like a vintager, Over its branches.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืขึทืึพืึดึจื ืึฒืึทืึผึฐืจึธึคื ืึฐืึธืขึดึืืึธืึ ืึฐืึดืฉืึฐืึธึืขืึผ ืึดื ึผึตืึ ืขึฒืจึตืึธึฃื ืืืึฐื ึธึื ืึฐืึนึฅื ืืึผืึฐืึืึผ ืึฐืึทืงึฐืฉืึดึืื ืึดื ึผึตึฃื ืึฐืึทืจึพืึฐืึนืึธึื ืึธืึธึฅื ืึธืึถึื ืึฐืึถืจึฐืคึผึธึื ืึนึฅื ืึทืึฐืคึผึฐืฆืึผึพืึฝืึนื
English:
To whom shall I speak, Give warning that they may hear? Their ears are blocked And they cannot listen. See, the word of GOD has become for them An object of scorn; they will have none of it.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึฐืึตืชึฉ ืึฒืึทึจืช ืึฐืึนืึธึคืโืโืึธืึตึืืชึดืึ ื ึดืึฐืึตึฃืืชึดื ืึธืึดึืื ืฉืึฐืคึนึคืึฐ ืขึทืึพืขืึนืึธืึ ืึผึทืึืึผืฅ ืึฐืขึทึื ืกึฅืึนื ืึผึทืืึผืจึดึืื ืึทืึฐืึผึธึื ืึผึดึฝืึพืึทืึพืึดึคืืฉื ืขึดืึพืึดืฉืึผึธืึ ืึดืึผึธืึตึืืึผ ืึธืงึตึื ืขึดืึพืึฐืึตึฅื ืึธืึดึฝืืื
English:
But I am filled with GODโs wrath, I cannot hold it in. Pour it on the infant in the street, And on the company of youths gathered together! Yes, men and women alike shall be captured, Elders and those of advanced years.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืึฐื ึธืกึทึคืึผืึผ ืึธึฝืชึผึตืืึถืึ ืึทืึฒืึตืจึดึืื ืฉืึธืึฅืึนืช ืึฐื ึธืฉืึดึืื ืึทืึฐืึผึธึื ืึผึดึฝืึพืึทืึผึถึงื ืึถืชึพืึธืึดึื ืขึทืึพืึนืฉืึฐืึตึฅื ืึธืึธึืจึถืฅ ื ึฐืึปืึพืึฐืึนืึธึฝืื
English:
Their houses shall pass to others, Fields and wives as well, For I will stretch out My arm Against the inhabitants of the country โdeclares GOD.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึผึดึคื ืึดืงึผึฐืึทื ึผึธืึ ืึฐืขึทืึพืึผึฐืืึนืึธึื ืึผึปืึผึืึน ืึผืึนืฆึตึฃืขึท ืึผึธึืฆึทืข ืึผืึดื ึผึธืึดืืึ ืึฐืขึทืึพืึผึนืึตึื ืึผึปืึผึืึน ืขึนึฅืฉืึถื ืฉืึผึธึฝืงึถืจื
English:
For from the smallest to the greatest, They are all greedy for gain; Priest and prophet alike, They all act falsely.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ืึทึฝืึฐืจึทืคึผึฐืึืึผ ืึถืชึพืฉืึถึคืึถืจ ืขึทืึผึดืึ ืขึทืึพื ึฐืงึทืึผึธึื ืึตืืึนึืจ ืฉืึธืึฃืึนืโืโืฉืึธืึืึนื ืึฐืึตึืื ืฉืึธืึฝืึนืื
English:
They offer healing offhand For the wounds of My people, Saying, โAll is well, all is well,โ When nothing is well.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืึนืึดึืืฉืืึผ ืึผึดึฅื ืชืึนืขึตืึธึื ืขึธืฉืึืึผ ืึผึทืึพืึผึฃืึนืฉื ืึนึฝืึพืึตืึืึนืฉืืึผ ืึผึทืึพืึทืึฐืึดืืึ ืึนึฃื ืึธืึธึืขืึผ ืึธืึตึื ืึดืคึผึฐืึงืึผ ืึทื ึผึนืคึฐืึดึืื ืึผึฐืขึตืชึพืคึผึฐืงึทืึฐืชึผึดึฅืื ืึดืึผึธืฉืึฐืึืึผ ืึธืึทึฅืจ ืึฐืึนืึธึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
