31<\/strong>. Based on Isa 16:7<\/span>, but the influence of the first person in Jer 48:9<\/em><\/span> there (“I will, etc.”) has led here to the prophet’s grief for Moab being represented as caused by her pride.<\/p>\n will I howl<\/em> ] In the corresponding passage in Isaiah it is first the country that mourns for itself, Jer 48:7<\/em><\/span>, and only later, Jer 48:9<\/em><\/span>, the prophet also expresses grief.<\/p>\n For “the men of” we should probably read, as in Isaiah, raisin-cakes of Kir-heres<\/em>. They were made of a mixture of raisins and meal. Cp. Hos 3:1<\/span>. The two words in the original resemble each other. Kir-heres was probably the modern Kerak, eighteen miles S. of the Arnon and eight miles E. of the Dead Sea; a strong fortress on a steep hill surrounded by ravines.<\/p>\n Mine heart … – <\/B>Rather, there shall be mourning for etc.<\/P> <\/p>\n Though wicked men rejoice and triumph in the ruin of good men, yet their charity suffereth them not to do the like, but engageth them to mourn for them in the day of their affliction. Jeremiah declareth his compassion toward these Moabites, though they derided the Jews when they were carried into captivity. nay, he mourns upon the prospect of their misery at some distance; when the sight of the Jews present calamity would not affect the Moabites with any compassion at all. We find the like compassion in another prophet, Isa 16:11<\/span>; Jer 48:7<\/span> there it is called Kir-hareseth, which was a city of Moab, as we read, 2Ki 3:25<\/span>. <\/P> <\/p>\n 31. I will cry . . . for . . .Moab<\/B>Not that it deserves pity, but the prophet’s “crying”for it vividly represents the greatness of the calamity. <\/P> Kir-heres<\/B>Kir-hareseth,in Isa 16:7<\/span>; see on Isa16:7<\/span>. It means “the city of potters,” or else “thecity of the sun” [GROTIUS].Here “the men<\/I> of Kir-heres” are substituted for “thefoundations<\/I> of Kir-hareseth,” in Isa16:7<\/span>. The change answers probably to the different bearing of thedisaster under Nebuchadnezzar, as compared with that former one underShalmaneser.<\/P><\/p>\n Therefore will I howl for Moab<\/strong>,…. The prophet, being as a man affected with the miseries of a people very wicked, and so deserving of them; though indeed by this he does not so much design to express the affections of his own heart, as to show what reason the Moabites would have to howl for the calamities of their country; for, as Kimchi observes, the prophet here speaks in the person of the people of Moab; see Isa 16:7<\/span>;<\/p>\n and I will cry out for all Moab<\/strong>; the whole country of Moab, which should become desolate:<\/p>\n [mine heart] shall mourn for the men of Kirheres<\/strong>; the same with Kirhareseth, a city of Moab, Isa 16:7<\/span>; whose foundations should be sapped, the city taken, and the men of it put to the sword, or caused to flee; and their case being deplorable, the prophet says his heart should mourn for them like a dove, as Kimchi and Jarchi observe; though it may be rendered, “he shall mourn” g; that is, Moab; for the destruction of such a principal city, and the men of it. The Targum renders it,<\/p>\n “for the men of the city of their strength.”<\/p>\n g “gemet”, Montanus.<\/p>\n Jer 48:31-33<\/span> are also an imitation of Isa 16:7-10<\/span>. V. 31 is a reproduction of Isa 16:7<\/span>. In Jer 48:7<\/span>, Isaiah sets forth the lamentation of Moab over the devastation of his country and its precious fruits; and not until v. 9 does the prophet, in deep sympathy, mingle his tears with those of the Moabites. Jeremiah, on the other hand, with his natural softness, at once begins, in the first person, his lament over Moab. , “therefore,” is not immediately connected with Jer 48:29<\/span>., but with the leading idea presented in Jer 48:26<\/span> and Jer 48:28<\/span>, that Moab will fall like one intoxicated, and that he must flee out of his cities. If we refer it to Jer 48:30<\/span>, there we must attach it to the thought implicitly contained in the emphatic statement, “I (Jahveh) know his wrath,” viz., “and I will punish him for it.” The I<\/em> who makes lament is the prophet, as in Isa 16:9<\/span> and Isa 15:5<\/span>. Schnurrer, Hitzig, and Graf, on the contrary, think that it is an indefinite third person who is introduced as representing the Moabites; but there is no analogous case to support this assumption, since the instances in which third persons are introduced are of a different kind. But when Graf further asserts, against referring the I<\/em> to the prophet, that, according to what precedes, especially what we find in Jer 48:26<\/span>., such an outburst of sympathy for Moab would involve a contradiction, he makes out the prophet to be a Jew thirsting for revenge, which he was not. Raschi has already well remarked, on the other hand, under Isa 15:5<\/span>, that “the prophets of Israel differ from heathen prophets like Balaam in this, that they lay to heart the distress which they announce to the nations;” cf. Isa 21:3<\/span>. The prophet weeps for all Moab, because the judgment is coming not merely on the northern portion (Jer 48:18-25<\/span>), but on the whole of the country. In Jer 48:31<\/span><\/em>, Jeremiah has properly changed (cakes of dried grapes) into , the people of Kir-heres, because his sympathy was directed, not to dainties, but to the men in Moab; he has also omitted “surely they are smitten,” as being too strong for his sympathy. , to groan, taken from the cooing of doves, perhaps after Isa 38:15<\/span>; Isa 59:11<\/span>. The third person indicates a universal indefinite. Kir-heres, as in Isa 16:11<\/span>, or Kir-haresheth in Isa 16:7<\/span>; 2Ki 3:25<\/span>, was the chief stronghold of Moab, probably the same as Kir-Moab, the modern Kerek, as we may certainly infer from a comparison of Isa 16:7<\/span> with Isa 15:1<\/span> see on 2Ki 3:25<\/span>, and Dietrich, S. 324.