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Selected Verse: Jeremiah 6:9 - Strong Concordance

Verse	Translation	Text
Jer 6:9	Strong Concordance	Thus saith [0559] the LORD [03068] of hosts [06635], They shall throughly [05953] glean [05953] the remnant [07611] of Israel [03478] as a vine [01612]: turn back [07725] thine hand [03027] as a grapegatherer [01219] into the baskets [05552].
	King James	Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.

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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]
The Jews are the grapes, their enemies the unsparing gleaners. turn back . . . hand--again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (Jer 52:28-30; Kg2 24:14; Kg2 25:11).

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

The Jews are the grapes, their enemies the unsparing gleaners.

turn back . . . hand--again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (Jer 52:28-30; Kg2 24:14; Kg2 25:11).

Notes on the Bible, by Albert Barnes, [1834]
They ... - Each word indicates the completeness of Judah's ruin. Turn back thine hand - Addressed perhaps to Nebuchadnezzar as God's servant Jer 25:9. He is required to go over the vine once again, that no grapes may escape. Into the baskets - Better, "upon the tendrils." While the Jews carried captive to Babylon escaped, misery gleaned the rest again and again.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This judgment will fall unsparingly on Jerusalem, because they listen to no warning, but suffer themselves to be confirmed in their shameless courses by false prophets and wicked priests. - Jer 6:9. "Thus hath Jahveh of hosts said: They shall have a gleaning of the remnant of Israel as of a vine: lay thine hand again as a vine-dresser on the soots. Jer 6:10. To whom shall I speak, and testify, that they may hear? Behold, uncircumcised is their ear, and they cannot give heed: behold, the word of Jahveh is become to them a reproach; they have no pleasure in it. Jer 6:11. But of the fury of Jahveh am I full, am weary with holding it in. Pour it out upon the child on the street, and upon the group of young men together; for even the husband with the wife shall be taken, the old man with him that is full of days. Jer 6:12. And their houses shall pass unto others, fields and wives together; for I stretch out mine hand against the inhabitants of the land, saith Jahveh. Jer 6:13. For great and small are all of them greedy for gain; and from the prophet to the priest, all use deceit. Jer 6:14. And they heal the breach of the daughter of my people lightly, saying, Peace, peace, when there is no peace. Jer 6:15. They are put to shame because they have done abomination, yet they take not shame to themselves, neither know they disgrace; therefore they shall fall among them that fall: at the time that I visit them they shall stumble, hath Jahveh said." The threatening of Jer 6:9 is closely connected with the foregoing. The Lord will make Jerusalem an uninhabited waste, because it will not take warning. The enemy will make a gleaning like vine-dressers, i.e., they will yet search out eve that which is left of the people, and crush it or carry it captive. This still sterner threat does come into contradiction with the repeated pledge, that Israel is not to be wholly extirpated, not to be made an utter end of (Jer 4:27; Jer 5:10, Jer 5:18). For even at the gleaning odd clusters are left, which are not noticed or set store by. The words convey the idea that the enemy will not have done with it after one devastating campaign, but will repeat his inroads. עולל is construed with the accus. of the vineyard in Lev 19:10. The "remnant of Israel" is not the kingdom of Judah at large, but Judah already reduced by judgments. In the second clause the idea of the first is repeated in the form of a command to the gleaners. The command is to be looked on as addressed to the enemy by God; and this turn of the expression serves to put the thought with a positiveness that excludes the faintest doubt. To bring back the hand means: yet again to turn it, stretch it out against a person or thing; cf. Amo 1:8; Isa 1:25. סלסלּות is not baskets, like סלּים, Gen 40:16, but like זלזלּים, Isa 18:5, vine-shoots, prop. waving twigs, like תּלתּלּים, Sol 5:11, from סלל = זלל and תּלל, wave (Ew., Hitz.). Jer 6:10-11 Well might Jeremiah warn the people once more (cf. Jer 6:8), in order to turn sore judgment away from it; but it cannot and will not hear, for it is utterly hardened. Yet can he not be silent; for he is so filled with the fury of God, that he must pour it forth on the depraved race. This is our view of the progress of the thought in these verses; whereas Hitz. and Graf make what is said in Jer 6:11 refer to the utterance of the dreadful revelation received in Jer 6:9. But this is not in keeping with "testify that they may hear," or with the unmistakeable contrast between the pouring out of the divine