They have acted shamefully; They have done abhorrent thingsโ Yet they do not feel shame, And they cannot be made to blush. Assuredly, they shall fall among the falling, They shall stumble at the time when I punish them โsaid GOD.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืึผึนึฃื ืึธืึทึฃืจ ืึฐืึนืึธึกื ืขึดืึฐืืึผึฉ ืขึทืึพืึผึฐืจึธืึดึจืื ืึผืจึฐืึืึผ ืึฐืฉืึทืึฒืึฃืึผโื ืึดื ึฐืชึดืึฃืึนืช ืขืึนืึธึื ืึตืึพืึถึจื ืึถึคืจึถืึฐ ืึทืึผืึนืึ ืึผืึฐืืึผึพืึธึืึผ ืึผืึดืฆึฐืึฅืึผ ืึทืจึฐืึผึืึนืขึท ืึฐื ึทืคึฐืฉืึฐืึถึื ืึทืึผึนืืึฐืจึืึผ ืึนึฅื ื ึตืึตึฝืึฐื
English:
Thus said GOD: Stand by the roads and consider, Inquire about ancient paths: Which is the road to happiness? Travel it, and find tranquility for yourselves. But they said, โWe will not.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึทืึฒืงึดืึนืชึดึคื ืขึฒืึตืืึถืึ ืฆึนืคึดึืื ืึทืงึฐืฉืึดึืืืึผ ืึฐืงึฃืึนื ืฉืืึนืคึธึืจ ืึทืึผึนืืึฐืจึืึผ ืึนึฅื ื ึทืงึฐืฉืึดึฝืืื
English:
And I raised up lookouts for you: โHearken to the sound of the horn!โ But they said, โWe will not.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึธืึตึื ืฉืึดืึฐืขึฃืึผ ืึทืึผืึนืึดึื ืึผืึฐืขึดึฅื ืขึตืึธึื ืึถืชึพืึฒืฉืึถืจึพืึผึธึฝืื
English:
Hear well, O nations, And know, O community, what is in store for them.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืฉืึดืึฐืขึดึฃื ืึธืึธึืจึถืฅ ืึดื ึผึตึจื ืึธื ึนืึดึื ืึตืึดึฅืื ืจึธืขึธึื ืึถืึพืึธืขึธึฅื ืึทืึผึถึื ืคึผึฐืจึดึฃื ืึทืึฐืฉืึฐืืึนืชึธึื ืึผึดึคื ืขึทืึพืึผึฐืึธืจึทืึ ืึนึฃื ืึดืงึฐืฉืึดึืืืึผ ืึฐืชืึนืจึธืชึดึื ืึทืึผึดืึฐืึฒืกืึผึพืึธึฝืึผื
English:
Hear, O earth! I am going to bring disaster upon this people, The outcome of their own schemes; For they would not hearken to My words, And they rejected My Instruction.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
ืึธืึผึธืึพืึผึถึจื ืึดึคื ืึฐืืึนื ึธืึ ืึดืฉืึผึฐืึธึฃื ืชึธืึืึนื ืึฐืงึธื ึถึฅื ืึทืึผึืึนื ืึตืึถึฃืจึถืฅ ืึถืจึฐืึธึืง ืขึนืึฝืึนืชึตืืึถืึ ืึนึฃื ืึฐืจึธืฆึืึนื ืึฐืึดืึฐืึตืืึถึื ืึนืึพืขึธึฅืจึฐืืึผ ืึดึฝืื
English:
What need have I of frankincense That comes from Sheba, Or fragrant cane from a distant land? Your burnt offerings are not acceptable And your sacrifices are not pleasing to Me.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืึธืึตึื ืึผึนึื ืึธืึทึฃืจ ืึฐืึนืึธึื ืึดื ึฐื ึดึฅื ื ึนืชึตึื ืึถืึพืึธืขึธึฅื ืึทืึผึถึื ืึดืึฐืฉืึนืึดึืื ืึฐืึธึฃืฉืึฐืืึผ ืึธึ ื ืึธืึจืึนืช ืึผืึธื ึดึฅืื ืึทืึฐืึผึธึื ืฉืึธืึตึฅื ืึฐืจึตืขึืึน (ืืืืื) [ืึฐืึธืึธึฝืืึผ] ืย {ืค}
English:
Assuredly, thus said GOD: I shall put before this people stumbling blocks Over which they shall stumbleโ Parents and children alike, Neighbor and friend shall perish.
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืึผึนึื ืึธืึทึฃืจ ืึฐืึนืึธึื ืึดื ึผึตึื ืขึทึฅื ืึผึธึื ืึตืึถึฃืจึถืฅ ืฆึธืคึืึนื ืึฐืึฃืึนื ืึผึธืึืึนื ืึตืขึืึนืจ ืึดืึผึทืจึฐืึผึฐืชึตืึพืึธึฝืจึถืฅื
English:
Thus said GOD: See, a people comes from the northland, A great nation is roused From the remotest parts of the earth.
