Exegetical and Hermeneutical Commentary of Jeremiah 6:26
O daughter of my people, gird [thee] with sackcloth, and wallow thyself in ashes: make thee mourning, [as for] an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
26. daughter of my people ] collective, as in Jer 4:11.
wallow thyself in ] more probably, sprinkle thyself with (so LXX), though the meaning of the Hebrew root is doubtful in all its occurrences (Jer 25:34; Eze 27:30; Mic 1:10).
as for an only son ] The importance attributed by the Jews to the possession of children involved special anguish when there was no one left to perpetuate the family. Cp. Jer 22:30; Amo 8:10; Zec 12:10.
Fuente: The Cambridge Bible for Schools and Colleges
Wallow thyself in ashes – Violent distress is accustomed to find relief in eccentric actions, and thus the wallowing in ashes shows that Jerusalems grief is unbearable.
The spoiler – Nebuchadnezzar.
Fuente: Albert Barnes’ Notes on the Bible
O daughter of my people, i.e. O my people, that art beloved as a daughter.
Gird thee with sackcloth, and wallow thyself in ashes: he calls upon them to mourning in the deepest manner wherein they can express it, girding with sackcloth, close mourning, Jer 4:8, wallowing in ashes, Jer 25:34; Mic 1:10, lying low in humiliation, and prostrating themselves before him: he further describes the nature of it in the following expression, such as is for the death of a child, a son, an only son, Amo 8:10; and then seems to sum it up in this bitter,
most bitter lamentation, Heb. wailing of bitternesses, noting the highest degrees of lamentation; he seems to want words to express it. See Jer 9:17,18. And it is likely the prophet doth not so designedly exhort them to repent, as rather describe the state of persons in a lost and despairing condition. For here the prophet takes upon himself thee person of one denouncing war; and sackcloth and ashes is often mentioned where there is net hope of conversion or repentance.
The spoiler; the king of Babylon and his army, Jer 4:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. wallow . . . in ashes(Jer 25:34; Mic 1:10).As they usually in mourning only “cast ashes on the head,”wallowing in them means something more, namely, so entirely tocover one’s self with ashes as to be like one who had rolled in them(Eze 27:30).
as for an only son(Amo 8:10; Zec 12:10).
lamentationliterally,”lamentation expressed by beating the breast.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O daughter of my people, gird thee with sackcloth,…. Either as a token of repentance for sin; so the king of Nineveh and his subjects did, to show their repentance, Jon 3:6 or as a sign of mourning, for the calamities coming on them, Ge 37:34
and wallow thyself in ashes; or roll thyself in them, as a token of the same. The Targum is,
“cover your heads with ashes.”
Make thee mourning as for an only son; which of all is the most bitter: and therefore it is added,
most bitter lamentation; see Zec 12:10.
For the spoiler shall suddenly come upon us; namely, Nebuchadnezzar, that would spoil their cities, towns, villages, and houses, and them of all their wealth and substance, and carry it away.
Fuente: John Gill’s Exposition of the Entire Bible
Sorest affliction will seize the inhabitants of Jerusalem. As to “daughter of my people,” cf. Jer 4:11; on “gird thee with sackcloth,” cf. Jer 4:8. To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Eze 27:30; Mic 1:10. as in Amo 8:10; Zec 12:10.
