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Selected Verse: Jeremiah 6:26 - Strong Concordance

Verse	Translation	Text
Jer 6:26	Strong Concordance	O daughter [01323] of my people [05971], gird [02296] thee with sackcloth [08242], and wallow [06428] thyself in ashes [0665]: make [06213] thee mourning [060], as for an only son [03173], most bitter [08563] lamentation [04553]: for the spoiler [07703] shall suddenly [06597] come [0935] upon us.
	King James	O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
wallow . . . in ashes-- (Jer 25:34; Mic 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30). as for an only son-- (Amo 8:10; Zac 12:10). lamentation--literally, "lamentation expressed by beating the breast."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

wallow . . . in ashes-- (Jer 25:34; Mic 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30).

as for an only son-- (Amo 8:10; Zac 12:10).

lamentation--literally, "lamentation expressed by beating the breast."

Notes on the Bible, by Albert Barnes, [1834]
Wallow thyself in ashes - Violent distress is accustomed to find relief in eccentric actions, and thus the wallowing in ashes shows that Jerusalem's grief is unbearable. The spoiler - Nebuchadnezzar.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Sorest affliction will seize the inhabitants of Jerusalem. As to "daughter of my people," cf. Jer 4:11; on "gird thee with sackcloth," cf. Jer 4:8. To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Eze 27:30; Mic 1:10. אבל as in Amo 8:10; Zac 12:10. The closing verses of this discourse (Jer 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. "He was to try the people, and he found it to be evil." But in this he neglects the connection of these verses with the preceding. From the conclusion of Jer 6:30, "Jahveh hath rejected them," we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jer 6:27-30 correspond in substance with the view given in Jer 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jer 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet's past labours, but they at the same time indicate that his further efforts will be without effect. The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. בּחון is adject. verb. with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zac 13:9; Job 23:10. מבצר creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jer 1:18, as either in a fortress, or as a fortress. So the Chald., changing בחון for בחור: electum dedi te in populo meo, in urbe munita forti. Jerome: datur propheta populo incredulo probator robustus, quod ebraice dicitur מבצר, quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat. The extant text of the lxx has ἐν λαοῖς δεδοκιμασμένοις. Following the usage of the language, we are justified only in taking מבצר as apposition to בּחון, or to the suffix in נתתּיך; in which case Luther's connection of it with עמּי, "among my people, which is so hard," will appear to be impossible. But again, it has been objected, not without reason, that the reference of "fortress" to Jeremiah is here opposed to the context, while in Jer 1:18 it falls well in with it; consequently other interpretations have been attempted. Gaab, Maur., Hitz., have taken note of the fact that בּצר occurs in Job 36:19, like בּצר in the signification of gold; they take מבצר as a contraction for מן בצר, and expound: without gold, i.e., although then was there no gold, to try for which was thy task. To this view Graf has objected: the testing would be wholly purposeless, if it was already declared beforehand that there was no noble metal in the people. But this objection is not conclusive; for the testing could only have as its aim to exhibit the real character of the people, so as to bring home to the people's apprehension what was already well known to God. These are weightier considerations: 1. We cannot make sure of the meaning gold-ore for בּצר by means of Job 36:19, since the interpretation there is open to dispute; and בּצר, Job 22:24, does not properly mean gold, but unworked ore, though in its connection with the context we must understand virgin gold and silver ore in its natural condition. Here, accordingly, we would be entitled to translate only: without virgin ore, native metal. 2. The choice of a word so unusual is singular, and the connection of מבצר with עמּי htiw is still very harsh. Yet less satisfactory is the emendation defended by J. D. Mich., Dahl, Ew., and Graf, מבצּר: "for a trier have I made thee among my people, for a separater;" for בּצר has in Heb. only the meaning cut off and fortify, and the Pi. occurs in Isa 22:10 and Jer 51:53 in the latter meaning, whereas the signif. separate, discriminate, can be maintained neither from Hebrew nor Arabic usage. The case being so, it seems to us that the interpretation acc. to Jer 1:18 has most to be said for it: To be a trier have I set thee amid my people "as a strong tower;" and to this Ges., Dietr. in Lex. s.v., adhere.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Sorest affliction will seize the inhabitants of Jerusalem. As to "daughter of my people," cf. Jer 4:11; on "gird thee with sackcloth," cf. Jer 4:8. To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Eze 27:30; Mic 1:10. אבל as in Amo 8:10; Zac 12:10.

