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Selected Verse: Jeremiah 18:11 - King James

Verse	Translation	Text
Jer 18:11	King James	Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.

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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]
frame evil--alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you. return, &c.-- (Kg2 17:13).

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

frame evil--alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you.

return, &c.-- (Kg2 17:13).

Notes on the Bible, by Albert Barnes, [1834]
The word rendered "frame" is a present participle, and is the same which as a noun means "a potter." God declares that He is as free to do what He will with the Jews as the potter is free to shape as he will the clay. Devise a device - "I am purposing a purpose."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Application of the emblem to Judah. - Jer 18:11. "And now speak to the men of Judah and the inhabitants of Jerusalem, saying: Thus hath Jahveh said: Behold, I frame against you evil and devise against you a device. Return ye, now, each from his evil way, and better your ways and your doings. Jer 18:12. But they say: There is no use! For our imaginations will we follow, and each do the stubbornness of his evil heart. Jer 18:13. Therefore thus hath Jahveh said: Ask now among the heathen! who hath heard the like? A very horrible thing hath the virgin of Israel done! Jer 18:14. Does the snow of Lebanon cease from the rock of the field? or do strange, cold trickling waters dry up? Jer 18:15. For my people hath forgotten me; to the vanity they offer odours; they have made them to stumble upon their ways, the everlasting paths, to walk in by-paths, a way not cast up. Jer 18:16. To make their land a dismay, a perpetual hissing, every one that passeth thereby shall be astonished and shake his head. Jer 18:17. Like the east wind I will scatter them before the enemy; with the back and not with the face will I look upon them in the day of their ruin." Jer 18:11-12 In Jer 18:11 and Jer 18:12 what was said at Jer 18:6. is applied to Judah. יצר, from in sense of prepare (cf. Isa 22:11; Isa 37:26), is chosen with special reference to the potter (יוצר). מחשׁבה, the thought, design, here in virtue of the parallelism: evil plot, as often both with and without רעה; cf. Est 8:3, Est 8:5; Est 9:25; Eze 38:10. The call to repentance runs much as do Jer 35:15 and Jer 7:3. - But this call the people reject disdainfully, replying that they are resolved to abide by their evil courses. ואמרוּ, not: they said, but: they say; the perf. consec. of the action repeating itself at the present time; cf. Ew. 342, b. 1. נואשׁ as in Jer 2:25; on "stubbornness of their evil heart," cf. Jer 3:17. By this answer the prophet makes them condemn themselves out of their own mouth; cf. Isa 28:15; Isa 30:10. Jer 18:13-14 Such obduracy is unheard of amongst the peoples; cf. a like idea in Jer 2:10. שׁעררת = שׁערוּרה, Jer 5:30. מאד belongs to the verb: horrible things hath Israel very much done = very horrible things have they done. The idea is strengthened by Israel's being designated a virgin (see on Jer 14:17). One could hardly believe that a virgin could be guilty of such barefaced and determined wickedness. In Jer 18:14. the public conduct is further described; and first, it is illustrated by a picture drawn from natural history, designed to fill the people with shame for their unnatural conduct. But the significance of the picture is disputed. The questions have a negative force: does it forsake? = it does not forsake. The force of the first question is conditioned by the view taken of מצּוּר ; and שׂדי may be either genitive to צוּר, or it may be the accusative of the object, and be either a poetic form for שׂדה, or plural c. suff. 1. pers. (my fields). Chr. B. Mich., Schur., Ros., Maur., Neum. translate according to the latter view: Does the snow of Lebanon descending from the rock forsake my fields? i.e., does it ever cease, flowing down from the rock, to water my fields, the fields of my people? To this view, however, it is to be opposed, a. that "from the rock" thus appears superfluous, at least not in its proper place, since, according to the sense given, it would belong to "snow of Lebanon;" b. that the figure contains no real illustrative truth. The watering of the fields of God's people, i.e., of