Exegetical and Hermeneutical Commentary of Jeremiah 4:31
For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers.
31. Thy wiles shall have no effect; for already I hear thy cries of agony and dismay.
daughter of Zion ] denoting the inhabitants as a whole. Cp. Jer 6:2, etc.
Fuente: The Cambridge Bible for Schools and Colleges
For a cry have I heard as of one writhing in vain:
Anguish as of one that bringeth forth her first-born:
The cry of the daughter of Zion.
She gasps for breath: she stretches out her palms:
Woe is me! for my soul faints before the murderers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. Bringeth forth her first child] In such a case the fear, danger, and pain were naturally the greatest.
Spreadeth her hands] The gesture indicated by nature to signify distress, and implore help. We have met with this figure in other parts, and among the classic writers it is frequent.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A voice as of a woman in travail: when the Scripture would express any exquisite sorrow, exceeding all other pains, it doth it by a woman in travail, Isa 13:8,9; Jer 6:24; 30:6,7. The anguish as of her that bringeth forth her first child, which of all seems to be the most painful, both from natural causes, and because they have less patience to bear, having not had former experience of the like.
The daughter of Zion, viz. Jerusalem, Isa 1:8.
That spreadeth her hands; in her great distress she either reacheth them out to God for some help, Isa 1:15; or rather, according to the use of persons in great anguish, clapping or wringing their hands together, as both the former expression of bewailing herself, fetching of deep sighs and lamentations, and the following woe is me, intimates. See Jer 2:37.
Woe is me now! or, the time of my woe is at hand; it draws near.
My soul is wearied because of murderers; there is no more spirit left within me, I am ready to sink under my distress, considering not only that my destruction is so near, but that those of whom I have been so fond, and whose idols I have so zealously served, should become my murderers, Jer 4:30, and that I should fall into the hands of such as will have no compassion, 2Ch 36:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. anguishnamely, occasionedby the attack of the enemy.
daughter of ZionThereis peculiar beauty in suppressing the name of the person in trouble,until that trouble had been fully described [HENDERSON].
bewaileth herselfrather,”draweth her breath short” [HORSLEY];”panteth.”
spreadeth . . . hands(La 1:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I have heard a voice as of a woman in travail,…. So the distress of the Jews, at the time of their destruction, is compared to the sorrows of a woman in travail; and a word, that signifies that is used to express it, Mt 24:8:
and the anguish as of her that bringeth forth her first child; whose time is more difficult, her pains sharper, her anguish greater, and, having less experience, the more impatient:
the voice of the daughter of Zion, that bewaileth herself; her unhappy condition, and miserable circumstances:
that spreadeth her hands; as persons in distress do, and particularly women in travail: saying,
woe is me now, for my soul is wearied because of murderers: these abounded: under the second temple, and was the reason, the Jews say: m, of the sanhedrim removing from their usual place in the temple; and why they ceased from the beheading of the red heifer n.
m T. Bab. Avoda Zara, fol. 8. 2. n Misn. Sota, c. 9. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Jer 4:31, as giving a reason, is introduced by . Zion’s attempts to secure the goodwill of the enemy are in vain, for already the prophet hears in spirit the agonized cry of the daughter of Zion, who beseechingly stretches out her hands for help, and falls exhausted under the assassin’s strokes. , partic. Kal faem. from ; see Ew. 151, b, and Gesen. 72, Rem. 1. , in parallelism with and dependent on “I hear,” means cry of anguish. , breathe heavily, pant, sign. is joined asynd. with the preceding word, but is in sense subordinate to it: she sighs with hands spread out; a pleading gesture expressing a prayer for protection. , be exhausted, here = sink down faint, succumb to the murderers.