The closing verses of this discourse (Jer 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. “He was to try the people, and he found it to be evil.” But in this he neglects the connection of these verses with the preceding. From the conclusion of Jer 6:30, “Jahveh hath rejected them,” we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jer 6:27-30 correspond in substance with the view given in Jer 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jer 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet’s past labours, but they at the same time indicate that his further efforts will be without effect. The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. is adject. verb. with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zec 13:9; Job 23:10. creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jer 1:18, as either in a fortress, or as a fortress. So the Chald., changing for : electum dedi te in populo meo, in urbe munita forti. Jerome : datur propheta populo incredulo probator robustus, quod ebraice dicitur , quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat . The extant text of the lxx has . Following the usage of the language, we are justified only in taking as apposition to , or to the suffix in ; in which case Luther’s connection of it with , “among my people, which is so hard,” will appear to be impossible. But again, it has been objected, not without reason, that the reference of “fortress” to Jeremiah is here opposed to the context, while in Jer 1:18 it falls well in with it; consequently other interpretations have been attempted. Gaab, Maur., Hitz., have taken note of the fact that occurs in Job 36:19, like in the signification of gold; they take as a contraction for , and expound: without gold, i.e., although then was there no gold, to try for which was thy task. To this view Graf has objected: the testing would be wholly purposeless, if it was already declared beforehand that there was no noble metal in the people. But this objection is not conclusive; for the testing could only have as its aim to exhibit the real character of the people, so as to bring home to the people’s apprehension what was already well known to God. These are weightier considerations: 1. We cannot make sure of the meaning gold-ore for by means of Job 36:19, since the interpretation there is open to dispute; and , Job 22:24, does not properly mean gold, but unworked ore, though in its connection with the context we must understand virgin gold and silver ore in its natural condition. Here, accordingly, we would be entitled to translate only: without virgin ore, native metal. 2. The choice of a word so unusual is singular, and the connection of with htiw is still very harsh. Yet less satisfactory is the emendation defended by J. D. Mich., Dahl, Ew., and Graf, : “for a trier have I made thee among my people, for a separater;” for has in Heb. only the meaning cut off and fortify, and the Pi. occurs in Isa 22:10 and Jer 51:53 in the latter meaning, whereas the signif. separate, discriminate, can be maintained neither from Hebrew nor Arabic usage. The case being so, it seems to us that the interpretation acc. to Jer 1:18 has most to be said for it: To be a trier have I set thee amid my people “as a strong tower;” and to this Ges., Dietr. in Lex. s.v., adhere.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet seems to use more words than necessary; for in a clear matter he appears to extend his discourse too far: but we must consider the design which has been mentioned; for he could not rouse the Jews without urging the matter on them with great vehemence. Known and sufficiently common is the term, “daughter of my people, “as applied to the whole community. Daughter of my people, he says, be thou girded with sackcloth, and roll thyself in the dust It is doubtful whether the Prophet exhorts them to repent, or whether he denounces mourning on the irreclaimable and the hopeless; for ashes and sackcloth are often mentioned, when there is no hope of conversion or of repentance. However, if this view be approved, I will not object, that is, that the Prophet still makes the trial, whether the Jews would return to a sane mind.
Make thee a mourning, he says, as for an only-begotten Thus the Hebrews speak of the greatest and bitterest mourning: for when any one loses an only son, he grieves far more for his death than if he had many children; for when some remain, some comfort still remains; but when one is wholly bereaved, a greater grief, as I have said, is felt by parents. For this reason the Hebrews call it a mourning for an only son, when things are in a hopeless state. He afterwards adds, the mourning of bitternesses, signifying the same thing; because suddenly shall come upon us the waster
