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1“If you, Israel, want to come back,” says the Lord,
“if you want to come back to me
you must get those disgusting idols out of my sight
and must no longer go astray.
2You must be truthful, honest and upright
when you take an oath saying, ‘As surely as the Lord lives!’
If you do, the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.”
3Yes, the Lord has this to say[#tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.]
to the people of Judah and Jerusalem:
“Like a farmer breaking up hard unplowed ground,
you must break your rebellious will and make a new beginning;
just as a farmer must clear away thorns lest the seed is wasted,
you must get rid of the sin that is ruining your lives.
4Just as ritual circumcision cuts away the foreskin
as an external symbol of dedicated covenant commitment,
you must genuinely dedicate yourselves to the Lord
and get rid of everything that hinders your commitment to me,
people of Judah and inhabitants of Jerusalem.
If you do not, my anger will blaze up like a flaming fire against you
that no one will be able to extinguish.
That will happen because of the evil you have done.”
5The Lord said,[#tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity.]
“Announce this in Judah and proclaim it in Jerusalem:
‘Sound the trumpet throughout the land!’
Shout out loudly,
‘Gather together! Let us flee into the fortified cities!’
6Raise a signal flag that tells people to go to Zion.[#tn Heb “Raise up a signal toward Zion.”]
Run for safety! Do not delay!
For I am about to bring disaster out of the north.
It will bring great destruction.
7Like a lion that has come up from its lair[#tn Heb “A lion has left its lair.” The metaphor is turned into a simile for clarification. The word translated “lair” has also been understood to refer to a hiding place. However, it appears to be cognate in meaning to the word translated “lair” in Ps 10:9; Jer 25:38, a word which also refers to the abode of the Lord in Ps 76:3.]
the one who destroys nations has set out from his home base.
He is coming out to lay your land waste.
Your cities will become ruins and lie uninhabited.
8So put on sackcloth!
Mourn and wail, saying,
‘The fierce anger of the Lord
has not turned away from us!’”
9“When this happens,” says the Lord ,[#tn Heb “In that day.”]
“the king and his officials will lose their courage.
The priests will be struck with horror,
and the prophets will be speechless in astonishment.”
10In response to all this I said, “Ah, Lord God , you have surely allowed the people of Judah and Jerusalem to be deceived by those who say, ‘You will be safe!’ But in fact a sword is already at our throats.”[#tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.; #tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.; #tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.; #tn Heb “this people and Jerusalem.”; #tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.; #tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.]
11“At that time the people of Judah and Jerusalem will be told,[#tn Heb “this people and Jerusalem.”]
‘A scorching wind will sweep down
from the hilltops in the desert on my dear people.
It will not be a gentle breeze
for winnowing the grain and blowing away the chaff.
12No, a wind too strong for that will come at my bidding.[#tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…”]
Yes, even now I, myself, am calling down judgment on them.’
13Look! The enemy is approaching like gathering clouds.[#tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.]
The roar of his chariots is like that of a whirlwind.
His horses move more swiftly than eagles.”
I cry out, “We are doomed, for we will be destroyed!”
14“Oh people of Jerusalem, purify your hearts from evil[#tn Heb “Oh, Jerusalem, wash your heart from evil.”]
so that you may yet be delivered.
How long will you continue to harbor up
wicked schemes within you?
15For messengers are coming, heralding disaster,
from the city of Dan and from the hills of Ephraim.
16They are saying,[#tn The words “They are saying” are not in the text but are implicit in the connection and are supplied in the translation for clarification.]
‘Announce to the surrounding nations,
“The enemy is coming!”
Proclaim this message to Jerusalem:
“Those who besiege cities are coming from a distant land.
They are ready to raise the battle cry against the towns in Judah.”’
17They will surround Jerusalem[#tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).]
like men guarding a field
because they have rebelled against me,”
says the Lord .
18“The way you have lived and the things you have done[#tn Heb “Your way and your deeds.”]
will bring this on you.
This is the punishment you deserve, and it will be painful indeed.
The pain will be so bad it will pierce your heart.”
19I said,[#tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.]
“Oh, the feeling in the pit of my stomach!
I writhe in anguish.
Oh, the pain in my heart!
My heart pounds within me.
I cannot keep silent.
For I hear the sound of the trumpet;
the sound of the battle cry pierces my soul!
20I see one destruction after another taking place,[#tn The words, “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a.]
so that the whole land lies in ruins.
I see our tents suddenly destroyed,
their curtains torn down in a mere instant.
21“How long must I see the enemy’s battle flags
and hear the military signals of their bugles?”
22The Lord answered,[#tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.]
“This will happen because my people are foolish.
They do not know me.
They are like children who have no sense.
They have no understanding.
They are skilled at doing evil.
They do not know how to do good.”
23“I looked at the land and saw that it was an empty wasteland.[#tn Heb “I looked at the land and behold...” This indicates the visionary character of Jeremiah’s description of the future condition of the land of Israel.; #tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force, the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos.]
I looked up at the sky, and its light had vanished.
24I looked at the mountains and saw that they were shaking.
All the hills were swaying back and forth!
25I looked and saw that there were no more people,[#tn Heb “there was no man/human being.”]
and that all the birds in the sky had flown away.
26I looked and saw that the fruitful land had become a desert
and that all of the cities had been laid in ruins.
The Lord had brought this all about
because of his blazing anger.
27All this will happen because the Lord said,[#tn Heb “For this is what the Lord said,”]
“The whole land will be desolate;
however, I will not completely destroy it.
28Because of this the land will mourn
and the sky above will grow black.
For I have made my purpose known
and I will not relent or turn back from carrying it out.”
29At the sound of the approaching horsemen and archers
the people of every town will flee.
Some of them will hide in the thickets.
Others will climb up among the rocks.
All the cities will be deserted.
No one will remain in them.
30And you, Zion, city doomed to destruction,[#tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.]
you accomplish nothing by wearing a beautiful dress,
decking yourself out in jewels of gold,
and putting on eye shadow!
You are making yourself beautiful for nothing.
Your lovers spurn you.
They want to kill you.
31In fact, I hear a cry like that of a woman in labor,[#tn The particle כִּי (ki) is more likely asseverative here than causal.]
a cry of anguish like that of a woman giving birth to her first baby.
It is the cry of Daughter Zion gasping for breath,
reaching out for help, saying, “I am done in!
My life is ebbing away before these murderers!”