Fuente: Keil & Delitzsch Commentary on the Old Testament
By these words Jeremiah confirms what the latter part of the preceding verse contains: nor was it for the sake of elucidating his subject that he enlarged on it; but when he saw his own nation so hard and almost like stones, he employed many words and set forth in various ways what he might have expressed in one sentence: and what he taught would have been often coldly received, had he not added exhortations and threatenings. It was on this account that he now expresses in other words what he had previously said, I have heard, he says, the voice as of one in labor This hearing, no doubt, is to be taken consistently with the representation which had been made to him; for Jeremiah could not hear in a way different from others; but he speaks according to the discovery made to him of the approaching judgment of God, which was then unheeded by the people; and he had this discovery, that he might by such a representation as this make it known to them. He then says, that he had heard, as though he had witnessed already all that was to come. He then exaggerates the evil; for he puts distress, צרה , tsere, instead of “voice,” קול, kul; and then he mentions, as an instance of greater pain, a woman bringing forth her first — born, instead of a woman in labor. Then Jeremiah means, that final ruin was nigh that people who could not then be restored from their sinful courses; but he intimates, as also the Spirit speaks in other places, that their destruction would be sudden; while they would be saying, Peace and security, sudden destruction would come upon them. (1Th 5:3.) And so the Prophet now declares, that the Jews in vain hardened themselves against God, as though their ruin was not approaching, for their sorrow would come suddenly. As a woman may be cheerful at meat or at her leisure, and may be suddenly seized with the pain of labor, so also the Prophet shews, that the Jews had no reason to think that they could escape God’s vengeance by a false confidence, for their destruction would come upon them unexpectedly.
He sets forth at the same time, as already said, the greatness or the extremity of their grief by this similitude, The voice of the daughter of Sion, who complains, etc.; for the relative may be here added. Some take the verb to be in the second person, “Thou wilt lament and extend, “or rend, “thy hands;” but this is not suitable, because the third person is immediately used, “thy hands.” Then what he says is, that the voice of the daughter of Sion would be an evidence of her extreme grief, for she would lament; and he adds, at the same time, the smiting of the hands. This verb is variously rendered; but as פרש, peresh, means properly to rend or to divide, I think the Prophet expresses the posture of a woman in grief; for she usually smites her hands together and as it were divides them by putting the fingers between one another. Some render the word “expand, “for the hands are divided when raised up. As to what is meant, there is nothing ambiguous in the Prophet’s words; for his object is to shew, that God’s vengeance would be so dreadful, that the Jews would lament, not in an ordinary measure, but like women, when in the extreme pain of labor.
He then concludes by saying, Woe to me, for failed has my soul on account of murderers Here the Prophet intimates, that all the rest were blind in the midst of light, yet God’s judgment, which the ungodly and wicked laughed at, or at least disregarded, was seen clearly by him. His soul, he says, fainted for the slain; and yet no one had hitherto been slain: but by this mode of speaking, he shews, that he had as it were before his eyes what was hid from others, and hence their hearts were not affected. (127) Now follows —
(127) This latter part is differently taken by most. It is considered to be the confession of the daughter of Sion. The whole verse is remarkably striking, —
For the voice as of one in travail have I heard, The distress as of one giving birth to a first-born, The voice of the daughter of Sion; Who pants for breath, who spreads her hands, — “Wo now to me, For melted has my soul because of murderers.”
It is a common thing in Hebrew to omit the relative “ who,“ before a verb in a future tense, especially when it means the present time. The scene is described as present. The passage might be expressed in Welsh without the relative. “ Who pants for breath,” is rendered by Horsley, “ that draweth her breath short;” and he adds, “The passage is a most affecting picture of the last struggles of a woman expiring in labor.” — Ed.
Fuente: Calvin’s Complete Commentary
(31) A woman in travail.Literally, writhing in pain, as in Jer. 4:19.
Bewaileth herself.Literally, pants for breath. The prophet draws his pictures with a terrible intensity. On the one side is Zion as the harlot, in her gold and crimson and cosmetics; on the other we see the forlorn and desperate castaway, in the hour of a womans utter helplessness, outraged and abandoned, stretching out her hands to implore mercy from the assassins who attack her, and imploring it in vain.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. I have heard But all in vain. The prophet hears the cry of distress as the agony of a woman in travail. The daughter of Zion stretches out her hands in unavailing supplication, and falls beneath the stroke of her murderers.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 4:31. For I have heard The prophet here pathetically describes Jerusalem as a woman in travail, bewailing the loss of her children by the Chaldeans, and in vain imploring assistance. Houbigant renders the last clause, For my soul is faint within me, because of the murdered; those of my children who have been murdered by the enemy.
