10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.
11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.
12 Shall iron break the northern iron and the steel?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.
14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.
15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.
16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.
17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail?
19 Therefore thus saith the LORD, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.
20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD.
21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
10 Woe H188 is me, my mother, H517 that thou hast borne H3205 me a man H376 of strife H7379 and a man H376 of contention H4066 to the whole earth! H776 I have neither lent on usury, H5383 nor men have lent to me on usury; H5383 yet every one of them doth curse H7043 me.
11 The LORD H3068 said, H559 Verily H3808 H518 it shall be well H2896 with thy remnant; H8281 H8293 verily H518 I will cause the enemy H341 to entreat H6293 thee well in the time H6256 of evil H7451 and in the time H6256 of affliction. H6869
12 Shall iron H1270 break H7489 the northern H6828 iron H1270 and the steel? H5178
13 Thy substance H2428 and thy treasures H214 will I give H5414 to the spoil H957 without price, H4242 and that for all thy sins, H2403 even in all thy borders. H1366
14 And I will make thee to pass H5674 with thine enemies H341 into a land H776 which thou knowest H3045 not: for a fire H784 is kindled H6919 in mine anger, H639 which shall burn H3344 upon you.
15 O LORD, H3068 thou knowest: H3045 remember H2142 me, and visit H6485 me, and revenge H5358 me of my persecutors; H7291 take me not away H3947 in thy longsuffering: H639 H750 know H3045 that for thy sake I have suffered H5375 rebuke. H2781
16 Thy words H1697 were found, H4672 and I did eat H398 them; and thy word H1697 was unto me the joy H8342 and rejoicing H8057 of mine heart: H3824 for I am called H7121 by thy name, H8034 O LORD H3068 God H430 of hosts. H6635
17 I sat H3427 not in the assembly H5475 of the mockers, H7832 nor rejoiced; H5937 I sat H3427 alone H910 because H6440 of thy hand: H3027 for thou hast filled H4390 me with indignation. H2195
18 Why is my pain H3511 perpetual, H5331 and my wound H4347 incurable, H605 which refuseth H3985 to be healed? H7495 wilt thou be altogether unto me as a liar, H391 and as waters H4325 that fail? H539
19 Therefore thus saith H559 the LORD, H3068 If thou return, H7725 then will I bring thee again, H7725 and thou shalt stand H5975 before H6440 me: and if thou take forth H3318 the precious H3368 from the vile, H2151 thou shalt be as my mouth: H6310 let them return H7725 unto thee; but return H7725 not thou unto them.
20 And I will make H5414 thee unto this people H5971 a fenced H1219 brasen H5178 wall: H2346 and they shall fight H3898 against thee, but they shall not prevail H3201 against thee: for I am with thee to save H3467 thee and to deliver H5337 thee, saith H5002 the LORD. H3068
21 And I will deliver H5337 thee out of the hand H3027 of the wicked, H7451 and I will redeem H6299 thee out of the hand H3709 of the terrible. H6184
10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; `yet' every one of them doth curse me.
11 Jehovah said, Verily I will strengthen thee for good; verily I will cause the enemy to make supplication unto thee in the time of evil and in the time of affliction.
12 Can one break iron, even iron from the north, and brass?
13 Thy substance and thy treasures will I give for a spoil without price, and that for all thy sins, even in all thy borders.
14 And I will make `them' to pass with thine enemies into a land which thou knowest not; for a fire is kindled in mine anger, which shall burn upon you.
15 O Jehovah, thou knowest; remember me, and visit me, and avenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered reproach.
16 Thy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of my heart: for I am called by thy name, O Jehovah, God of hosts.
17 I sat not in the assembly of them that make merry, nor rejoiced; I sat alone because of thy hand; for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou indeed be unto me as a deceitful `brook', as waters that fail?
19 Therefore thus saith Jehovah, If thou return, then will I bring thee again, that thou mayest stand before me; and if thou take forth the precious from the vile, thou shalt be as my mouth: they shall return unto thee, but thou shalt not return unto them.
20 And I will make thee unto this people a fortified brazen wall; and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee and to deliver thee, saith Jehovah.