fury, Jer 6:11, and the testifying that they may hear, Jer 6:10. Just because their ear is uncircumcised to that they cannot hear, is it in vain to speak to them for the purpose of warning them; and the prophet has no alternative left but to pour out on the deaf and seared people that fury of the Lord with which he is inwardly filled. The question: to whom should I speak? etc. (על for אל, as Psa 111:2 and often), is not to be taken as a question to God, but only as a rhetorical turn of the thought, that all further speaking or warning is in vain. "Testify," lay down testimony by exhibiting the sin and the punishment it brings with it. "That they may hear," ut audiant, the Chald. has well paraphrased: ut accipiant doctrinam. Uncircumcised is their ear, as it were covered with a foreskin, so that the voice of God's word cannot find its way in; cf. Jer 5:24; Jer 4:4. The second clause, introduced by הנּה, adduces the reason of their not being able to hear. The word of God is become a reproach to them; they are determined not to hearken to it, because it lashes their sins. Jer 6:11 comes in adversatively: But the fury of the Lord drives him to speak. חמת יהוה is not a holy ardour for Jahveh (Graf and many ancient comm.), but the wrath of God against the people, which the prophet cannot contain, i.e., keep to himself, but must pour out. Because they will not take correction, he must inflict the judgment upon them, not merely utter it. The imper. שׁפך is to be taken like השׁב, Jer 6:9, not as an expression of the irresistible necessity which, in spite of all his efforts against it, compels the prophet to pour forth, in a certain sense, the wrath of the Lord on all classes of the people by the very publishing of God's word (Graf); but it is the command of God, to be executed by him, as is shown by "for I stretch out mine hand," Jer 6:12. The prophet is to pour out the wrath of God by the proclamation of God's word, which finds its fulfilment in judgments of wrath; see on Jer 1:10. Upon all classes of the people: the children that play in the street (cf. Jer 9:20), the young men gathered together in a cheerful company, the men and women, old men and them that are full of days, i.e., those who have reached the furthest limit of old age. כּי tells why the prophet is so to speak: for upon the whole population will God's wrath be poured out. ילּכד, not, be taken captive, but, be taken, overtaken by the wrath, as in Jer 8:9; cf. Sa1 14:41. Jer 6:12-14 Jer 6:12 gives the result of being thus taken: their houses, fields, and wives will be handed over to others, descend to others. Wives are mentioned along with houses and fields, as in the commandment, Exo 20:17; cf. Deu 5:18. The loss of all one's possessions is mentioned in connection with reproof, following in Jer 6:13, of greed and base avarice. The threatening is confirmed in Jer 6:12 by the clause: for I (Jahveh) stretch my hand out, etc. Then in Jer 6:13 and Jer 6:14 the cause of the judgment is adduced. The judgment falls upon all, for all, great and little, i.e., mean and powerful (cf. Jer 6:4, Jer 6:5), go after base gain; and the teachers, who ought to lead the people on the true way (Isa 30:21), sue deceit and dishonesty. They heal the breach of the daughter of my people, i.e., the infirmities and injuries of the state, after a light and frivolous fashion (נקלּה is partic.Niph. faem., and על is of the thing that covers another); - in this, namely, that they speak of peace and healing where there is no peace; that they do not uncover the real injuries so as to heal them thoroughly, but treat them as if they were trifling and in no way dangerous infirmities. Jer 6:15 For this behaviour they are put to shame, i.e., deceived in their hope. The perf. is prophetic, representing the matter as being equally certain as if it had been already realized. It cannot bear to be translated either: they should be ashamed (Ros., Umbr. after the Chald.), or: they would be ashamed (Ew.). The following grounding clause adduces the cause of their being put to shame: because they have done abomination; and the next clauses bring in a contrast: yet on the contrary, shame and disgrace they know not; therefore on the day of visitation they will fall with the rest. When these verses are repeated in Jer 8:12, the Niph. הכּלם is used in place of the Hiph. הכלים. It does not, however, follow from this that the Hiph. has here the force of the Niph., but only thus much, that the Hiph. is here used, not in a transitive, but in a simply active meaning: to have shame or disgrace. For פּקדתּים with the relative omitted, time when I visit, we have in Jer 8:12 the simpler form of the noun פּקדּת, as in Jer 10:15; Jer 46:21, and often. Such divergencies do not justify the accommodation of the present passage to these others, since on occasions of repetitions the expression in matters of subordinate importance is often varied. The perf. of the verb has here the force of the fut. exact.