Palestine or Judah, by the snow of Lebanon could be brought about only by the water from the melting snow of Lebanon soaking into the ground, and so feeding the springs of the country. But this view of the supply for the springs that watered the land cannot be supposed to be a fact of natural history so well known that the prophet could found an argument on it. Most recent commentators therefore join מצּוּר שׂדי, and translate: does the snow of Lebanon cease from the rock of the field (does it disappear)? The use of עזב with מן is unexampled, but is analogous to עזב חסד מעם, Gen 24:27, where, however, עזב is used transitively. But even when translated as above, "rock of the field" is variously understood. Hitz. will have it to be Mount Zion, which in Jer 17:3 is called my mountain in the field, and Jer 21:13, rock of the plain; and says the trickling waters are the waters of Gihon, these being the only never-drying water of Jerusalem, the origin of which has never been known, and may have been commonly held to be from the snow of Lebanon. Graf and Ng., again, have justly objected that the connection between the snow of Lebanon and the water-springs of Zion is of too doubtful a kind, and does not become probable by appeal to Psa 133:3, where the dew of Hermon is said to descend on the mountains of Zion. For it is perfectly possible that a heavy dew after warm days might be carried to Jerusalem by means of the cool current of air coming down from the north over Hermon (cf. Del. on Psa 133:3); but not that the water of the springs of Jerusalem should have come from Lebanon. Like Ew., Umbr., Graf, and Ng., we therefore understand the rock of the field to be Lebanon itself. But it is not so called as being a detached, commanding rocky mountain, for this is not involved in the sig. of שׂדי (see on Jer 17:3); nor as bulwark of the field (Ng.), for צוּר does not mean bulwark, and the change of מצּוּר into מצור, from מצור, a hemming in, siege, would give a most unsuitable figure. We hold the "field" to be the land of Israel, whence seen, the summit of Lebanon, and especially the peak of Hermon covered with eternal snows might very well be called the rock of the field. (Note: "Hermon is not a conical mountain like Tabor, with a single lofty peak and a well-defined base, but a whole mountain mass of many days' journey in circuit, with a broad crest of summits. The highest of these lie within the Holy Land, and, according to the measurements of the English engineers, Majors Scott and Robe (1840), rise to a height of 9376 English feet - summits encompassed by far-stretching mountain ridges, from whose deep gloomy valleys the chief rivers of the country take their rise.... Behind the dark green foremost range (that having valleys clothed with pine and oak forests) high mountains raise their domes aloft; there is a fir wood sprinkled with snow as with silver, a marvellous mingling of bright and dark; and behind these rises the broad central ridge with its peaks covered with a deep and all but everlasting snows." - Van de Velde, Reise, i. S. 96f. Therewith cf. Robins. Phys. Geogr. p. 315: "In the ravines round about the highest of the two peaks, snow, or rather ice, lies the whole year round. In summer this gives the mountain, when seen from a distance, the appearance of being surrounded with radiant stripes descending from its crown.") Observe the omission of the article before Lebanon, whereby it comes about that the name is joined appellatively to "snow:" the Lebanon-snow. And accordingly we regard the waters as those which trickle down from Hermon. The wealth of springs in Lebanon is well known, and the trickling water of Lebanon is used as an illustration in Sol 4:15. ינּתשׁוּ, are rooted up, strikes us as singular, since "root up" seems suitable neither for the drying up of springs, nor for: to be checked in their course. Dav. Kimchi thought, therefore, it stood for ,ינּתשׁוּomittuntur; but this word has not this signification. Probably a transposition has taken place, so that we have ינתשׁו for ינּשׁתוּ, since for נשׁת in Niph. the sig. dry up is certified by Isa 19:5. The predicate, too, זרים is singular. Strange waters are in Kg2 19:24 waters belonging to others; but this will not do here. So Ew. derives זר from זרר, press, urge, and correspondingly, קרים from קוּר, spring, well up: waters pouring forth with fierce pressure. In this case, however, the following