REFLECTIONS.1st, Israel had made penitent professions of returning; God accepts them, and directs them in the way.
If thou wilt return, O Israel, saith the Lord, return unto me; or, If thou wilt return unto me, thou shalt return; either let them immediately execute their purpose; or it is promised that, on their doing so, God will bring them back from their dispersion; and if thou wilt put away thine abominations out of my sight, all their idolatrous practices and images, then shalt thou not remove into captivity again; or, if thou shalt not move to and fro, be fickle and wavering, but stedfast in their adherence to God, then his blessing would be upon them. And thou shall swear, The Lord liveth, making no more mention of their false gods; in truth, in judgment, and in righteousness; solemnly, and with strictest regard to truth. And the nations shall bless themselves in him; being called into communion with God’s Israel, and counting themselves happy in the pardon, grace, and glory revealed and offered in the Redeemer; and in him shall they glory, renouncing all other confidence, and glorying in the fulness of the Lord Jesus Christ. Note; (1.) They who truly turn to God must put away all their abominations, and no allowed sin be spared. (2.) An oath is an act of religious worship; and therefore to swear by any creature is blasphemy against God. (3.) Every oath should be taken in truth, with scrupulous adherence to it, asserting nothing of which we have not the fullest confidence, nor promising aught that we do not really intend to perform: in judgment, when called upon before a magistrate; or solemnly, not rashly, or in common conversation, but where the importance of the subject makes such an appeal to God lawful: and in righteousness, that justice may be done, and God glorified.
2nd, The prophet, having discharged his message to the men of Israel, and set forth their repentance, here addresses himself to the men of Judah and Jerusalem, whom he would provoke to jealousy by example, and excite to the like repentance. We have,
1. Their duty. This is represented to them by two familiar images. [1.] Break up your fallow-ground, and sow not among thorns. Not that of their own natural ability they could do this: what God calls them to, he offers them grace sufficient to perform. This is a striking image of man’s natural heart, bringing forth no fruit to God; barren of all grace; hard and impenitent; unfenced, where every lawless appetite rages uncontrouled; overgrown with the briars and thorns of vile and corrupt affections; and therefore nigh unto burning, Heb 6:7-8. This fallow-ground must be broken up before it can produce fruit; and this is done by the word of God, convincing the sinner’s conscience, and opening his heart to receive the seed of the Gospel, as the plough divides the soil, Heb 4:12 and the briars and thorns being rooted up, the seed is not choked, but brings forth fruit unto perfection. [2.] Circumcise yourselves to the Lord, and take away the foreskins of your heart. They placed great dependence on circumcision: but without the circumcision of the heart, and cutting off their corrupt affections, that which was outward in the flesh signified nothing. Note; All institutions and forms, however strictly observed, can profit us nothing, if the spirit and power of godliness be wanting within: nay, they serve but to delude and deceive the soul that trusts in them.
2. Their danger, great and imminent. Lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Delays are dangerous. To-day, whilst it is called to-day, they are warned not to harden their hearts. Note; (1.) It is sin which provokes God’s wrath, and kindles the unquenchable flames of hell (2.) Nothing is so terrible as falling impenitent into the hands of that God who is a consuming fire. (3.) The moment of delay which God affords us should be eagerly seized, before the flames kindle round us; for then it would be too late to call or return.
3rdly, The judgments coming upon Judah and Jerusalem are foretold, as an awakening motive to their speedy repentance.
1. The alarm is spread through the land of the invading foe coming from the north; and they who are dispersed in the country are called to fly for safety to the defenced cities; flight being thought their only resource where resistance was vain.