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

This judgment will fall unsparingly on Jerusalem, because they listen to no warning, but suffer themselves to be confirmed in their shameless courses by false prophets and wicked priests. - Jer 6:9. "Thus hath Jahveh of hosts said: They shall have a gleaning of the remnant of Israel as of a vine: lay thine hand again as a vine-dresser on the soots. Jer 6:10. To whom shall I speak, and testify, that they may hear? Behold, uncircumcised is their ear, and they cannot give heed: behold, the word of Jahveh is become to them a reproach; they have no pleasure in it. Jer 6:11. But of the fury of Jahveh am I full, am weary with holding it in. Pour it out upon the child on the street, and upon the group of young men together; for even the husband with the wife shall be taken, the old man with him that is full of days. Jer 6:12. And their houses shall pass unto others, fields and wives together; for I stretch out mine hand against the inhabitants of the land, saith Jahveh. Jer 6:13. For great and small are all of them greedy for gain; and from the prophet to the priest, all use deceit. Jer 6:14. And they heal the breach of the daughter of my people lightly, saying, Peace, peace, when there is no peace. Jer 6:15. They are put to shame because they have done abomination, yet they take not shame to themselves, neither know they disgrace; therefore they shall fall among them that fall: at the time that I visit them they shall stumble, hath Jahveh said."

The threatening of Jer 6:9 is closely connected with the foregoing. The Lord will make Jerusalem an uninhabited waste, because it will not take warning. The enemy will make a gleaning like vine-dressers, i.e., they will yet search out eve that which is left of the people, and crush it or carry it captive. This still sterner threat does come into contradiction with the repeated pledge, that Israel is not to be wholly extirpated, not to be made an utter end of (Jer 4:27; Jer 5:10, Jer 5:18). For even at the gleaning odd clusters are left, which are not noticed or set store by. The words convey the idea that the enemy will not have done with it after one devastating campaign, but will repeat his inroads. עולל is construed with the accus. of the vineyard in Lev 19:10. The "remnant of Israel" is not the kingdom of Judah at large, but Judah already reduced by judgments. In the second clause the idea of the first is repeated in the form of a command to the gleaners. The command is to be looked on as addressed to the enemy by God; and this turn of the expression serves to put the thought with a positiveness that excludes the faintest doubt. To bring back the hand means: yet again to turn it, stretch it out against a person or thing; cf. Amo 1:8; Isa 1:25. סלסלּות is not baskets, like סלּים, Gen 40:16, but like זלזלּים, Isa 18:5, vine-shoots, prop. waving twigs, like תּלתּלּים, Sol 5:11, from סלל = זלל and תּלל, wave (Ew., Hitz.).