21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
10 Wo to me, my mother, For thou hast borne me a man of strife, And a man of contention to all the land, I have not lent on usury, Nor have they lent on usury to me -- All of them are reviling me.
11 Jehovah said, Did I not direct thee for good? Did not I intercede for thee in a time of evil, And in a time of adversity, with the enemy?
12 Doth one break iron -- northern iron, and brass?
13 Thy strength and thy treasures For a prey I do give -- not for price, Even for all thy sins, and in all thy borders.
14 And I have caused thine enemies To pass over into the land -- Thou hast not known, For a fire hath been kindled in Mine anger, Against you it doth burn.
15 Thou, Thou hast known, O Jehovah, Remember me, and inspect me, And take vengeance for me of my pursuers, In Thy long-suffering take me not away, Know -- I have borne for Thee reproach.
16 Thy words have been found, and I eat them, And Thy word is to me for a joy, And for the rejoicing of my heart, For Thy name is called on me, O Jehovah, God of Hosts.
17 I have not sat in an assembly of deriders, Nor do I exult, because of thy hand, -- Alone I have sat, For `with' indignation Thou hast filled me.
18 Why hath my pain been perpetual? And my wound incurable? It hath refused to be healed, Thou art surely to me as a failing stream, Waters not stedfast.
19 Therefore, thus said Jehovah: If thou turnest back, then I bring thee back, Before Me thou dost stand, And if thou bringest out the precious from the vile, As My mouth thou art! They -- they turn back unto thee, And thou dost not turn back unto them.
20 And I have made thee to this people For a wall -- brazen -- fenced, And they have fought against thee, And they do not prevail against thee, For with thee `am' I to save thee, And to deliver thee -- an affirmation of Jehovah,
21 And I have delivered thee from the hand of evil doers, And I have ransomed thee From the hand of the terrible!
10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole land! I have not lent on usury, nor have they lent to me on usury; [yet] every one of them doth curse me.
11 Jehovah said, Verily I will set thee free for [thy] good; verily I will cause the enemy to meet thee kindly in the time of evil and in the time of affliction.
12 Will iron break? iron from the north? and bronze?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, and in all thy borders;
14 and I will make [them] to pass with thine enemies into a land that thou knowest not: for a fire is kindled in mine anger; it shall burn upon you.
15 Jehovah, thou knowest: remember me, and visit me, and avenge me of my persecutors; in thy long-suffering take me not away: know that for thy sake I bear reproach.
16 Thy words were found, and I did eat them, and thy words were unto me the joy and rejoicing of my heart; for I am called by thy name, O Jehovah, God of hosts.
17 I sat not in the assembly of the mockers, nor exulted: I sat alone because of thy hand; for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable? It refuseth to be healed. Wilt thou be altogether unto me as a treacherous [spring], [as] waters that fail?
19 Therefore thus saith Jehovah: If thou return, then will I bring thee again, thou shalt stand before me; and if thou take forth the precious from the vile, thou shalt be as my mouth. Let them return unto thee; but return not thou unto them.
20 And I will make thee unto this people a strong brazen wall; and they shall fight against thee, but they shall not prevail against thee: for I am with thee, to save thee and to deliver thee, saith Jehovah;
21 yea, I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
10 Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; [yet] everyone of them does curse me.
11 Yahweh said, Most assuredly I will strengthen you for good; most assuredly I will cause the enemy to make supplication to you in the time of evil and in the time of affliction.
12 Can one break iron, even iron from the north, and brass?
13 Your substance and your treasures will I give for a spoil without price, and that for all your sins, even in all your borders.
14 I will make [them] to pass with your enemies into a land which you don't know; for a fire is kindled in my anger, which shall burn on you.
15 Yahweh, you know; remember me, and visit me, and avenge me of my persecutors; don't take me away in your longsuffering: know that for your sake I have suffered reproach.
16 Your words were found, and I ate them; and your words were to me a joy and the rejoicing of my heart: for I am called by your name, Yahweh, God of hosts.
17 I didn't sit in the assembly of those who make merry, nor rejoiced; I sat alone because of your hand; for you have filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuses to be healed? will you indeed be to me as a deceitful [brook], as waters that fail?
