Jeremiah 8
ืืจืืืื ืคืจืง ืืณ
Section: ื ืืืืื ยท ื ืืืืื ืืืจืื ืื | Book: Jeremiah | Chapter: 8 of 52 | Day: 221 of 742
Date: September 20, 2026
ืงืืืื ืขื ืื ืดื
Chapter 8 opens where chapter 7 left off, in the valley of Ben Hinnom among the graves, and it opens with an image so grotesque that the classical commentators felt obliged to explain why it counts as punishment at all. Baโet hahi, at that time, the bones of the kings of Yehudah and of her officers, the bones of the kohanim and the bones of the neviโim and the bones of the inhabitants of Yerushalayim will be brought out of their graves and spread out before the sun and the moon and all the host of heaven - asher ahevum vaโasher avadum vaโasher halchu achareihem vaโasher derashum vaโasher hishtachavu lahem. The fivefold verb chain is the whole indictment compressed into one breath: they loved them, served them, walked after them, sought them out, bowed to them. Metzudat David identifies the priests here as the priests of the Baโal and the prophets as the false prophets, which turns the exhumation into a precise irony - the men who taught Yerushalayim to worship the heavenly bodies are laid out before those same bodies, and the gods they courted will neither shelter nor bury them. Radak notes that Sefer Melachim never records the Kasdim doing this, so the prophecy stands on its own testimony, and he raises the sharpest theological question the passage provokes: Chazal read the desecration of graves as a punishment inflicted on the living for the sins of the living, but if so, why does the next verse say death is preferable to life? His answer preserves both readings, but the image survives the debate intact. Lo yeโasfu vโlo yikaveru, lโdomen al pnei haโadamah yihyu - they will not be gathered in and they will not be buried; they will be dung on the face of the earth. This is the one thing every ancient culture, and Israel above all, believed it owed its dead, and it is withheld. And then verse 3, which is somehow worse than the bones: vโnivchar mavet mechayim, death will be chosen over life by all the remnant that remains. Rashi puts the logic with terrible economy - though they see the dead subjected to disgrace, the distress of the living is greater than that, and they will choose death anyway.
Out of that horror the chapter pivots, without transition, to a question - and the question is the theological heart of Sefer Yirmiyahu. Hayiplโu vโlo yakumu, im yashuv vโlo yashuv. Do men fall and not get up? Does one turn away and not return? The Hebrew is deliberately ambiguous and every commentator hears it differently, which is the point. Metzudat David reads two rhetorical questions in sequence: is it really the case that they fall in their sin and cannot rise, that teshuvah does not avail? and if one of them repents, will Hashem not turn back from His anger? On that reading the verse is an argument for the possibility of return so obvious that nature itself supplies the analogy - a man who trips gets up, a traveler who takes a wrong road turns around, and only this people has decided that falling is permanent. Radak binds the verse to the one that follows and makes it historical rather than logical: how many times have they fallen under the punishment of their deeds and then risen again when they returned? Has there ever once been a fall without a rising, or a genuine return that God did not answer? If not - madua shovevah, why then this backsliding? Rashi, characteristically, keeps the darker possibility in play, offering as a second reading that even if they repent the repentance will not hold, since they will hurry back to their wickedness, and citing the Targum: as for returning, it is revealed before Me that they will not return. Verse 5 answers the question with a diagnosis rather than an excuse. Meshuvah nitzachat - Rashi glosses it as meshuvat olam, a perpetual backsliding, from netzach, forever. Hechziku batarmit meโanu lashuv: they held fast to deceit and refused to return. The verb hechziku is one of grip, not drift. And in verse 6 the prophet says he listened and heard, hikshavti vaโeshma, and no man regrets his evil saying meh asiti, what have I done - three of the loneliest words in Neviโim. Instead kulo shav bimrutzatam kโsus shotef bamilchamah, each turning back into his own headlong course like a horse charging in battle. Metzudat David draws out what makes the simile devastating: the war horse rushes forward though the charge will cost it its life, and so do they, pursuing evil while destroying themselves in the pursuit.