2. The approach of the Chaldeans, with Nebuchadnezzar at their head, is described by a variety of images, expressive of the great destruction and ravages which would ensue. As a lion, pinched with hunger, sallies furiously from his thicket on the defenceless flocks; so fierce, so cruel, would the king of Babylon come at the head of his armies, the destroyer of the Gentiles, and now of the Jews, to spread desolations on every side; as a dry wind, sharp and piercing, violent and raging, which, instead of fanning or cleansing the grain, would sweep with resistless fury all before it. Thick as clouds they advance, and swift as the whirlwind: their horses are swifter than eagles; and therefore flight was impracticable as opposition was vain. From Dan, the most northern border, the first alarm is spread, that the nations may hear who were to drink of the same cup, and especially Jerusalem, against which this armament is intended: behold watchers come from a far country, threatening ruin to all the cities of Judah; and shouting, as confident of victory. As keepers of a field, who guard the corn, and prevent all entrance into it, so should these cut off from Jerusalem all supplies, and suffer none to escape. See 2 Kings 25.
3. The cause of the judgments is their sin. Thou hast been rebellious against me, saith the Lord, thy way and thy doings have procured these things unto thee: they had none to blame but themselves for what they suffered; it was the just recompence of their iniquities: this is thy wickedness, the fruit of it; because it is bitter, both the sin and the punishment; because it reacheth unto thine heart, a mortal blow, an utter destruction. Note; (1.) Whatever we suffer, we have only ourselves to blame; our sins are our tormentors. (2.) If we feel not the bitterness of sin to repent of it, we shall feel the bitterness of the punishment when repentance will come too late.
4. The terrible consequences of these judgments are described. Their hearts fail them. The king and princes, who should have roused the people to a brave defence, have lost all spirit, and cannot conceal their coward fears; the priests, whose office it was to animate them to the battle, are themselves astonished, and unable to sound a blast from the silver trumpets; and the false prophets, who had deceived them with visions of peace, are dumb with horror and amazement. Every warrior is sunk in despair, every face gathers blackness, and one universal groan is heard, Woe unto us, for we are spoiled. In vain then will they gird themselves with sackcloth, lament and howl; their desolations are determined, and the fierce anger of the Lord is not turned back: the decree of their ruin is gone forth, I will give sentence against them; and their destruction is inevitable, because the measure of their iniquity is full. Note; (1.) A sense of guilt makes men cowards. (2.) Wicked priests and false prophets, who deceive the people with visions of peace, will find God’s terror around them in a judgment-day.
5. The prophet laments the deceptions of the people through their false prophets, to believe whose lies God in just judgment gave them up, which was among the sorest of their visitations. They had promised them peace; but now the sword reached unto the soul, drenched in the blood of the slain. Note; (1.) Among the heaviest curses of God this must be justly reckoned, when he gives up the heart to delusion, and suffers the blind to lead the blind. (2.) The faithful ministers of God behold with deep concern those who pretend to be teachers of God’s word rending their false doctrines, and lulling the souls of sinners into a fatal security, endeavouring to prejudice them against the truth, and prevent every awakening impression which the zealous and true preachers seek to make upon their hearts.
6. He seeks to snatch them as a brand from the burning. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. He deals faithfully; not as the false prophets, glossing over their iniquities, but charging them home upon their consciences. Their heart was wicked; there the deep root of bitterness lay; and from that they must be cleansed, if they would be saved. And he expostulates on the folly and danger of delaying their repentance, How long shall thy vain thoughts lodge within thee? too long had they done so; it was high time to awake out of sleep, the judgments of God were hastening on; in a moment it would be too late to prevent them. Note; (1.) While wickedness continues indulged in the heart, there can be no salvation hoped for. (2.) There is but one fountain which is capable of washing the sinner’s heart from his iniquities, and that was opened in the Redeemer’s sideof blood and water: blood, to pardon the deepest guilt of sin; water, to purify from every stain of corruption. The pardoning and sanctifying grace of Jesus are inseparable. (3.) Vain thoughts are sinful; and if our hearts are not purged from these imaginations, our ways will be quickly perverse. (4.) When we consider how short our life is, how much is past, how uncertain the moment yet to come, it should be an awakening admonition to seize the present now, and seek to God to-day, while it is called to-day.