נוזלים would be superfluous, or at least feeble. Then, מים קרים, Pro 25:25, is cold water; and besides, זרר means constinxit, compressit, of which root-meaning the sig. to press forth is a contradiction. There is therefore nothing for it but to keep to the sig. strange for זרים; strange waters = waters coming from afar, whose springs are not known, so that they could be stopped up. The predicate cold is quite in keeping, for cold waters do not readily dry up, the coldness being a protection against evaporation. Such, then, will be the meaning of the verse: As the Lebanon-snow does not forsake the rock, so the waters trickling thence do not dry up. From the application of this general idea, that in inanimate nature faithfulness and constancy are found, to Israel's bearing towards God arises a deeper significance, which shows why this figure was chosen. The rock in the field points to the Rock of Israel as the everlasting rock, rock of ages (Isa 30:29 and Isa 26:4), and the cold, i.e., refreshing waters, which trickle from the rock of the field, point to Jahveh, the fountain of living water, Jer 2:13 and Jer 17:13. Although the snow does not forsake Lebanon, Israel has forgotten the fountain of living water from which water of life flows to it; cf. Jer 2:13. Jer 18:15-17 The application at Jer 18:15 is introduced by a causal כּי. Ew. wrongly translates: that my people forgot me. כּי means for; and the causal import is founded on the main idea of Jer 18:13 : A very horrible thing hath Israel done; for it hath done that which is unheard of in the natural world, it hath forsaken me, the rock of safety; cf. Jer 2:32. They burn odours, i.e., kindle sacrifices, to the vanity, i.e., the null gods, cf. Psa 31:7, i.e., to Baal, Jer 7:9; Jer 11:13, Jer 11:17. The subject to יכשׁלוּם may be most simply supplied from the idea of "the vanity:" the null gods made them to stumble; cf. for this idea Ch2 28:23. This seems more natural than to leave the subject indefinite, in which case the false prophets (cf. Jer 23:27) or the priests, or other seducers, would be the moving spirits. "The ancient paths" is apposition to "their ways:" upon their ways, the paths of the old time, i.e., not, however, the good old believing times, from whose ways the Israelites have but recently diverged. For עולם never denotes the time not very long passed away, but always old, immemorial time, here specially the time of the patriarchs, who walked on the right paths of faithfulness to God, as in Jer 6:16. Hitz. and Graf have taken "the ancient paths" as subject: the old paths have made the Israelites to stumble on their ways, which gives a most unnatural idea, while the "paths of the earliest time" is weakened into "the example of their ancestors;" and besides, the parallelism is destroyed. As "by-paths" is defined by the apposition "a way not cast up," so is "on their ways" by "the ancient paths." The Chet. שׁבוּלי is found only here; the Keri is formed after Psa 77:20. A way not cast up is one on which one cannot advance, reach the goal, or on which one suffers hurt and perishes. - In Jer 18:16 the consequences of these doings are spoken of as having been wrought out by themselves, in order thus to bring out the God-ordained causal nexus between actions and their consequences. To make their land an object of horror to all that set foot on it. שׁרוּקות occurs only here, while the Keri שׁריקות is found only in Jdg 5:16 for the piping of shepherds, from שׁרק, to hiss, to pipe. In connection with שׁמּה as expression of horror or amazement, Jeremiah elsewhere uses only שׁרקה, cf. Jer 19:8; Jer 25:9, Jer 25:18; Jer 29:18; Jer 51:37, so that here the vowelling should perhaps be שׁרוּקת. The word does not here denote the hissing = hissing down or against one, by way of contempt, but the sound midway between hissing and whistling which escapes one when one looks on something appalling. On "every one that passeth by shall be dismayed," cf. Kg1 9:8. הניע בּראשׁו only here = הניע ראשׁ, to move the head to and fro, shake the head; a gesture of malicious amazement, cf. Psa 22:8; Psa 109:25, like מנוד ראשׁ, Psa 44:15. - In Jer 18:17 the Lord discloses the coming punishment. Like an east wind, i.e., a violent storm-wind (cf. Psa 48:8), will I scatter them, cf. Jer 13:24. Because they have turned to Him the back and not the face (cf. Jer 2:27), so will He turn His back on them in the day of their ruin, cf. Eze 35:5.