Then comes verse 7, and the argument leaves the human world entirely. Gam chasidah bashamayim yadโah moโadeha, vโtor vโsis vโagur shamru et et boโanah, vโami lo yadโu et mishpat Hashem. Even the stork in the sky knows her appointed times, and the turtledove and the swift and the crane keep the time of their coming, but My people do not know the ordinance of the Lord. Yirmiyahu has reached for the migratory birds, and Radak explains exactly why the choice is so damning: these creatures have no sechel, no reason, only the imaginative faculty, and yet by that alone they know to move away from harm and toward good, and they keep the practice they were raised in without ever varying it. My people have sechel, were taught Torah by their teachers, inherited the way from their fathers generation after generation - and they do not know. Radak adds a lovely detail about the stork: she is called bashamayim, in the sky, because she nests high, in towers among settlements and in tall trees in the wilderness, as Tehillim says chasidah beroshim beitah. Metzudat David notes that these birds are not in any human beingโs possession - no one trains them, no one enforces their schedule - and still they neither come early nor arrive late. The verse belongs to a family of prophetic arguments from nature, the closest cousin being Yeshayahuโs yada shor konehu vachamor evus beโalav, and Radak makes the connection explicitly. But Yirmiyahuโs version cuts deeper than Yeshayahuโs, because the ox and the donkey are domesticated and might be said to know their owner from proximity. The stork answers to nobody. She keeps her moโadim because that is what it is to be a stork - and Israel, whose moโadim are written and taught and sung, does not keep hers. Radak also preserves the aggadic reading of chasidah as the white kite, named for the chesed she does with her fellows in sharing food, which quietly doubles the indictment: even the birdโs name is a virtue this people has lost.
Verse 8 turns from the ignorant to the learned, and lands the most explosive line in the chapter. Eichah tomru chachamim anachnu vโtorat Hashem itanu - how do you say, we are wise, and the Torah of the Lord is with us? Achen hineh lasheker asah et sheker sofrim - assuredly, behold, in vain the pen has worked, the scribesโ pen a lie. The phrase has been read, in modern times, as an accusation that the scribes falsified the text, and it is worth saying plainly that this is not how any of the commentators on this page understand it. Metzudat David reads lasheker as lechinam, for nothing: the one who made the quill to write the sefer Torah made it for nothing, and the scribes who wrote the Torah wrote for nothing, since you do not keep it. Radak says the same with a sharper edge - if you do not fulfill it, then for all your possession of the scroll it is as though it were never written at all. Torat Hashem itanu, on Radakโs reading, is a boast of ownership: the Torah is with us, it is in our keeping, it is written and shelved. And the prophetโs answer is that a Torah that changes nothing is a Torah that has been made into a lie, not by the scribeโs hand but by the readerโs life. Rashi takes a different path - the false pen is the false prophet, and the wisdom the people claim is the wisdom of the men who heal them al nekalah - which folds verse 8 directly into verse 11. Either way the target is the same: the professional religious class. Verse 9 completes the demolition. Hovishu chachamim, chatu vayilacheidu - the wise are shamed, dismayed, and caught; hineh bidvar Hashem maโasu vโchochmat meh lahem, they have rejected the word of the Lord, so what wisdom is theirs? Radakโs comment is one of the most quotable on the page: wisdom without Torah does not avail. The wise men will be ashamed at the moment they discover that their chochmah cannot save them, and will see that had they occupied themselves with Torah and kept it, it would have saved them from the evils now arriving. Verse 11 then repeats verbatim from chapter 6 the line that names the failure exactly - vayerapโu et shever bat ami al nekalah lemor shalom shalom vโein shalom. They heal the fracture of the daughter of My people lightly, saying peace, peace, and there is no peace. Metzudat David reads the healing as a kind of anaesthesia: they remove the worry of the coming disaster from the peopleโs hearts. The wound is real, the treatment is a word, and the word is false. And verse 12 gives the aftermath in the flattest possible register - hovishu ki toโevah asu, gam bosh lo yevoshu vโhikalem lo yadaโu. They did an abomination and did not blush; they did not even know what shame is.