4thly, With deep concern and anguish the prophet beheld the miseries coming upon his people: his bowels yearned over the distress of his country, and his heart throbbed with bitter anguish:
1. For their sins: My people is foolish. This is the character God gives them; for sin is the greatest folly: for they have not known me: in name and in profession they had owned him, but had no experimental knowledge of him as their God. They are sottish children, stupid and untractable; and they have none understanding, respecting their true happiness, or the means of attaining it. They are wise to do evil; cunning to contrive and accomplish their sinful schemes; a wisdom which is their curse; but to do good they have no knowledge, nor do they desire to know; their inclination is averse to it. Such is the character of every natural man, till through grace he repents, and God takes away the blindness, and cures the perverseness of his heart, by bestowing on him the wisdom and grace which come from above.
2. For their sufferings: and these are enlarged upon and strongly described. The trumpet announces the alarm of war, swift and sudden the destruction spreads, and, successive as Job’s messengers of evil, the dreadful tidings fly, of one city taken after another, till the whole land is spoiled, and all the country where the shepherds pitched their tents ravaged; no end of the calamity appears. The banners of the invading foe are displayed, and their warlike instruments are heard on every side. The country, utterly wasted, appears like the first chaos, when the earth was without form and void, and darkness upon the face of the deep; or it may be applied to the utter confusion of their affairs, political and ecclesiastical: and the heavens, as if unwilling to look upon their abominations, veil their bright luminaries with darkness: or so darkened and bewildered were their kings and princes, not knowing what course to take. The mountains trembled, and the hills fled before the face of the offended God; such terrors seized the most stout-hearted warriors. Universal desolation seems to reign through that once populous and fruitful land: the cities, without an inhabitant, lie in ruins; the country is wasted and barren as a rock; the very birds are fled, no food remaining for them: and all this arising from God’s fierce anger, which is itself the heaviest part of the judgment: and this is not the case with one city or part of the country only, the whole is utterly ruined. Affrighted at the horsemen and bowmen, they flee to rocks and thickets to hide themselves: the cities are deserted and destroyed, and not a living soul remains in them; and, but for one word of mercy, they might expect a total extirpation, and their very name to be blotted out from under heaven: but God will not make a full end, a faithful remnant shall escape. Note; (1.) These awful images of Judaea’s destruction give some faint description of that great and terrible day of the Lord, when his wrath shall finally be poured out on the ungodly; the heavens be dissolved, the earth burnt up, and all created nature return to its original chaos. (2.) Whatever visitations come upon us from the hands of men, we must look farther for the cause of them, if we would profit under them. (3.) In all God’s judgments below, some mercy is mingled with vengeance; but hereafter there will be judgment without mercy.
3. Their sufferings are remediless. God will not help them; they cannot deliver themselves; and their human confidences will fail, and leave them in despair. If the earth mourn, and the heavens are black with storms of wrath, it is because God hath spoken their doom. His purpose is fixed, his sentence irrevocable: since they refused to repent of their sins, he will not repent of his judgments for them. He being against them, what can they do? whither can they go? Their own force is insufficient to resist the invading foe, and as vain their hope in these confederates. Though like a prostitute, that by painting and dress seeks to conceal her wrinkles, and hide her decays, Judah courted her allies, in vain shalt thou make thyself fair, every wile that she can use will no longer secure her gallants: sensible of her ruined state, they will forsake her in the day of her calamity, and help forward her destruction. In agonies, as a woman in the pangs of the most difficult travail, the daughter of Zion shall cry out, Wo is me now; her sufferings so intolerable; her case so desperate; my soul is wearied because of murderers; either those who dwelt in Jerusalem, at whose hands the blood which they had shed was now required; or through those horrid massacres made by the Chaldean sword. Note; (1.) They who fall into adversity will generally feel, to their cost, the vanity of creature confidences. The friendships of the world are faithless: God is the only friend who never fails. (2.) The paint of duties and devotions can stand us in little stead, if the deformity of sin continues underneath. (3.) They are remediless indeed whom God abandons.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
STAND still my soul, and ponder over this Chapter, and look up for the divine teachings of God the Holy Ghost, that none of the words here contained may fall to the ground. Were there ever more striking evidences given of the grace and long-suffering of the Lord? Were there ever more decisive testimonies manifested, of the obduracy and impenitency of man? May we not take up the Lord’s own words, and say: What could have been done more to his vineyard, that he did not unto it? Precious Lord Jesus! oh for some gracious accompaniments of thy Holy Spirit, with thine holy word in the present hour, that thine Israel now, may never despise the riches of thy goodness, and forbearance, and long-suffering, but know and feel that the goodness of God leadeth to repentance.