Jer 6:10-11

Well might Jeremiah warn the people once more (cf. Jer 6:8), in order to turn sore judgment away from it; but it cannot and will not hear, for it is utterly hardened. Yet can he not be silent; for he is so filled with the fury of God, that he must pour it forth on the depraved race. This is our view of the progress of the thought in these verses; whereas Hitz. and Graf make what is said in Jer 6:11 refer to the utterance of the dreadful revelation received in Jer 6:9. But this is not in keeping with "testify that they may hear," or with the unmistakeable contrast between the pouring out of the divine fury, Jer 6:11, and the testifying that they may hear, Jer 6:10. Just because their ear is uncircumcised to that they cannot hear, is it in vain to speak to them for the purpose of warning them; and the prophet has no alternative left but to pour out on the deaf and seared people that fury of the Lord with which he is inwardly filled. The question: to whom should I speak? etc. (על for אל, as Psa 111:2 and often), is not to be taken as a question to God, but only as a rhetorical turn of the thought, that all further speaking or warning is in vain. "Testify," lay down testimony by exhibiting the sin and the punishment it brings with it. "That they may hear," ut audiant, the Chald. has well paraphrased: ut accipiant doctrinam. Uncircumcised is their ear, as it were covered with a foreskin, so that the voice of God's word cannot find its way in; cf. Jer 5:24; Jer 4:4. The second clause, introduced by הנּה, adduces the reason of their not being able to hear. The word of God is become a reproach to them; they are determined not to hearken to it, because it lashes their sins. Jer 6:11 comes in adversatively: But the fury of the Lord drives him to speak. חמת יהוה is not a holy ardour for Jahveh (Graf and many ancient comm.), but the wrath of God against the people, which the prophet cannot contain, i.e., keep to himself, but must pour out. Because they will not take correction, he must inflict the judgment upon them, not merely utter it. The imper. שׁפך is to be taken like השׁב, Jer 6:9, not as an expression of the irresistible necessity which, in spite of all his efforts against it, compels the prophet to pour forth, in a certain sense, the wrath of the Lord on all classes of the people by the very publishing of God's word (Graf); but it is the command of God, to be executed by him, as is shown by "for I stretch out mine hand," Jer 6:12. The prophet is to pour out the wrath of God by the proclamation of God's word, which finds its fulfilment in judgments of wrath; see on Jer 1:10. Upon all classes of the people: the children that play in the street (cf. Jer 9:20), the young men gathered together in a cheerful company, the men and women, old men and them that are full of days, i.e., those who have reached the furthest limit of old age. כּי tells why the prophet is so to speak: for upon the whole population will God's wrath be poured out. ילּכד, not, be taken captive, but, be taken, overtaken by the wrath, as in Jer 8:9; cf. Sa1 14:41.

Jer 6:12-14

Jer 6:12 gives the result of being thus taken: their houses, fields, and wives will be handed over to others, descend to others. Wives are mentioned along with houses and fields, as in the commandment, Exo 20:17; cf. Deu 5:18. The loss of all one's possessions is mentioned in connection with reproof, following in Jer 6:13, of greed and base avarice. The threatening is confirmed in Jer 6:12 by the clause: for I (Jahveh) stretch my hand out, etc. Then in Jer 6:13 and Jer 6:14 the cause of the judgment is adduced. The judgment falls upon all, for all, great and little, i.e., mean and powerful (cf. Jer 6:4, Jer 6:5), go after base gain; and the teachers, who ought to lead the people on the true way (Isa 30:21), sue deceit and dishonesty. They heal the breach of the daughter of my people, i.e., the infirmities and injuries of the state, after a light and frivolous fashion (נקלּה is partic.Niph. faem., and על is of the thing that covers another); - in this, namely, that they speak of peace and healing where there is no peace; that they do not uncover the real injuries so as to heal them thoroughly, but treat them as if they were trifling and in no way dangerous infirmities.