From verse 13 the chapter descends into the disaster itself and then, astonishingly, into the prophet. Asof asifem - no grapes on the vine, no figs on the fig tree, the leaf withered. Radak notes that grapes and figs are named because they are the staples, the very pair used in the Torahโs blessing and its curse. Verse 14 is spoken by the people, and it is the sound of a population deciding there is nowhere to go: al mah anachnu yoshvim, why are we sitting here - gather, let us come into the fortified cities vโnidmah sham. Radak preserves two readings of nidmah, from damam, to be silent, and from a root of being cut off, and the pun is the verseโs whole meaning: they will go to the fortresses to be silent there, and they will be destroyed there, and they know it. Ki Hashem Elokeinu hidimanu vayashkenu mei rosh ki chatanu laโHashem - He has silenced us and given us poison water to drink, for we have sinned. It is the only confession in the chapter and it comes too late to be teshuvah; it is resignation wearing the vocabulary of repentance. Verse 15 gives the shape of that despair - kaveh lโshalom vโein tov, lโet marpeh vโhineh veโatah, hope for peace and there is no good, for a time of healing and behold, terror. Then the sound arrives: midan nishma nachrat susav, from Dan the snorting of his horses is heard, and at the noise of the neighing of his stallions the whole land quakes. Metzudat David captures the geography of dread - the enemy is still at Dan, at the far northern edge of the land, and already the sound has reached Yerushalayim. Rashi, following the Targum, hears in Dan a measure-for-measure: it was in Dan that they worshipped the calf. And verse 17 closes Godโs speech with serpents and adders asher ein lahem lachash, that have no charm - Rashi cites the tradition that a snake becomes a tzifโoni after seventy years and stops its ear against the charmer, like the deaf asp of Tehillim, while Metzudat David decodes the metaphor for the political situation: you will not be able to appease this enemy with soft words and pleading.
And then, from verse 18 to the end, the oracle breaks and something else speaks. Mavligiti alei yagon, alai libi davai - Rashi reads mavligiti as a noun of suppression: if I said I would restrain and hold in my grief, still my heart is sick within me, and he specifies the cause, from the sound of the prophecies of the coming retributions that are revealed to me. Radak preserves his brother Rabbi Mosheโs reading, that the prophet addresses grief itself and tells it that he cannot hold out against it, and he adds a note that explains the word alai, upon me: this is the prophetโs own sorrow added to the sorrow of Israel, the pain of rebuking them and not being heard. What makes verses 18 through 23 extraordinary is that the speaker keeps changing without warning and it is genuinely unclear who is weeping. Verse 19 begins hineh kol shavโat bat ami meโeretz merchakim - the voice of the cry of the daughter of My people from a distant land - and the cry itself asks haโHashem ein bโTzion im malkah ein bah, is the Lord not in Tzion, is her King not within her? and then, in the same verse, a second voice answers madua hichโisuni bifsileihem bโhavlei nechar, why did they anger Me with their idols, with alien vanities? The bat ami of verse 19 is the people speaking; the Me of the second half is the Ribbono shel Olam; the mourner of verse 21 who says hoshbarti, I am broken, is the prophet; and the mi yiten roshi mayim of verse 23 could be either. Radak notes on verse 21 that Yonatan read it as the speech of Yerushalayim herself rather than of Yirmiyahu, which is exactly the ambiguity in question - the classical readers could not settle it either. The effect is not confusion but fusion. Grief has become the one thing prophet, people and God hold in common, and the chapter refuses to sort out whose voice is whose because at this point it hardly matters. Verse 20 is the most quoted line of the four and the most exact: avar katzir kalah kayitz vaโanachnu lo noshaโnu, the harvest is past, the summer is ended, and we are not saved. Rashi grounds it in politics - they had been waiting for Egyptian help, telling themselves the Egyptians would come once the harvest was done and they were free, and the harvest of Iyar passed and the summer of Tammuz passed and no one came. Radak reads it as pure metaphor: harvest and summer are the seasons in which a person is relieved and made glad, and the times we counted on for rescue have gone by. Metzudat David hears in it the ache of tocheilet memushachah, hope deferred. Both readings are true and the verse outlives both, because everyone who has ever watched a window of possibility close knows the sentence from the inside. Then verse 22, the most famous line in the chapter and among the best known in all of Neviโim: hatzori ein bโGilad im rofeh ein sham, ki madua lo altah aruchat bat ami. Is there no balm in Gilad? Is there no physician there? Why then has the healing of the daughter of My people not come up? Rashi and Radak both note that Gilad was where the tzori came from, citing Yirmiyahuโs own later line ali Gilad ukโchi tzori, and both make the metaphor explicit rather than leaving it as a lament about medicine. Rashi: were there no righteous men among them from whom to learn, so that they might mend their ways? Radak: is there no chasid among them for whose sake God would grant atonement? Metzudat David: have they no Torah and mitzvot, have they no sages to teach them the way? The question is unanswerable precisely because the answer is yes - the balm was there, the physicians were there, and the wound stayed open anyway. The chapter ends with the prophet wishing his head were water and his eye a fountain of tears so that he might weep day and night for the slain of the daughter of his people, and this weeping is not a coda but the chapterโs real conclusion. Yirmiyahu had begun with bones that no one would bury; he ends offering to be the mourner nobody else will be.