The closing verses of this discourse (Jer 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. "He was to try the people, and he found it to be evil." But in this he neglects the connection of these verses with the preceding. From the conclusion of Jer 6:30, "Jahveh hath rejected them," we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jer 6:27-30 correspond in substance with the view given in Jer 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jer 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet's past labours, but they at the same time indicate that his further efforts will be without effect. The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. בּחון is adject. verb. with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zac 13:9; Job 23:10. מבצר creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jer 1:18, as either in a fortress, or as a fortress. So the Chald., changing בחון for בחור: electum dedi te in populo meo, in urbe munita forti. Jerome: datur propheta populo incredulo probator robustus, quod ebraice dicitur מבצר, quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat. The extant text of the lxx has ἐν λαοῖς δεδοκιμασμένοις. Following the usage of the language, we are justified only in taking מבצר as apposition to בּחון, or to the suffix in נתתּיך; in which case Luther's connection of it with עמּי, "among my people, which is so hard," will appear to be impossible. But again, it has been objected, not without reason, that the reference of "fortress" to Jeremiah is here opposed to the context, while in Jer 1:18 it falls well in with it; consequently other interpretations have been attempted. Gaab, Maur., Hitz., have taken note of the fact that בּצר occurs in Job 36:19, like בּצר in the signification of gold; they take מבצר as a contraction for מן בצר, and expound: without gold, i.e., although then was there no gold, to try for which was thy task. To this view Graf has objected: the testing would be wholly purposeless, if it was already declared beforehand that there was no noble metal in the people. But this objection is not conclusive; for the testing could only have as its aim to exhibit the real character of the people, so as to bring home to the people's apprehension what was already well known to God. These are weightier considerations: 1. We cannot make sure of the meaning gold-ore for בּצר by means of Job 36:19, since the interpretation there is open to dispute; and בּצר, Job 22:24, does not properly mean gold, but unworked ore, though in its connection with the context we must understand virgin gold and silver ore in its natural condition. Here, accordingly, we would be entitled to translate only: without virgin ore, native metal. 2. The choice of a word so unusual is singular, and the connection of מבצר with עמּי htiw is still very harsh. Yet less satisfactory is the emendation defended by J. D. Mich., Dahl, Ew., and Graf, מבצּר: "for a trier have I made thee among my people, for a separater;" for בּצר has in Heb. only the meaning cut off and fortify, and the Pi. occurs in Isa 22:10 and Jer 51:53 in the latter meaning, whereas the signif. separate, discriminate, can be maintained neither from Hebrew nor Arabic usage. The case being so, it seems to us that the interpretation acc. to Jer 1:18 has most to be said for it: To be a trier have I set thee amid my people "as a strong tower;" and to this Ges., Dietr. in Lex. s.v., adhere.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Gird thee - The prophet calls upon them to mourn in the deepest manner.

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¹⁰ And I will pour [08210] upon the house [01004] of David [01732], and upon the inhabitants [03427] of Jerusalem [03389], the spirit [07307] of grace [02580] and of supplications [08469]: and they shall look [05027] upon me whom they have pierced [01856], and they shall mourn [04553] for him, as one mourneth [05594] for his only [03173] son, and shall be in bitterness [04843] for him, as one that is in bitterness [04843] for his firstborn [01060].

¹⁰ And I will turn [02015] your feasts [02282] into mourning [060], and all your songs [07892] into lamentation [07015]; and I will bring up [05927] sackcloth [08242] upon all loins [04975], and baldness [07144] upon every head [07218]; and I will make [07760] it as the mourning [060] of an only [03173] son, and the end [0319] thereof as a bitter [04751] day [03117].

