English Standard Version
Therefore thus says the LORD, the God of hosts: “Because you have spoken this word, behold, I am making my words in your mouth a fire, and this people wood, and the fire shall consume them.
King James Bible
Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
American Standard Version
Wherefore thus saith Jehovah, the God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Thus saith the Lord the God of hosts: Because you have spoken this word, behold I will make my words in thy mouth as fire, and this people as wood, and it shall devour them.
English Revised Version
Wherefore thus saith the LORD, the God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Webster's Bible Translation
Wherefore thus saith the LORD God of hosts, Because ye speak this word, Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Jeremiah 5:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
This verse is neither a threatening of future punishments, nor is to be taken figuratively (lion, bear, leopard, as figures for dreadful enemies). The change from the perf. הכּם to the imperf. ישׁדדם and יטּרף tells against the future construction, showing as it does that the verbs are used aoristically of chastisements which have partly already taken place, which may be partly yet to come. And the figurative explanation of the beasts of prey by hostile peoples - found so early as the Chald. - is not in the least called for by the text; nor is it easy to reconcile it with the specification of various kinds of wild beasts. The words are a case of the threatening of the law in Leviticus 26:22, that God will chasten the transgressors of His law by sending beasts of prey which shall rob them of their children. Cf. with the promise, that if they keep His commandments, He will destroy the wild beasts out of the land. Cf. also the fact given in 2 Kings 17:25, that God sent lions amongst the heathen colonists who had been transplanted into the depopulated kingdom of the ten tribes, lions which slew some of them, because they served not Jahveh. The true conception of the words is confirmed by Ezekiel 14:15, when in like manner the sending of evil (ravening) beasts is mentioned as an example of God's punishments. הכּה, smite, is a standing expression for the lion's way of striking down his prey with his paws; cf. 1 Kings 20:36. זאב ערבות is not wolf of the evening, as Chald. Syr., Hitz. explain it, following Habakkuk 1:8 and Zephaniah 3:3; for ערבות is not the plural of ערב, but of ערבה, steppe: the wolf that lives in the steppe, and thence makes its raids on inhabited spots. The reference of the words to place is suggested plainly by the parallel, the lion out of the wood. The leopard (panther) watches, i.e., lies lurking in wait against their cities, to tear those that come out. The panther is wont to lie in wait for his prey, and to spring suddenly out on it; cf. Hosea 13:7. With "because many are thy transgressions," cf. Jeremiah 30:14.
Since these chastisements have profited nothing God cannot pardon the people. This is the meaning of the question in Jeremiah 5:7, אי לזאת, wherefore should I then pardon? not, should I then pardon for this? for אי by itself does not stand for ה interrog., but is set before the pronom. demonstr. to give it the force of an interrogative adjective; cf. Ew. 326, a. The Cheth. אסלוחest obsoletum adeoque genuinum (Ros.); the Keri substitutes the usual form. To justify the question with a negative answer implied, the people's fall into idolatry is again set up before it in strong colours. Thy sons (the sons of the daughter of Zion, i.e., of the national congregation, and so the individual members of the nation; cf. Leviticus 19:18) have forsaken me, and swear by them that are not gods, i.e., the idols; cf. Jeremiah 2:11. For אשׁבּיע אותם, I caused them to swear, the old translators have אשׂבּיע , I filled them to the full, and so it is read in many codd. and edd. This reading is preferred by most of the ancient commentators, and they appeal for a parallel to Jeremiah 5:28, and Deuteronomy 32:15 ("when Jeshurun waxed fat, he kicked"), Hosea 13:6; Nehemiah 9:25, etc., where apostasy from God is chidden as a consequence of superfluity of earthly goods. So Luther: "and now that I have filled them full, they committed adultery." Now possibly it is just the recollection of the passages cited that has suggested the reading אשׂביע. The apodosis, they committed adultery, forms no antithesis to filling full. Adultery presupposes a marriage vow, or troth plighted by an oath. God caused Israel to swear fidelity when He made the covenant with it at Sinai, Exodus 24. This oath Israel repeated at each renewal of the covenant, and last under Josiah: 2 Kings 23:3; 2 Chronicles 34:31. Hence we must not wholly restrict the searing to the conclusion of the covenant at Sinai, nor wholly to the renewal of it under Josiah. We must refer it to both acts, or rather to the solemnity at Sinai, together with all solemn renewals of it in after times; while at the same time the reference to the renewal under Josiah, this being still fresh in memory, may have been the foremost. We must not confine the reference of ינאפוּ to spiritual adultery ( equals a fall away from Jahveh into idolatry); the context, especially the next clause, and yet more unmistakeably Jeremiah 5:8, refers to carnal uncleanness. This too was a breach of the covenant, since in taking it the people bound itself not only to be faithful to God, but to keep and follow all the laws of His covenant. That the words, crowd into the house of the harlot, i.e., go thither in crowds, are to be taken of carnal uncleanness, may be gathered from Jeremiah 5:8: each neighs after the wife of his neighbour. Fornication is denounced as a desecration of the name of the Lord in Amos 2:7. The first clause of Jeremiah 5:8 suggests a comparison: well-fed horses are they, i.e., they resemble such. On the lechery of horses, see on Ezekiel 23:20. The Cheth. מוזנים is partic. Hoph. of זוּן, in Aram. feed, fatten, here most suitable. The Keri מיזנים would be the partic. Pu. from יזן, the meaning of which is doubtful, given arbitrarily by Kimchi and others as armati sc. membro genitali. משׁכּים, too, is derived from משׁך, and given by Jerome sensu obscaeno: trahentes sc. genitalia; but משׁכּים cannot come from משׁך, משׁכּים being the only possible form in that case. Nor does trahentes, "draught-horses" (Hitz.), give a sense at all in point for the comparison. A better view is that of those who follow Simonis, in holding it to be partic. Hiph. of שׁכה, in Aethiop. oberravit, vagatus est. The participle is not to be joined with "horses" as a second qualifying word, but to be taken with היוּ, the periphrastic form being chosen to indicate the enduring chronic character of the roaming.
Treasury of Scripture Knowledge
I will make.
And if anyone would harm them, fire pours from their mouth and consumes their foes. If anyone would harm them, this is how he is doomed to be killed.
Therefore a curse devours the earth, and its inhabitants suffer for their guilt; therefore the inhabitants of the earth are scorched, and few men are left.
Then the LORD put out his hand and touched my mouth. And the LORD said to me, "Behold, I have put my words in your mouth.
Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces?
Therefore I have hewn them by the prophets; I have slain them by the words of my mouth, and my judgment goes forth as the light.
But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers? So they repented and said, 'As the LORD of hosts purposed to deal with us for our ways and deeds, so has he dealt with us.'"
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