ืคืจืง ืืณ ยท Chapter 8
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืึผึธืขึตึฃืช ืึทืึดึฃืื ื ึฐืึปืึพืึฐืึนืึธึกื (ืืืฆืืื) [ืืึนืฆึดึฃืืืึผ] ืึถืชึพืขึทืฆึฐืึฃืึนืช ืึทืึฐืึตืึพืึฐืืึผืึธึฃื ืึฐืึถืชึพืขึทืฆึฐืืึนืชึพืฉืึธืจึธืืึฉ ืึฐืึถืชึพืขึทืฆึฐืึจืึนืช ืึทืึผึนืึฒื ึดึืื ืึฐืึตึฃืชโื ืขึทืฆึฐืึฃืึนืช ืึทื ึผึฐืึดืืึดึืื ืึฐืึตึืช ืขึทืฆึฐืึฅืึนืช ืืึนืฉืึฐืึตึฝืึพืึฐืจืึผืฉืึธืึธึอึดื ืึดืงึผึดืึฐืจึตืืึถึฝืื
English:
At that timeโdeclares GODโthe bones of the kings of Judah, of its officers, of the priests, of the prophets, and of the inhabitants of Jerusalem shall be taken out of their graves
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึผืฉืึฐืึธืืึผืึฉ ืึทืฉืึผึถึจืึถืฉื ืึฐืึทืึผึธืจึตึืึท ืึผืึฐืึนึฃืโื ืฆึฐืึธึฃื ืึทืฉืึผึธืึทึืึดื ืึฒืฉืึถึจืจ ืึฒืึตืึืึผื ืึทืึฒืฉืึถึคืจ ืขึฒืึธืืึผืึ ืึทึฝืึฒืฉืึถืจึ ืึธืึฐืึฃืึผ ืึทืึฒืจึตืืึถึื ืึทืึฒืฉืึถึฃืจ ืึผึฐืจึธืฉืึืึผื ืึทืึฒืฉืึถึฅืจ ืึดึฝืฉืึฐืชึผึทืึฒืึืึผ ืึธืึถึื ืึนึคื ืึตืึธึฝืกึฐืคืึผึ ืึฐืึนึฃื ืึดืงึผึธืึตึืจืึผ ืึฐืึนึืึถื ืขึทืึพืคึผึฐื ึตึฅื ืึธืึฒืึธืึธึื ืึดืึฐืึฝืึผื
English:
and exposed to the sun, the moon, and all the host of heaven that they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึฐื ึดืึฐืึทึฅืจ ืึธึืึถืชึ ืึตืึทืึผึดึืื ืึฐืึนึื ืึทืฉืึผึฐืึตืจึดืืชึ ืึทื ึผึดืฉืึฐืึธืจึดึืื ืึดืึพืึทืึผึดืฉืึฐืคึผึธืึธึฅื ืึธืจึธืขึธึื ืึทืึผึนึืืช ืึผึฐืืืึพืึทืึผึฐืงึนืึคืึนืช ืึทื ึผึดืฉืึฐืึธืจึดืืึ ืึฒืฉืึถึฃืจ ืึดืึผึทืึฐืชึผึดึฃืื ืฉืึธึื ื ึฐืึปึื ืึฐืึนืึธึฅื ืฆึฐืึธืึฝืึนืชืย {ืก} ย ย ย ย ย ย ย ย
English:
And death shall be preferable to life for all that are left of this wicked folk, in all the other places to which I shall banish themโdeclares GOD of Hosts.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืึฐืึธืึทืจึฐืชึผึธึฃ ืึฒืึตืืึถึื ืึผึนึื ืึธืึทึฃืจ ืึฐืึนืึธึื ืึฒืึดืคึผึฐืึืึผ ืึฐืึนึฃื ืึธืงึืึผืืึผ ืึดืึพืึธืฉืึืึผื ืึฐืึนึฅื ืึธืฉืึฝืึผืื
English:
Say to them: Thus said GOD: When people fall, do they not get up again? If they turn aside, do they not turn back?