If repentance be thought to be intended here, we know that sackcloth and ashes are, of themselves, of no account before God, but that they were formerly evidences of repentance when God’s wrath was humbly deprecated; and hence the prophets often designated the thing signified by the sign. We must yet remember what Joel says, that hearts, and not garments, are to be rent. (Joe 2:13.) But the prophets assume this principle as granted, that we are not to deal falsely with God, but with sincerity. Then by sackcloth and ashes they did not understand false protestations, as it is said, but real manifestations of what they felt, when really and from the heart they sought God’s mercy. But as the Prophet seems here to assume the character of a herald, denouncing war, I know not whether repentance is what is here meant. So then I rather understand him as saying, that nothing but extreme mourning remained for the Jews: and hence he says, that destroyers would suddenly come upon them; for they had for many years so misused the forbearance of God, that they thought that they could sin with impunity. As, then, they had long indulged this false confidence, the Prophet made use of this word, “suddenly,” פתאם, petam He adds —
Fuente: Calvin’s Complete Commentary
(26) Wallow thyself in ashes.So in Jer. 25:34; Eze. 27:30. The ordinary sign of mourning was to sprinkle dust or ashes on the head (2Sa. 1:2; 2Sa. 13:19; Jos. 7:6). This, as in Jer. 25:34; Mic. 1:10; Job. 2:8, indicated more utter wretchedness and prostration. The English verb belongs to the class of those which were once used reflexively, and have now come to be intransitive. Endeavour supplies another example.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Wallow thyself in ashes Rather, Besprinkle with ashes, as an expression of abandonment to sorrow. There is cause for mourning as for an only son. The destruction is utter.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 6:26. Gird thee with sackcloth As the wearing of sackcloth girt round the body next the flesh (see 2Ki 6:30.) is often mentioned in Scripture as usual in times of mourning and lamentation, and appears, according to our notions, a very harsh kind of discipline, it may not be amiss to take notice what kind of sackcloth is meant. Mr. Harmer cites Sir John Chardin’s manuscript, to shew that the sacks used by travellers in the East for carrying their necessaries with them, were made of coarse wool, guarded with leather; and then proceeds to infer with great probability, that “if the sacks were woollen, the sackcloth, with which the Eastern people were wont to clothe themselves at particular times, means coarse woollen cloth, such as they made sacks of, and neither hair-cloth, nor rough harsh cloth of hemp, as we may have been ready to imagine; for it is the same Hebrew word sak, which signifies sack, that is here rendered sackcloth. And as the people of very remote antiquity commonly wore no linen, there was not that affectation in what they put on in times of humiliation, as we in the West may perhaps have apprehended. They only put on very coarse mean woollen garments, instead of those that were finer, but of the same general nature.” Harmer’s Observ. ch. 5: Obs. 4:Sitting or lying down in ashes was another custom observed on the like occasions. See Est 4:3. Job 2:8; Job 42:6. Isa 58:5. Jon 3:6. &c. &c.
As for an only son A proverbial expression among the Hebrews, to denote the greatest grief. See Amo 8:10. Zec 12:10.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 6:26 O daughter of my people, gird [thee] with sackcloth, and wallow thyself in ashes: make thee mourning, [as for] an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
Ver. 26. Gird thee with sackcloth, and wallow thyself in ashes. ] The very heathens do so when in danger of a merciless enemy: Veniam irarum coelestium poscentes, saith Livy, a seeking the pardon of their sins and the favour of their gods.
a Lib iii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
and. Some codices, with five early printed editions, omit this “and”.
Fuente: Companion Bible Notes, Appendices and Graphics
daughter: Jer 6:14, Jer 4:11, Jer 8:19, Jer 8:21, Jer 8:22, Jer 9:1, Jer 14:17, Isa 22:4, Lam 2:11, Lam 3:48, Lam 4:3, Lam 4:6, Lam 4:10
gird: Jer 4:8, Jer 25:33, Jer 25:34, Isa 32:11, Eze 27:30, Eze 27:31, Mic 1:8-10
make thee: Jer 9:1, Jer 9:10, Jer 9:17-22, Jer 13:17, Isa 22:12, Lam 1:2, Lam 1:16, Eze 7:16-18, Zec 12:10, Luk 7:12, Jam 4:9, Jam 5:1
for the: Jer 4:20, Jer 12:12, Jer 15:8, Isa 30:13
Reciprocal: 1Ki 20:41 – the ashes away Isa 3:24 – a girding Jer 3:25 – lie down Jer 9:18 – our eyes Jer 18:22 – a cry Jer 48:8 – the spoiler Jer 49:3 – gird Lam 3:16 – covered me with ashes Eze 26:17 – take Amo 8:10 – as the Jon 3:6 – and covered Mic 1:10 – roll Mic 1:16 – bald
Fuente: The Treasury of Scripture Knowledge
Jer 6:26. Daughter of my people Is a phrase of close relationship that is found frequently in the prophetic writings to designate the nation of the Jews. Sackcloth and ashes were used in ancient times in conditions of great anxiety or grief or humiliation. This passage is a prediction of the sorrow that was about to come on Jerusalem and her people because of the iniquities practiced by them through the years. The spoiler refers to the Babylonians with their army that would soon come against God’s people and take their possessions away.
Fuente: Combined Bible Commentary
The prophet implored the people to repent while there was still time (cf. Jer 6:8). Mourning over the untimely death of an only son was especially bitter, because the family would have no one to perpetuate the family name and line. Unless the people repented, the destroyer would overtake them.