ืคืกืืง ืืดื ยท Verse 23
Hebrew:
ืงึถึฃืฉืึถืช ืึฐืึดืืึืึนื ืึทืึฒืึดึืืงืึผ ืึทืึฐืึธืจึดึฅื ืืึผืึ ืึฐืึนึฃื ืึฐืจึทืึตึืืึผ ืงืึนืึธืึ ืึผึทืึผึธึฃื ืึถืึฑืึถึื ืึฐืขึทืึพืกืึผืกึดึืื ืึดืจึฐืึผึธึืืึผ ืขึธืจึืึผืึฐ ืึผึฐืึดืืฉืึ ืึทืึผึดืึฐืึธืึธึื ืขึธืึทึืึดืึฐ ืึผึทืชึพืฆึดืึผึฝืึนืื
English:
They grasp the bow and javelin; They are cruel, they show no mercy; The sound of them is like the roaring sea. They ride upon horses, Accoutered like a man for battle, Against you, O Fair Zion!
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 24
Hebrew:
ืฉืึธืึทึฅืขึฐื ืึผ ืึถืชึพืฉืืืึฐืขึืึน ืจึธืคึฃืึผ ืึธืึตึืื ืึผ ืฆึธืจึธืึ ืึถืึฑืึดืงึทึืชึฐื ืึผ ืึดึืื ืึผึทืึผึฝืึนืึตืึธึฝืื
English:
โWe have heard the report of them, Our hands fail; Pain seizes us, Agony like a woman in childbirth.
ืคืกืืง ืืดื ยท Verse 25
Hebrew:
ืึทืึพ[ืชึผึตึฝืฆึฐืืึผึ] (ืชืฆืื) ืึทืฉืึผึธืึถึื ืึผืึทืึผึถึืจึถืึฐ ืึทืึพ[ืชึผึตืึตึืืึผ] (ืชืืื) ืึผึดึื ืึถึฃืจึถื ืึฐืึนืึตึื ืึธืึืึนืจ ืึดืกึผึธืึดึฝืืื
English:
Do not go out into the country, Do not walk the roads! For the sword of the enemy is there, Terror on every side.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 26
Hebrew:
ืึผึทืชึพืขึทืึผึดึคื ืึดืึฐืจึดืึพืฉืึธืงึ ืึฐืึดืชึฐืคึผึทืึผึฐืฉืึดึฃื ืึธืึตึืคึถืจ ืึตึคืึถื ืึธืึดืืึ ืขึฒืฉืึดึฃื ืึธึืึฐ ืึดืกึฐืคึผึทึื ืชึผึทืึฐืจืึผืจึดึืื ืึผึดึฃื ืคึดืชึฐืึนึื ืึธืึนึฅื ืึทืฉืึผึนืึตึื ืขึธืึตึฝืื ืึผื
English:
My poor people, Put on sackcloth And strew dust on yourselves! Mourn, as for an only child; Wail bitterly, For suddenly the destroyer Is coming upon us.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 27
Hebrew:
ืึผึธืึืึนื ื ึฐืชึทืชึผึดึฅืืึธ ืึฐืขึทืึผึดึื ืึดืึฐืฆึธึืจ ืึฐืชึตืึทึืข ืึผืึธืึทื ึฐืชึผึธึ ืึถืชึพืึผึทืจึฐืึผึธึฝืื
English:
I have made you an assayer of My people โA refiner โ You are to note and assay their ways.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 28
Hebrew:
ืึผึปืึผึธืึ ืกึธืจึตึฃื ืกืึนืจึฐืจึดึืื ืึนืึฐืึตึฅื ืจึธืึดึืื ื ึฐืึนึฃืฉืึถืช ืึผืึทืจึฐืึถึื ืึผึปืึผึธึฅื ืึทืฉืึฐืึดืืชึดึืื ืึตึฝืึผึธืื
English:
They are copper and iron: They are all stubbornly defiant; They deal basely All of them act corruptly.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 29
Hebrew:
ื ึธืึทึฃืจ ืึทืคึผึปึืึท (ืืืฉืชื) [ืึตืึตึืฉื ืชึผึทึฃื] ืขึนืคึธึืจึถืช ืึทืฉืึผึธืึฐืึ ืฆึธืจึทึฃืฃ ืฆึธืจึืึนืฃ ืึฐืจึธืขึดึืื ืึนึฅื ื ึดืชึผึธึฝืงืึผื
English:
The bellows puff; The lead is consumed by fire. Yet the smelter smelts to no purposeโ The dross is not separated out.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 30
Hebrew:
ืึผึถึฃืกึถืฃ ื ึดืึฐืึธึืก ืงึธืจึฐืึืึผ ืึธืึถึื ืึผึดึฝืึพืึธืึทึฅืก ืึฐืึนืึธึื ืึผึธืึถึฝืืย {ืค}
English:
They are called โrejected silver,โ For GOD has rejected them.
โถCommentaries (1)
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