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืึทืึผึจืึผืขึท ืฉืืึนืึฐืึธึื ืึธืขึธึฅื ืึทืึผึถึื ืึฐืจืึผืฉืึธืึทึอึดื ืึฐืฉืึปืึธึฃื ื ึดืฆึผึทึืึทืช ืึถืึฑืึดึืืงืึผึ ืึผึทืชึผึทืจึฐืึดึืช ืึตืึฒื ึืึผ ืึธืฉืึฝืึผืื
English:
Why is this peopleโJerusalemโrebellious With a persistent rebellion? They cling to deceit, They refuse to return.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึดืงึฐืฉืึทึคืึฐืชึผึดื ืึธึฝืึถืฉืึฐืึธืขึ ืืึนืึพืึตึฃื ืึฐืึทืึผึตึืจืึผ ืึตึฃืื ืึดึืืฉื ื ึดืึธืึ ืขึทืึพืจึธึฃืขึธืชึืึน ืึตืืึนึืจ ืึถึฃื ืขึธืฉืึดึืืชึดื ืึผึปืึผึนึื ืฉืึธึื (ืืืจืฆืืชื) [ืึผึดืึฐืจึฃืึผืฆึธืชึธึื] ืึผึฐืกึฅืึผืก ืฉืืึนืึตึืฃ ืึผึทืึผึดืึฐืึธืึธึฝืื
English:
I have listened and heard: They do not speak honestly. No one regrets their own wickedness And says, โWhat have I done!โ They all persist in their wayward course Like a steed dashing forward in the fray.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึผึทืึพืึฒืกึดืืึธึฃื ืึทืฉืึผึธืึทึืึดื ืึธึฝืึฐืขึธืึ ืืึนืขึฒืึถึืืึธ ืึฐืชึนึคืจ (ืืกืืก) [ืึฐืกึดืืกึ] ืึฐืขึธืึืึผืจ ืฉืึธืึฐืจึืึผ ืึถืชึพืขึตึฃืช ืึผึนืึธึื ึธื ืึฐืขึทืึผึดึื ืึนึฃื ืึธืึฐืขึืึผ ืึตึืช ืึดืฉืึฐืคึผึทึฅื ืึฐืึนืึธึฝืื
English:
Even the stork in the sky knows its seasons, And the turtledove, swift, and crane Keep the time of their coming; But My people pay no heed To GODโs law.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึตืืึธึคื ืชึนึฝืืึฐืจืึผึ ืึฒืึธืึดึฃืื ืึฒื ึทึืึฐื ืึผ ืึฐืชืึนืจึทึฅืช ืึฐืึนืึธึื ืึดืชึผึธึื ืึผ ืึธืึตืึ ืึดื ึผึตึฃื ืึทืฉืึผึถึฃืงึถืจ ืขึธืฉืึธึื ืขึตึื ืฉืึถึฅืงึถืจ ืกึนืคึฐืจึดึฝืืื
English:
How can you say, โWe are wise, And we possess GODโs Instructionโ? Assuredly, for naught has the pen labored, For naught the scribes!
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืึนืึดึฃืฉืืึผ ืึฒืึธืึดึืื ืึทึืชึผืึผ ืึทืึผึดืึผึธืึตึืืึผ ืึดื ึผึตึคื ืึดืึฐืึทืจึพืึฐืึนืึธืึ ืึธืึธึืกืึผ ืึฐืืืึฐืึทึฅืช ืึถึื ืึธืึถึฝืื
English:
The wise men shall be put to shame, Shall be dismayed and caught; See, they reject the word of GOD, So their wisdom amounts to nothing.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืึธืึตืึฉ ืึถืชึผึตึจื ืึถืชึพื ึฐืฉืึตืืึถึื ืึทืึฒืึตืจึดึืื ืฉืึฐืึฝืึนืชึตืืึถืึ ืึฐืึฃืึนืจึฐืฉืึดึืื ืึผึดึคื ืึดืงึผึธืึนืึ ืึฐืขึทืึพืึผึธืึืึนื ืึผึปืึผึนึื ืึผึนืฆึตึฃืขึท ืึผึธึืฆึทืข ืึดื ึผึธืึดืืึ ืึฐืขึทืึพืึผึนืึตึื ืึผึปืึผึนึื ืขึนึฅืฉืึถื ืฉืึผึธึฝืงึถืจื
English:
Assuredly, I will give their wives to others, And their fields to dispossessors; For from the smallest to the greatest, They are all greedy for gain; Priest and prophet alike, They all act falsely.