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

Application of the emblem to Judah. - Jer 18:11. "And now speak to the men of Judah and the inhabitants of Jerusalem, saying: Thus hath Jahveh said: Behold, I frame against you evil and devise against you a device. Return ye, now, each from his evil way, and better your ways and your doings. Jer 18:12. But they say: There is no use! For our imaginations will we follow, and each do the stubbornness of his evil heart. Jer 18:13. Therefore thus hath Jahveh said: Ask now among the heathen! who hath heard the like? A very horrible thing hath the virgin of Israel done! Jer 18:14. Does the snow of Lebanon cease from the rock of the field? or do strange, cold trickling waters dry up? Jer 18:15. For my people hath forgotten me; to the vanity they offer odours; they have made them to stumble upon their ways, the everlasting paths, to walk in by-paths, a way not cast up. Jer 18:16. To make their land a dismay, a perpetual hissing, every one that passeth thereby shall be astonished and shake his head. Jer 18:17. Like the east wind I will scatter them before the enemy; with the back and not with the face will I look upon them in the day of their ruin."

Jer 18:11-12

In Jer 18:11 and Jer 18:12 what was said at Jer 18:6. is applied to Judah. יצר, from in sense of prepare (cf. Isa 22:11; Isa 37:26), is chosen with special reference to the potter (יוצר). מחשׁבה, the thought, design, here in virtue of the parallelism: evil plot, as often both with and without רעה; cf. Est 8:3, Est 8:5; Est 9:25; Eze 38:10. The call to repentance runs much as do Jer 35:15 and Jer 7:3. - But this call the people reject disdainfully, replying that they are resolved to abide by their evil courses. ואמרוּ, not: they said, but: they say; the perf. consec. of the action repeating itself at the present time; cf. Ew. 342, b. 1. נואשׁ as in Jer 2:25; on "stubbornness of their evil heart," cf. Jer 3:17. By this answer the prophet makes them condemn themselves out of their own mouth; cf. Isa 28:15; Isa 30:10.

Jer 18:13-14

Such obduracy is unheard of amongst the peoples; cf. a like idea in Jer 2:10. שׁעררת = שׁערוּרה, Jer 5:30. מאד belongs to the verb: horrible things hath Israel very much done = very horrible things have they done. The idea is strengthened by Israel's being designated a virgin (see on Jer 14:17). One could hardly believe that a virgin could be guilty of such barefaced and determined wickedness. In Jer 18:14. the public conduct is further described; and first, it is illustrated by a picture drawn from natural history, designed to fill the people with shame for their unnatural conduct. But the significance of the picture is disputed. The questions have a negative force: does it forsake? = it does not forsake. The force of the first question is conditioned by the view taken of מצּוּר ; and שׂדי may be either genitive to צוּר, or it may be the accusative of the object, and be either a poetic form for שׂדה, or plural c. suff. 1. pers. (my fields). Chr. B. Mich., Schur., Ros., Maur., Neum. translate according to the latter view: Does the snow of Lebanon descending from the rock forsake my fields? i.e., does it ever cease, flowing down from the rock, to water my fields, the fields of my people? To this view, however, it is to be opposed, a. that "from the rock" thus appears superfluous, at least not in its proper place, since, according to the sense given, it would belong to "snow of Lebanon;" b. that the figure contains no real illustrative truth. The watering of the fields of God's people, i.e., of Palestine or Judah, by the snow of Lebanon could be brought about only by the water from the melting snow of Lebanon soaking into the ground, and so feeding the springs of the country. But this view of the supply for the springs that watered the land cannot be supposed to be a fact of natural history so well known that the prophet could found an argument on it. Most recent commentators therefore join מצּוּר שׂדי, and translate: does the snow of Lebanon cease from the rock of the field (does it disappear)? The use of עזב with מן is unexampled, but is analogous to עזב חסד מעם, Gen 24:27, where, however, עזב is used transitively.

But even when translated as above, "rock of the field" is variously understood. Hitz. will have it to be Mount Zion, which in Jer 17:3 is called my mountain in the field, and Jer 21:13, rock of the plain; and says the trickling waters are the waters of Gihon, these being the only never-drying water of Jerusalem, the origin of which has never been known, and may have been commonly held to be from the snow of Lebanon. Graf and Ng., again, have justly objected that the connection between the snow of Lebanon and the water-springs of Zion is of too doubtful a kind, and does not become probable by appeal to Psa 133:3, where the dew of Hermon is said to descend on the mountains of Zion. For it is perfectly possible that a heavy dew after warm days might be carried to Jerusalem by means of the cool current of air coming down from the north over Hermon (cf. Del. on Psa 133:3); but not that the water of the springs of Jerusalem should have come from Lebanon. Like Ew., Umbr., Graf, and Ng., we therefore understand the rock of the field to be Lebanon itself. But it is not so called as being a detached, commanding rocky mountain, for this is not involved in the sig. of שׂדי (see on Jer 17:3); nor as bulwark of the field (Ng.), for צוּר does not mean bulwark, and the change of מצּוּר into מצור, from מצור, a hemming in, siege, would give a most unsuitable figure. We hold the "field" to be the land of Israel, whence seen, the summit of Lebanon, and especially the peak of Hermon covered with eternal snows might very well be called the rock of the field.