Jer 6:15

For this behaviour they are put to shame, i.e., deceived in their hope. The perf. is prophetic, representing the matter as being equally certain as if it had been already realized. It cannot bear to be translated either: they should be ashamed (Ros., Umbr. after the Chald.), or: they would be ashamed (Ew.). The following grounding clause adduces the cause of their being put to shame: because they have done abomination; and the next clauses bring in a contrast: yet on the contrary, shame and disgrace they know not; therefore on the day of visitation they will fall with the rest. When these verses are repeated in Jer 8:12, the Niph. הכּלם is used in place of the Hiph. הכלים. It does not, however, follow from this that the Hiph. has here the force of the Niph., but only thus much, that the Hiph. is here used, not in a transitive, but in a simply active meaning: to have shame or disgrace. For פּקדתּים with the relative omitted, time when I visit, we have in Jer 8:12 the simpler form of the noun פּקדּת, as in Jer 10:15; Jer 46:21, and often. Such divergencies do not justify the accommodation of the present passage to these others, since on occasions of repetitions the expression in matters of subordinate importance is often varied. The perf. of the verb has here the force of the fut. exact.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Glean - Judah shalt be gleaned over and over, 'till there be a full end, none left. Turn back - As much as to say, they should not be content with one spoiling, but they should go back a second and a third time, to carry away both persons and spoil.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand - The Chaldeans are here exhorted to turn back and glean up the remnant of the inhabitants that were left after the capture of Jerusalem; for even that remnant did not profit by the Divine judgments that fell on the inhabitants at large.

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¹¹ Now the rest [03499] of the people [05971] that were left [07604] in the city [05892], and the fugitives [05307] that fell away [05307] to the king [04428] of Babylon [0894], with the remnant [03499] of the multitude [01995], did Nebuzaradan [05018] the captain [07227] of the guard [02876] carry away [01540].

¹⁴ And he carried away [01540] all Jerusalem [03389], and all the princes [08269], and all the mighty men [01368] of valour [02428], even ten [06235] thousand [0505] captives [01540], and all the craftsmen [02796] and smiths [04525]: none remained [07604], save [02108] the poorest sort [01803] of the people [05971] of the land [0776].

²⁸ This is the people [05971] whom Nebuchadrezzar [05019] carried away captive [01540]: in the seventh [07651] year [08141] three [07969] thousand [0505] Jews [03064] and three [07969] and twenty [06242]:
²⁹ In the eighteenth [08083] [06240] year [08141] of Nebuchadrezzar [05019] he carried away captive [01540] from Jerusalem [03389] eight [08083] hundred [03967] thirty [07970] and two [08147] persons [05315]:
³⁰ In the three [07969] and twentieth [06242] year [08141] of Nebuchadrezzar [05019] Nebuzaradan [05018] the captain [07227] of the guard [02876] carried away captive [01540] of the Jews [03064] seven [07651] hundred [03967] forty [0705] and five [02568] persons [05315]: all the persons [05315] were four [0702] thousand [0505] and six [08337] hundred [03967].

⁹ Behold, I will send [07971] and take [03947] all the families [04940] of the north [06828], saith [05002] the LORD [03068], and Nebuchadrezzar [05019] the king [04428] of Babylon [0894], my servant [05650], and will bring [0935] them against this land [0776], and against the inhabitants [03427] thereof, and against all these nations [01471] round about [05439], and will utterly destroy [02763] them, and make [07760] them an astonishment [08047], and an hissing [08322], and perpetual [05769] desolations [02723].

²¹ Also her hired men [07916] are in the midst [07130] of her like fatted [04770] bullocks [05695]; for they also are turned back [06437], and are fled away [05127] together [03162]: they did not stand [05975], because the day [03117] of their calamity [0343] was come [0935] upon them, and the time [06256] of their visitation [06486].

¹⁵ They are vanity [01892], and the work [04639] of errors [08595]: in the time [06256] of their visitation [06486] they shall perish [06].

¹² Were they ashamed [03001] when they had committed [06213] abomination [08441]? nay, they were not at all [0954] ashamed [0954], neither could [03045] they blush [03637]: therefore shall they fall [05307] among them that fall [05307]: in the time [06256] of their visitation [06486] they shall be cast down [03782], saith [0559] the LORD [03068].