19 Therefore thus says Yahweh, If you return, then will I bring you again, that you may stand before me; and if you take forth the precious from the vile, you shall be as my mouth: they shall return to you, but you shall not return to them.
20 I will make you to this people a fortified brazen wall; and they shall fight against you, but they shall not prevail against you; for I am with you to save you and to deliver you, says Yahweh.
21 I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.
10 Sorrow is mine, my mother, because you have given birth to me, a cause of fighting and argument in all the earth! I have not made men my creditors and I am not in debt to any, but every one of them is cursing me.
11 ...
12 Is it possible for iron to be broken; even iron from the north, and brass?
13 I will give your wealth and your stores to your attackers, without a price, because of all your sins, even in every part of your land.
14 They will go away with your haters into a land which is strange to you: for my wrath is on fire with a flame which will be burning on you.
15 O Lord, you have knowledge: keep me in mind and come to my help, and give their right reward to those who are attacking me; take me not away, for you are slow to be angry: see how I have undergone shame because of you from all those who make little of your word;
16 But to me your word is a joy, making my heart glad; for I am named by your name, O Lord God of armies.
17 I did not take my seat among the band of those who are glad, and I had no joy; I kept by myself because of your hand; for you have made me full of wrath.
18 Why is my pain unending and my wound without hope of being made well? Sorrow is mine, for you are to me as a stream offering false hope and as waters which are not certain.
19 For this cause the Lord has said, If you will come back, then I will again let you take your place before me; and if you give out what is of value and not that which has no value, you will be as my mouth: let them come back to you, but do not go back to them.
20 And I will make you a strong wall of brass to this people; they will be fighting against you, but they will not overcome you: for I am with you to keep you safe, says the Lord.
21 I will keep you safe from the hands of the evil-doers, and I will give you salvation from the hands of the cruel ones.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 15
Commentary on Jeremiah 15 Keil & Delitzsch Commentary
"And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. Jeremiah 15:2 . And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jeremiah 15:3 . And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jeremiah 15:4 . And I give them up to be abused to all kingdoms of the earth, for Manasseh's sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jeremiah 15:5 . For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jeremiah 15:6 . Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jeremiah 15:7 . And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jeremiah 15:8 . More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jeremiah 15:9 . She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh."
The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity (Jeremiah 15:17 and Jeremiah 15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion (Jeremiah 15:19), and to set forth the reasons which made this seem impossible (Jeremiah 15:20 -22). In the question, Jeremiah 15:19, the emphasis lies on the מאסתּ , strengthened as it is by the inf. abs .: hast Thou utterly or really rejected? The form of the question is the same as that in Jeremiah 2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל , loathe, cast from one, is synonymous with מאס . The second clause agrees verbally with Jeremiah 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Leviticus 26:41., Deuteronomy 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jeremiah 2:5., Jeremiah 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jeremiah 15:21 : Abhor not, sc. thy people, for Thy name's sake, lest Thou appear powerless to help in the eyes of the nations; see on Jeremiah 15:7 and on Numbers 14:16. נבּל , lit., to treat as fools, see on Deuteronomy 32:15, here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, Exodus 25:22, etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Leviticus 26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen ( הבלים , see Jeremiah 8:19) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתּה הוּא , Thou art ( הוּא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it, after Isaiah 37:16; still less is it, with Calv.: the punishment inflicted on us; but, as אלּה demands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura , Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in Jeremiah 15:2-5.