(Note: "Hermon is not a conical mountain like Tabor, with a single lofty peak and a well-defined base, but a whole mountain mass of many days' journey in circuit, with a broad crest of summits. The highest of these lie within the Holy Land, and, according to the measurements of the English engineers, Majors Scott and Robe (1840), rise to a height of 9376 English feet - summits encompassed by far-stretching mountain ridges, from whose deep gloomy valleys the chief rivers of the country take their rise.... Behind the dark green foremost range (that having valleys clothed with pine and oak forests) high mountains raise their domes aloft; there is a fir wood sprinkled with snow as with silver, a marvellous mingling of bright and dark; and behind these rises the broad central ridge with its peaks covered with a deep and all but everlasting snows." - Van de Velde, Reise, i. S. 96f. Therewith cf. Robins. Phys. Geogr. p. 315: "In the ravines round about the highest of the two peaks, snow, or rather ice, lies the whole year round. In summer this gives the mountain, when seen from a distance, the appearance of being surrounded with radiant stripes descending from its crown.")

Observe the omission of the article before Lebanon, whereby it comes about that the name is joined appellatively to "snow:" the Lebanon-snow. And accordingly we regard the waters as those which trickle down from Hermon. The wealth of springs in Lebanon is well known, and the trickling water of Lebanon is used as an illustration in Sol 4:15. ינּתשׁוּ, are rooted up, strikes us as singular, since "root up" seems suitable neither for the drying up of springs, nor for: to be checked in their course. Dav. Kimchi thought, therefore, it stood for ,ינּתשׁוּomittuntur; but this word has not this signification. Probably a transposition has taken place, so that we have ינתשׁו for ינּשׁתוּ, since for נשׁת in Niph. the sig. dry up is certified by Isa 19:5. The predicate, too, זרים is singular. Strange waters are in Kg2 19:24 waters belonging to others; but this will not do here. So Ew. derives זר from זרר, press, urge, and correspondingly, קרים from קוּר, spring, well up: waters pouring forth with fierce pressure. In this case, however, the following נוזלים would be superfluous, or at least feeble. Then, מים קרים, Pro 25:25, is cold water; and besides, זרר means constinxit, compressit, of which root-meaning the sig. to press forth is a contradiction. There is therefore nothing for it but to keep to the sig. strange for זרים; strange waters = waters coming from afar, whose springs are not known, so that they could be stopped up. The predicate cold is quite in keeping, for cold waters do not readily dry up, the coldness being a protection against evaporation. Such, then, will be the meaning of the verse: As the Lebanon-snow does not forsake the rock, so the waters trickling thence do not dry up. From the application of this general idea, that in inanimate nature faithfulness and constancy are found, to Israel's bearing towards God arises a deeper significance, which shows why this figure was chosen. The rock in the field points to the Rock of Israel as the everlasting rock, rock of ages (Isa 30:29 and Isa 26:4), and the cold, i.e., refreshing waters, which trickle from the rock of the field, point to Jahveh, the fountain of living water, Jer 2:13 and Jer 17:13. Although the snow does not forsake Lebanon, Israel has forgotten the fountain of living water from which water of life flows to it; cf. Jer 2:13.