Ye ministers of my God! learn from this statement of sorrow in the Prophet, to put on bowels of mercies, and to feel true soul concern for the present desolations of the Church of Jesus. Blind Watchmen, and blind Guides cannot become interested for the saving knowledge of Christ, in others, who are destitute of it themselves. But do ye who know Jesus, unceasingly tell of his preciousness to all around. Let Zion which is so dear to Jesus, be dear to you. And as you know that her name is engraven on the palms of his hands: let her interests be always uppermost in your heart. Hath Jesus taught you? oh commend him as a Teacher to all that are ignorant. Hath Jesus saved you from your sins? commend him as a Saviour to other poor sinners. Hath Jesus made you willing in the day of his power? pray to Him that the day of his power may be manifested in many a heart. Zion will again flourish in the church of Jesus if the love of Jesus, and a regard for the interests of his Church, flourisheth in the hearts of his ministers and people. Compassionate Redeemer! let it no longer be said of any of those who call themselves ministers of the gospel: all seek their own, not the things which are Jesus Christ’s.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 4:31 For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers.
Ver. 31. As of her that bringeth forth her first child. ] Primiparae: such have greatest pains, and least patience oft.
For my soul is wearied because of murderers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I have heard: Jer 6:24, Jer 13:21, Jer 22:23, Jer 30:6, Jer 48:41, Jer 49:22, Jer 49:24, Jer 50:43, Isa 13:8, Isa 21:3, Hos 13:13, 1Th 5:3
the voice: Jer 6:2, Jer 6:23, Mat 21:5
spreadeth: Isa 1:15, Lam 1:17
Woe: Jer 10:19, Jer 15:18, Jer 45:2, Psa 120:5, Isa 6:5, Mic 7:1, 1Co 9:16
for my: Gen 27:46, Job 10:1
because: Jer 14:18, Jer 18:21, Lam 1:20, Lam 2:21, Eze 9:5, Eze 9:6, Eze 23:46, Eze 23:47
Reciprocal: Gen 3:16 – in sorrow Isa 26:17 – General Jer 4:13 – Woe Jer 5:31 – and what Jer 8:19 – the voice Jer 9:19 – a voice Jer 18:22 – a cry Lam 1:8 – she sigheth Lam 2:18 – let tears Amo 5:16 – Wailing Zep 1:10 – the noise Mat 2:18 – lamentation Mar 13:8 – sorrows
Fuente: The Treasury of Scripture Knowledge
Jer 4:31. For I have heard a voice of a woman in travail Here Jerusalem is very pathetically described by the character of a woman under the pangs of her first child-bearing, when her pains as well as her fears are usually greatest. Such, saith the prophet, shall be the anguish of Jerusalem, bewailing the loss of her children by the devouring sword of the Chaldeans, and in vain imploring comfort and assistance. That spreadeth her hands, &c. Spreading out the hands is the gesture of one displaying the helplessness of her condition, and imploring the aid of others.
Ingemit, et duplices tendens ad sidera palmas, Talia voce refert .
VIRGIL N., I. 50:97.
Struck with unusual fright, the Trojan chief, With outspread hands and eyes, invokes relief. DRYDEN.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:31 For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], {y} Woe [is] me now! for my soul is wearied because of murderers.
(y) As the prophets were moved to pity the destruction of their people, so they declared it to the people to move them to repentance, Isa 22:4, Jer 9:1 .
Fuente: Geneva Bible Notes
Judah would cry out like a woman giving birth for the first time. She would be in agony because of the adversaries who had come to put her to death. Neither pretty words (Jer 4:30), nor a pitiful cry (Jer 4:31), would turn the Lord back from His decision to judge His people. [Note: Jensen, p. 31.]
". . . Jerusalem’s demise [in a fatal miscarriage] would be like that of a prostitute giving birth to a firstborn bastard." [Note: Craigie, p. 84.]