Jeremiah 15:1-4
Decisive refusal of the petition . - Jeremiah 15:1. Even Moses and Samuel, who stood so far in God's favour that by their supplications they repeatedly rescued their people from overwhelming ruin (cf. Exodus 17:11; Exodus 32:11., Numbers 14:13., and 1 Samuel 7:9., Jeremiah 12:17., Psalms 99:6), if they were to come now before the Lord, would not incline His love towards this people. אל indicates the direction of the soul towards any one; in this connection: the inclination of it towards the people. He has cast off this people and will no longer let them come before His face. In Jeremiah 15:2-9 this is set forth with terrible earnestness. We must supply the object, "this people," to "drive" from the preceding clause. "From my face" implies the people's standing before the Lord in the temple, where they had appeared bringing sacrifices, and by prayer invoking His help (Jeremiah 14:12). To go forth from the temple = to go forth from God's face. Jeremiah 15:2. But in case they ask where they are to go to, Jeremiah is to give them the sarcastic direction: Each to the destruction allotted to him. He that is appointed to death, shall go forth to death, etc. The clauses: such as are for death, etc., are to be filled up after the analogy of 2 Samuel 15:20; 2 Kings 8:1, so that before the second "death," "sword," etc., we supply the verb "shall go." There are mentioned four kinds of punishments that are to befall the people. The "death" mentioned over and above the sword is death by disease, for which we have in Jeremiah 14:12 דּבר , pestilence, disease; cf. Jeremiah 43:11, where death, captivity, and sword are mentioned together, with Ezekiel 14:21, sword, famine, wild beasts, and disease ( דּבר ), and Ezekiel 33:27, sword, wild beasts, and disease. This doom is made more terrible in Jeremiah 15:3. The Lord will appoint over them ( פּקד as in Jeremiah 13:21) four kinds, i.e., four different destructive powers which shall prepare a miserable end for them. One is the sword already mentioned in Jeremiah 15:2, which slays them; the three others are to execute judgment on the dead: the dogs which shall tear, mutilate, and partly devour the dead bodies (cf. 2 Kings 9:35, 2 Kings 9:37), and birds and beasts of prey, vultures, jackals, and others, which shall make an end of such portions as are left by the dogs. In Jeremiah 15:4 the whole is summed up in the threatening of Deuteronomy 28:25, that the people shall be delivered over to be abused to all the kingdoms of the earth, and the cause of this terrible judgment is mentioned. The Chet . זועה is not to be read זועה , but זועה , and is the contracted form from זעוה , see on Deuteronomy 28:25, from the rad . זוּע , lit., tossing hither and thither, hence for maltreatment. For the sake of King Manasseh, who by his godless courses had filled up the measure of the people's sins, so that the Lord must cast Judah away from His face, and give it up to the heathen to be chastised; cf. 2 Kings 23:26; 2 Kings 24:3, with the exposition of these passages; and as to what Manasseh did, see 2 Kings 21:1-16.
In Jeremiah 15:5-9 we have a still further account of this appalling judgment and its causes. The grounding כּי in Jeremiah 15:5 attaches to the central thought of Jeremiah 15:4. The sinful people will be given up to all the kingdoms of the earth to be ill used, for no one will or can have compassion on Jerusalem, since its rejection by God is a just punishment for its rejection of the Lord (Jeremiah 15:6). "Have pity" and "bemoan" denote loving sympathy for the fall of the unfortunate. חמל , to feel sympathy; נוּד , to lament and bemoan. סוּר , to swerve from the straight way, and turn aside or enter into any one's house; cf. Genesis 19:2., Exodus 3:3, etc. ל שׁאל לשׁלום , to inquire of one as to his health, cf. Exodus 18:7; then: to salute one, to desire לך שׁלום , Genesis 43:27; Judges 18:15, and often. Not only will none show sympathy for Jerusalem, none will even ask how it goes with her welfare.
Jeremiah 15:6
The reason of this treatment: because Jerusalem has dishonoured and rejected its God, therefore He now stretched out His hand to destroy it. To go backwards, instead of following the Lord, cf. Jeremiah 7:24. This determination the Lord will not change, for He is weary of repenting. הנּחם frequently of the withdrawal, in grace and pity, of a divine decree to punish, cf. Jeremiah 4:28, Genesis 6:6., Joel 2:14, etc.