¹⁵ Were they ashamed [03001] when they had committed [06213] abomination [08441]? nay [01571], they were not at all [0954] ashamed [0954], neither [01571] could [03045] they blush [03637]: therefore they shall fall [05307] among them that fall [05307]: at the time [06256] that I visit [06485] them they shall be cast down [03782], saith [0559] the LORD [03068].

²¹ And thine ears [0241] shall hear [08085] a word [01697] behind [0310] thee, saying [0559], This is the way [01870], walk ye in it [03212], when ye turn to the right hand [0541], and when ye turn to the left [08041].

⁵ Arise [06965], and let us go [05927] by night [03915], and let us destroy [07843] her palaces [0759].

⁴ Prepare [06942] ye war [04421] against her; arise [06965], and let us go up [05927] at noon [06672]. Woe [0188] unto us! for the day [03117] goeth away [06437], for the shadows [06752] of the evening [06153] are stretched out [05186].

¹⁴ They have healed [07495] also the hurt [07667] of the daughter [01323] of my people [05971] slightly [07043], saying [0559], Peace [07965], peace [07965]; when there is no peace [07965].

¹³ For from the least [06996] of them even unto the greatest [01419] of them every one is given [01214] to covetousness [01215]; and from the prophet [05030] even unto the priest [03548] every one dealeth [06213] falsely [08267].

¹⁸ Neither shalt thou commit adultery [05003].

¹⁷ Thou shalt not covet [02530] thy neighbour's [07453] house [01004], thou shalt not covet [02530] thy neighbour's [07453] wife [0802], nor his manservant [05650], nor his maidservant [0519], nor his ox [07794], nor his ass [02543], nor any thing that is thy neighbour's [07453].

¹² And their houses [01004] shall be turned [05437] unto others [0312], with their fields [07704] and wives [0802] together [03162]: for I will stretch out [05186] my hand [03027] upon the inhabitants [03427] of the land [0776], saith [05002] the LORD [03068].
¹³ For from the least [06996] of them even unto the greatest [01419] of them every one is given [01214] to covetousness [01215]; and from the prophet [05030] even unto the priest [03548] every one dealeth [06213] falsely [08267].
¹⁴ They have healed [07495] also the hurt [07667] of the daughter [01323] of my people [05971] slightly [07043], saying [0559], Peace [07965], peace [07965]; when there is no peace [07965].

⁴¹ Therefore Saul [07586] said [0559] unto the LORD [03068] God [0430] of Israel [03478], Give [03051] a perfect [08549] lot. And Saul [07586] and Jonathan [03129] were taken [03920]: but the people [05971] escaped [03318].

⁹ The wise [02450] men are ashamed [03001], they are dismayed [02865] and taken [03920]: lo, they have rejected [03988] the word [01697] of the LORD [03068]; and what wisdom [02451] is in them?

²⁰ Yet hear [08085] the word [01697] of the LORD [03068], O ye women [0802], and let your ear [0241] receive [03947] the word [01697] of his mouth [06310], and teach [03925] your daughters [01323] wailing [05092], and every one [0802] her neighbour [07468] lamentation [07015].

¹⁰ See [07200], I have this day [03117] set [06485] thee over the nations [01471] and over the kingdoms [04467], to root out [05428], and to pull down [05422], and to destroy [06], and to throw down [02040], to build [01129], and to plant [05193].

⁹ Thus saith [0559] the LORD [03068] of hosts [06635], They shall throughly [05953] glean [05953] the remnant [07611] of Israel [03478] as a vine [01612]: turn back [07725] thine hand [03027] as a grapegatherer [01219] into the baskets [05552].

¹¹ Therefore I am full [04392] of the fury [02534] of the LORD [03068]; I am weary [03811] with holding in [03557]: I will pour it out [08210] upon the children [05768] abroad [02351], and upon the assembly [05475] of young men [0970] together [03162]: for even the husband [0376] with the wife [0802] shall be taken [03920], the aged [02205] with him that is full [04390] of days [03117].