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึทืึฐืจึทืคึผึืึผ ืึถืชึพืฉืึถึคืึถืจ ืึผึทืชึพืขึทืึผึดืึ ืขึทืึพื ึฐืงึทืึผึธึื ืึตืืึนึืจ ืฉืึธืึฃืึนืโืโืฉืึธืึืึนื ืึฐืึตึืื ืฉืึธืึฝืึนืื
English:
They offer healing offhand For the wounds of My poor people, Saying, โAll is well, all is well,โ When nothing is well.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืึนืึดึืฉืืึผ ืึผึดึฅื ืชืึนืขึตืึธึื ืขึธืฉืึืึผ ืึผึทืึพืึผึฃืึนืฉื ืึนึฝืึพืึตืึนึืฉืืึผ ืึฐืึดืึผึธืึตืึ ืึนึฃื ืึธืึธึืขืึผ ืึธืึตึื ืึดืคึผึฐืึฃืึผ ืึทื ึผึนืคึฐืึดึืื ืึผึฐืขึตึงืช ืคึผึฐืงึปืึผึธืชึธึื ืึดืึผึธืฉืึฐืึืึผ ืึธืึทึฅืจ ืึฐืึนืึธึฝืืย {ืค}
English:
They have acted shamefully; They have done abhorrent thingsโ Yet they do not feel shame, They cannot be made to blush. Assuredly, they shall fall among the falling, They shall stumble at the time of their doom โsaid GOD.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึธืกึนึฅืฃ ืึฒืกึดืืคึตึื ื ึฐืึปืึพืึฐืึนืึธึื ืึตืืึฉ ืขึฒื ึธืึดึจืื ืึผึทืึผึถึืคึถื ืึฐืึตึงืื ืชึผึฐืึตื ึดึฃืื ืึผึทืชึผึฐืึตื ึธึื ืึฐืึถืขึธืึถืึ ื ึธืึตึื ืึธืึถืชึผึตึฅื ืึธืึถึื ืึทืขึทืึฐืจึฝืึผืื
English:
I will make an end of them โdeclares GOD: No grapes left on the vine, No figs on the fig tree, The leaves all withered; Whatever I have given them is gone.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ืขึทืึพืึธืึ ืึฒื ึทึฃืึฐื ืึผ ืึนึฝืฉืึฐืึดึืื ืึตืึธืกึฐืคึืึผ ืึฐื ึธืึืึนื ืึถืึพืขึธืจึตึฅื ืึทืึผึดืึฐืฆึธึืจ ืึฐื ึดืึผึฐืึธืึพืฉืึผึธึื ืึผึดืึฉ ืึฐืึนืึธึจื ืึฑืึนืึตึคืื ืึผ ืึฒืึดืึผึธึื ืึผึ ืึทืึผึทืฉืึฐืงึตึฃื ืึผ ืึตืึพืจึนึืืฉื ืึผึดึฅื ืึธืึธึืื ืึผ ืึทืืึนืึธึฝืื
English:
Why are we sitting by? Let us gather into the fortified cities And meet our doom there. For the ETERNAL our God has doomed usโ And has made us drink a bitter draft, Because we sinned against GOD.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืงึทืึผึตึฅื ืึฐืฉืึธืึืึนื ืึฐืึตึฃืื ืึืึนื ืึฐืขึตึฅืช ืึทืจึฐืคึผึตึื ืึฐืึดื ึผึตึฅื ืึฐืขึธืชึธึฝืื
English:
We hoped for good fortune, but no happiness came; For a time of reliefโinstead there is terror!