³⁰ And shall cause their voice [06963] to be heard [08085] against thee, and shall cry [02199] bitterly [04751], and shall cast up [05927] dust [06083] upon their heads [07218], they shall wallow [06428] themselves in the ashes [0665]:

¹⁰ Declare [05046] ye it not at Gath [01661], weep [01058] ye not at all [01058]: in the house of Aphrah [01036] roll [06428] [06428] thyself in the dust [06083].

³⁴ Howl [03213], ye shepherds [07462], and cry [02199]; and wallow [06428] yourselves in the ashes, ye principal [0117] of the flock [06629]: for the days [03117] of your slaughter [02873] and of your dispersions [08600] are accomplished [04390]; and ye shall fall [05307] like a pleasant [02532] vessel [03627].

¹⁸ For, behold, I [0589] have made [05414] thee this day [03117] a defenced [04013] city [05892], and an iron [01270] pillar [05982], and brasen [05178] walls [02346] against the whole land [0776], against the kings [04428] of Judah [03063], against the princes [08269] thereof, against the priests [03548] thereof, and against the people [05971] of the land [0776].

⁵³ Though Babylon [0894] should mount up [05927] to heaven [08064], and though she should fortify [01219] the height [04791] of her strength [05797], yet [0227] from me shall spoilers [07703] come [0935] unto her, saith [05002] the LORD [03068].

¹⁰ And ye have numbered [05608] the houses [01004] of Jerusalem [03389], and the houses [01004] have ye broken down [05422] to fortify [01219] the wall [02346].

²⁴ Then shalt thou lay up [07896] gold [01220] as [05921] dust [06083], and the gold of Ophir [0211] as the stones [06697] of the brooks [05158].

¹⁹ Will he esteem [06186] thy riches [07769]? no, not gold [01222], nor all the forces [03981] of strength [03581].

¹⁰ But he knoweth [03045] the way [01870] that I take [05978]: when he hath tried [0974] me, I shall come forth [03318] as gold [02091].

⁹ And I will bring [0935] the third part [07992] through the fire [0784], and will refine [06884] them as silver [03701] is refined [06884], and will try [0974] them as gold [02091] is tried [0974]: they shall call [07121] on my name [08034], and I will hear [06030] them: I will say [0559], It is my people [05971]: and they shall say [0559], The LORD [03068] is my God [0430].

²⁹ Shall I not visit [06485] for these things? saith [05002] the LORD [03068]: shall not my soul [05315] be avenged [05358] on such a nation [01471] as this?

³⁰ A wonderful [08047] and horrible thing [08186] is committed [01961] in the land [0776];
³¹ The prophets [05030] prophesy [05012] falsely [08267], and the priests [03548] bear rule [07287] by their means [03027]; and my people [05971] love [0157] to have it so: and what will ye do [06213] in the end [0319] thereof?

²⁷ I have set [05414] thee for a tower [0969] and a fortress [04013] among my people [05971], that thou mayest know [03045] and try [0974] their way [01870].
²⁸ They are all grievous [05493] revolters [05637], walking [01980] with slanders [07400]: they are brass [05178] and iron [01270]; they are all corrupters [07843].
²⁹ The bellows [04647] are burned [02787], the lead [05777] is consumed [08552] of the fire [0800] [0784]; the founder [06884] melteth [06884] in vain [07723]: for the wicked [07451] are not plucked away [05423].
³⁰ Reprobate [03988] silver [03701] shall men call [07121] them, because the LORD [03068] hath rejected [03988] them.

³⁰ Reprobate [03988] silver [03701] shall men call [07121] them, because the LORD [03068] hath rejected [03988] them.

¹⁰ Declare [05046] ye it not at Gath [01661], weep [01058] ye not at all [01058]: in the house of Aphrah [01036] roll [06428] [06428] thyself in the dust [06083].

⁸ For this gird [02296] you with sackcloth [08242], lament [05594] and howl [03213]: for the fierce [02740] anger [0639] of the LORD [03068] is not turned back [07725] from us.

¹¹ At that time [06256] shall it be said [0559] to this people [05971] and to Jerusalem [03389], A dry [06703] wind [07307] of the high places [08205] in the wilderness [04057] toward [01870] the daughter [01323] of my people [05971], not to fan [02219], nor to cleanse [01305],