⁴ Circumcise [04135] yourselves to the LORD [03068], and take away [05493] the foreskins [06190] of your heart [03824], ye men [0376] of Judah [03063] and inhabitants [03427] of Jerusalem [03389]: lest my fury [02534] come forth [03318] like fire [0784], and burn [01197] that none can quench [03518] it, because [06440] of the evil [07455] of your doings [04611].

²⁴ Neither say [0559] they in their heart [03824], Let us now fear [03372] the LORD [03068] our God [0430], that giveth [05414] rain [01653], both the former [03138] and the latter [04456], in his season [06256]: he reserveth [08104] unto us the appointed [02708] weeks [07620] of the harvest [07105].

² The works [04639] of the LORD [03068] are great [01419], sought out [01875] of all them that have pleasure [02656] therein.

⁸ Be thou instructed [03256], O Jerusalem [03389], lest my soul [05315] depart [03363] from thee; lest I make [07760] thee desolate [08077], a land [0776] not inhabited [03427].

¹⁰ To whom shall I speak [01696], and give warning [05749], that they may hear [08085]? behold, their ear [0241] is uncircumcised [06189], and they cannot [03201] hearken [07181]: behold, the word [01697] of the LORD [03068] is unto them a reproach [02781]; they have no delight [02654] in it.
¹¹ Therefore I am full [04392] of the fury [02534] of the LORD [03068]; I am weary [03811] with holding in [03557]: I will pour it out [08210] upon the children [05768] abroad [02351], and upon the assembly [05475] of young men [0970] together [03162]: for even the husband [0376] with the wife [0802] shall be taken [03920], the aged [02205] with him that is full [04390] of days [03117].

¹¹ His head [07218] is as the most [03800] fine gold [06337], his locks [06977] are bushy [08534], and black [07838] as a raven [06158].

⁵ For afore [06440] the harvest [07105], when the bud [06525] is perfect [08552], and the sour grape [01155] is ripening [01580] in the flower [05328], he shall both cut off [03772] the sprigs [02150] with pruning hooks [04211], and take away [05493] and cut down [08456] the branches [05189].

¹⁶ When the chief [08269] baker [0644] saw [07200] that the interpretation [06622] was good [02896], he said [0559] unto Joseph [03130], I also [0637] was in my dream [02472], and, behold, I had three [07969] white [02751] baskets [05536] on my head [07218]:

²⁵ And I will turn [07725] my hand [03027] upon thee, and purely [01253] purge away [06884] thy dross [05509], and take away [05493] all thy tin [0913]:

⁸ And I will cut off [03772] the inhabitant [03427] from Ashdod [0795], and him that holdeth [08551] the sceptre [07626] from Ashkelon [0831], and I will turn [07725] mine hand [03027] against Ekron [06138]: and the remnant [07611] of the Philistines [06430] shall perish [06], saith [0559] the Lord [0136] GOD [03069].

¹⁰ And thou shalt not glean [05953] thy vineyard [03754], neither shalt thou gather [03950] every grape [06528] of thy vineyard [03754]; thou shalt leave [05800] them for the poor [06041] and stranger [01616]: I am the LORD [03068] your God [0430].

¹⁸ Nevertheless in those days [03117], saith [05002] the LORD [03068], I will not make [06213] a full end [03617] with you.

¹⁰ Go ye up [05927] upon her walls [08284], and destroy [07843]; but make [06213] not a full end [03617]: take away [05493] her battlements [05189]; for they are not the LORD'S [03068].

²⁷ For thus hath the LORD [03068] said [0559], The whole land [0776] shall be desolate [08077]; yet will I not make [06213] a full end [03617].

¹⁴ They have healed [07495] also the hurt [07667] of the daughter [01323] of my people [05971] slightly [07043], saying [0559], Peace [07965], peace [07965]; when there is no peace [07965].