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืึดืึผึธึคื ื ึดืฉืึฐืึทืขึ ื ึทืึฐืจึทึฃืช ืกืึผืกึธึืื ืึดืงึผืึนืึ ืึดืฆึฐืึฒืึฃืึนืช ืึทืึผึดืืจึธึืื ืจึธืขึฒืฉืึธึื ืึผืืึพืึธืึธึืจึถืฅ ืึทืึผึธืึืึนืืึผ ืึทืึผึนึฝืืึฐืืึผึ ืึถึฃืจึถืฅ ืึผืึฐืืึนืึธึืึผ ืขึดึืืจ ืึฐืึนึฅืฉืึฐืึตื ืึธึฝืึผืย {ืค}
English:
The snorting of their horses was heard from Dan; At the loud neighing of their steeds The whole land quaked. They came and devoured the land and what was in it, The towns and those who dwelt in them.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึผึดืึฉ ืึดื ึฐื ึดึจื ืึฐืฉืึทืึผึตึืึท ืึผึธืึถึื ื ึฐืึธืฉืึดืืึ ืฆึดืคึฐืขึนื ึดึืื ืึฒืฉืึถึฅืจ ืึตืืึพืึธืึถึื ืึธึืึทืฉื ืึฐื ึดืฉืึผึฐืึฅืึผ ืึถืชึฐืึถึื ื ึฐืึปืึพืึฐืึนืึธึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
Lo, I will send serpents against you, Adders that cannot be charmed, And they shall bite you โdeclares GOD.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึทืึฐืึดึฅืืึดืืชึดึื ืขึฒืึตึฃื ืึธืึืึนื ืขึธืึทึื ืึดืึผึดึฅื ืึทืึผึธึฝืื
English:
When in grief I would seek comfort, My heart is sick within me.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืึดื ึผึตืึพืงึืึนื ืฉืึทึฝืึฐืขึทึฃืช ืึผึทืชึพืขึทืึผึดึื ืึตืึถึืจึถืฅึ ืึทืจึฐืึทืงึผึดึืื ืึทึฝืืึนืึธืึ ืึตึฃืื ืึผึฐืฆึดืึผึืึนื ืึดืึพืึทืึฐืึผึธึืึผ ืึตึฃืื ืึผึธึืึผ ืึทืึผึืึผืขึท ืึดืึฐืขึดืกึืึผื ึดื ืึผึดืคึฐืกึดืึตืืึถึื ืึผึฐืึทืึฐืึตึฅื ื ึตืึธึฝืจื
English:
โIs not GOD in Zion? Is not her Sovereign in her midst? Why then did they anger Me with their images, With alien futilities?โ Hark! The outcry of my poor people From the land far and wide:
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
ืขึธืึทึฅืจ ืงึธืฆึดึืืจ ืึผึธึฃืึธื ืงึธึืึดืฅ ืึทืึฒื ึทึืึฐื ืึผ ืึฅืึนื ื ืึนืฉืึธึฝืขึฐื ืึผื
English:
โHarvest is past, Summer is gone, But we have not been saved.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืขึทืึพืฉืึถึฅืึถืจ ืึผึทืชึพืขึทืึผึดึื ืืืฉืึฐืึผึธึืจึฐืชึผึดื ืงึธืึทึืจึฐืชึผึดื ืฉืึทืึผึธึื ืึถืึฑืึดืงึธึฝืชึฐื ึดืื
English:
Because my people is shattered I am shattered; I am dejected, seized by desolation.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืึทืฆึผึณืจึดืึ ืึตึฃืื ืึผึฐืึดืึฐืขึธึื ืึดืึพืจึนืคึตึื ืึตึฃืื ืฉืึธึื ืึผึดึื ืึทืึผึืึผืขึทึ ืึนึฃื ืขึธึฝืึฐืชึธึื ืึฒืจึปืึทึืช ืึผึทืชึพืขึทืึผึดึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
Is there no balm in Gilead? Can no physician be found? Why has healing not yet Come to my poor people?
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 23
Hebrew:
ืึดึฝืึพืึดืชึผึตึคื ืจึนืืฉืึดืึ ืึทึืึดื ืึฐืขึตืื ึดึื ืึฐืงึฃืึนืจ ืึผึดืึฐืขึธึื ืึฐืึถืึฐืึผึถืึ ืืึนืึธึฃื ืึธืึทึืึฐืึธื ืึตึืช ืึทึฝืึฐืึตึฅื ืึทืชึพืขึทืึผึดึฝืืย {ืก} ย ย ย ย ย ย ย ย
English:
Oh, that my head were water, My eyes a fount of tears! Then would I weep day and night For the slain of my poor people.
Navigation
โ Jeremiah 7 | Jeremiah 9 โ