Jer 18:15-17

The application at Jer 18:15 is introduced by a causal כּי. Ew. wrongly translates: that my people forgot me. כּי means for; and the causal import is founded on the main idea of Jer 18:13 : A very horrible thing hath Israel done; for it hath done that which is unheard of in the natural world, it hath forsaken me, the rock of safety; cf. Jer 2:32. They burn odours, i.e., kindle sacrifices, to the vanity, i.e., the null gods, cf. Psa 31:7, i.e., to Baal, Jer 7:9; Jer 11:13, Jer 11:17. The subject to יכשׁלוּם may be most simply supplied from the idea of "the vanity:" the null gods made them to stumble; cf. for this idea Ch2 28:23. This seems more natural than to leave the subject indefinite, in which case the false prophets (cf. Jer 23:27) or the priests, or other seducers, would be the moving spirits. "The ancient paths" is apposition to "their ways:" upon their ways, the paths of the old time, i.e., not, however, the good old believing times, from whose ways the Israelites have but recently diverged. For עולם never denotes the time not very long passed away, but always old, immemorial time, here specially the time of the patriarchs, who walked on the right paths of faithfulness to God, as in Jer 6:16. Hitz. and Graf have taken "the ancient paths" as subject: the old paths have made the Israelites to stumble on their ways, which gives a most unnatural idea, while the "paths of the earliest time" is weakened into "the example of their ancestors;" and besides, the parallelism is destroyed. As "by-paths" is defined by the apposition "a way not cast up," so is "on their ways" by "the ancient paths." The Chet. שׁבוּלי is found only here; the Keri is formed after Psa 77:20. A way not cast up is one on which one cannot advance, reach the goal, or on which one suffers hurt and perishes. - In Jer 18:16 the consequences of these doings are spoken of as having been wrought out by themselves, in order thus to bring out the God-ordained causal nexus between actions and their consequences. To make their land an object of horror to all that set foot on it. שׁרוּקות occurs only here, while the Keri שׁריקות is found only in Jdg 5:16 for the piping of shepherds, from שׁרק, to hiss, to pipe. In connection with שׁמּה as expression of horror or amazement, Jeremiah elsewhere uses only שׁרקה, cf. Jer 19:8; Jer 25:9, Jer 25:18; Jer 29:18; Jer 51:37, so that here the vowelling should perhaps be שׁרוּקת. The word does not here denote the hissing = hissing down or against one, by way of contempt, but the sound midway between hissing and whistling which escapes one when one looks on something appalling. On "every one that passeth by shall be dismayed," cf. Kg1 9:8. הניע בּראשׁו only here = הניע ראשׁ, to move the head to and fro, shake the head; a gesture of malicious amazement, cf. Psa 22:8; Psa 109:25, like מנוד ראשׁ, Psa 44:15. - In Jer 18:17 the Lord discloses the coming punishment. Like an east wind, i.e., a violent storm-wind (cf. Psa 48:8), will I scatter them, cf. Jer 13:24. Because they have turned to Him the back and not the face (cf. Jer 2:27), so will He turn His back on them in the day of their ruin, cf. Eze 35:5.

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¹³ Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.

⁵ Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end:

²⁷ Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.

²⁴ Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness.

⁸ As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.

¹⁷ I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

¹⁵ My confusion is continually before me, and the shame of my face hath covered me,

²⁵ I became also a reproach unto them: when they looked upon me they shaked their heads.

⁸ He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

⁸ And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?

³⁷ And Babylon shall become heaps, a dwellingplace for dragons, an astonishment, and an hissing, without an inhabitant.

¹⁸ And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:

¹⁸ To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;

⁹ Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.

⁸ And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.

¹⁶ Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.

¹⁶ To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.

²⁰ Thou leddest thy people like a flock by the hand of Moses and Aaron.

¹⁶ Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.

²⁷ Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

²³ For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

¹⁷ For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.

¹³ For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

⁹ Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;

⁷ I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;

³² Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

¹³ Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

¹⁵ Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;

¹⁵ Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;
¹⁶ To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.
¹⁷ I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

¹³ For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

¹³ O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.

¹³ For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

⁴ Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:

²⁹ Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

²⁵ As cold waters to a thirsty soul, so is good news from a far country.

²⁴ I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.

⁵ And the waters shall fail from the sea, and the river shall be wasted and dried up.

¹⁵ A fountain of gardens, a well of living waters, and streams from Lebanon.

³ O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders.

³ As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

¹³ Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?

³ O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders.

²⁷ And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

¹⁴ Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?

¹⁷ Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.

³⁰ A wonderful and horrible thing is committed in the land;

¹⁰ For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.

¹³ Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.
¹⁴ Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?

¹⁰ Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

¹⁵ Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

¹⁷ At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.

²⁵ Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.

³ Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

¹⁵ I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.

¹⁰ Thus saith the Lord GOD; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought:

²⁵ But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

⁵ And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:

³ And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.

²⁶ Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.

¹¹ Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

⁶ O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.

¹² And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

¹¹ Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.
¹² And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

¹⁷ I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

¹⁶ To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.

¹⁵ Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;

¹⁴ Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?

¹³ Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

¹² And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.