Jeremiah 15:7
ואזרם is a continuation of ואט , Jeremiah 15:6, and, like the latter, is to be understood prophetically of what God has irrevocably determined to do. It is not a description of what is past, an allusion to the battle lost at Megiddo, as Hitz., carrying out his à priori system of slighting prophecy, supposes. To take the verbs of this verse as proper preterites, as J. D. Mich. and Ew. also do, is not in keeping with the contents of the clauses. In the first clause Ew. and Gr. translate שׁערי gates, i.e., exits, boundaries of the earth, and thereby understand the remotest lands of the earth, the four corners of extremities of the earth, Isaiah 11:12 (Ew.). But "gates" cannot be looked on as corners or extremities, nor are they ends or borders, but the inlets and outlets of cities. For how can a man construe to himself the ends of the earth as the outlets of it? where could one go to from there? Hence it is impossible to take הארץ of the earth in this case; it is the land of Judah. The gates of the land are either mentioned by synecdoche for the cities, cf. Micah 5:5, or are the approaches to the land (cf. Nahum 3:13), its outlets and inlets. Here the context demands the latter sense. זרה , to fan, c . בּ loci , to scatter into a place, cf. Ezekiel 12:15; Ezekiel 30:26 : fan into the outlets of the land, i.e., cast out of the land. שׁכּל , make the people childless, by the fall in battle of the sons, the young men, cf. Ezekiel 5:17. The threat is intensified by אבּדתּי , added as asyndeton. The last clause: from their ways, etc., subjoins the reason.
Jeremiah 15:8-9
By the death of the sons, the women lose their husbands, and become widows. לי is the dative of sympathetic interest. "Sand of the sea" is the figure for a countless number. ימּים is poetic plural; cf. Psalms 78:27; Job 6:3. On these defenceless women come suddenly spoilers, and these mothers who had perhaps borne seven sons give up the ghost and perish without succour, because their sons have fallen in war. Thus proceeds the portrayal as Hitz. has well exhibited it. על אם בּחוּר is variously interpreted. We must reject the view taken by Chr. B. Mich. from the Syr. and Arab. versions: upon mother and young man; as also the view of Rashi, Cler., Eichh., Dahl., etc., that אם means the mother-city, i.e., Jerusalem. The true rendering is that of Jerome and Kimchi, who have been followed by J. D. Mich., Hitz., Ew., Graf, and Näg. : upon the mother of the youth or young warrior. This view is favoured by the correspondence of the woman mentioned in Job 6:9 who had borne seven sons. Both are individualized as women of full bodily vigour, to lend vividness to the thought that no age and no sex will escape destruction בּצּהרים , at clear noontide, when one least looks for an attack. Thus the word corresponds with the "suddenly" of the next clause. עיר , Aramaic form for ציר , Isaiah 13:8, pangs. The bearer of seven, i.e., the mother of many sons. Seven as the perfect number of children given in blessing by God, cf. 1 Samuel 2:5; Ruth 4:15. "She breathes to her life," cf. Job 31:39. Graf wrongly: she sighs. The sun of her life sets ( בּאה ) while it is still day, before the evening of her life has been reached, cf. Amos 8:9. "Is put to shame and confounded" is not to be referred to the son, but the mother, who, bereaved of her children, goes covered with shame to the grave. The Keri בּא for בּאה is an unnecessary change, since שׁמשׁ is also construed as fem., Genesis 15:17. The description closes with a glance cast on those left in life after the overthrow of Jerusalem. These are to be given to the sword when in flight before their enemies, cf. Micah 6:14.
Complaint of the Prophet, and Soothing Answer of the Lord. - His sorrow at the rejection by God of his petition so overcomes the prophet, that he gives utterance to the wish: he had rather not have been born than live on in the calling in which he must ever foretell misery and ruin to his people, thereby provoking hatred and attacks, while his heart is like to break for grief and fellow-feeling; whereupon the Lord reprovingly replies as in Jeremiah 15:11-14.
Jeremiah 15:10
"Woe is me, my mother, that thou hast born me, a man of strive and contention to all the earth! I have not lent out, nor have men lent to me; all curse me. Jeremiah 15:11. Jahveh saith, Verily I strengthen thee to thy good; verily I cause the enemy to entreat thee in the time of evil and of trouble. Jeremiah 15:12. Does iron break, iron from the north and brass? Jeremiah 15:13. Thy substance and thy treasures give I for a prey without a price, and that for all thy sins, and in all thy borders, Jeremiah 15:14. And cause thine enemies bring it into a land which thou knowest not; for fire burneth in mine anger, against you it is kindled."