<\/p>\n Jer 48:32-33<\/span><\/p>\n <\/strong> , “more than the weeping of Jazer,” may signify, “More than Jazer weeps do I weep over thee;” or, “More than over Jazer weeps do I weep over thee;” or, “More than over Jazer do I weep over thee.” However, the former interpretation is the more obvious, and is confirmed by the reading in Isa 16:9<\/span>. According to the Onomasticon<\/em>, Jazer was fifteen Roman miles north from Heshbon. Seetzen recognises it in the ruins called es Szir at the source of the Nahr Szir<\/em>; see on Num 21:32<\/span>. According to Jerome, on Isa 16:8<\/span>, Sibmah was only five hundred paces from Heshbon; see on Num 32:38<\/span>. Judging from the verse now before us, and from Isa. l.c.<\/em>, the vines of Sibmah must have been famed for the strength and excellence of their clusters. Even now, that region produces excellent grapes in abundance. From Szalt, which lies only ten miles north from Szir, raisins and grapes are carried to Jerusalem, and these of excellent quality (Seetzen, i. S. 399; Burckhardt, p. 350). In what follows, “his tendrils crossed the sea,” etc., the extensive cultivation of the grape is set forth under the figure of a vine whose tendrils stretch out on all sides. “They have crossed over the sea” has reference in Isaiah (Isa 16:8<\/span>) to the Dead Sea ( , as in Psa 68:23<\/span>; 2Ch 20:2<\/span>); not merely, however, in the sense of the shoots reaching close to the Dead Sea, but also over it, for Engedi was famed for its vines (Son 1:14<\/span>). Jeremiah also has reproduced the words taken from Isaiah in this sense. From the following clause, “they reached to the sea of Jazer,” it does not follow that he has specified “the sea” by “Jazer.” What tells rather the other way is the fact that , which means to cross over, cannot possibly be used as equivalent to , “to reach to.” “They crossed over the sea” shows extension towards the west, while “they reached to the sea of Jazer” indicates extension towards the north. This latter statement also is an imitation of what we find in Isa 16:8<\/span>; and “Jazer” is merely further specified as “the sea of Jazer.” In spite of the most diligent inquiries, Seetzen (i. S. 406) could learn nothing from the people of that region regarding an inland lake; but in the beautiful green vale in the vicinity of Szr (i.e., Jazer) there were several ponds, which he supposes may possibly be the mare Jazer<\/em>, since this valley lying among the mountains is somewhat depressed, and in ancient times was probably filled with water. The “sea” ( ) of Solomon’s temple further shows that does not necessarily denote only a large lake, but might also be applied to a large artificial basin of water. So also, at the present day, the artificial water-basins on the streets of Damascus are called baharat <\/em>, “seas;” cf. Wetzstein in Delitzsch on Isa 16:8<\/span>. This cultivation of the vine is at an end; for the destroyer has fallen upon the fruit-harvest and the vintage. Jeremiah, by “the destroyer has fallen,” explains the words of Isaiah (Isa 16:9<\/span>), “shouting has fallen.” – In Jer 48:33<\/span>, Isa 16:10<\/span> is reproduced. “Joy and gladness are taken away from the gardens, and from the whole land of Moab.” is not here a proper name, for Mount Carmel does not at all suit the present context; it is an appellative, fruit-land, i.e., the fruitful wine-country near Jazer. Jeremiah adds, “and from the land (i.e., the whole land) of Moab.” The pressing of the grapes comes to an end; there is no wine in the vat; no longer is the wine pressed with “Hedad.” is an adverbial accusative. This is further specified by the oxymoron: a “ Hedad <\/em>, and yet not a Hedad <\/em>.” This word generally signifies any loud shout, – not merely the shout of the wine-pressers as they tread the grapes (see on Jer 25:30<\/span>), but also a battle-cry; cf. Jer 51:14<\/span>. Hence the meaning is, “ Hedad <\/em> is heard, but not a merry shout of the wine-pressers.”<\/p>\n Some think the last word to be a proper name, though, according to etymology, it is “the city of potsherd.” They therefore give this rendering, “the strong city.” But Isaiah calls it “Kir-hareseth,” קיר-הרשת; he extends the word by adding a syllable to it; but the word, however, is the same. Then he says, I will think of the men of Kir-cheres The word הגה, ege, is properly to complain, to whisper, to murmur; and hence some render the words not improperly, “I will mutter to the men of the city of potsherd.” (17) <\/p>\n The Prophet does not relate here what he would do, as I have before reminded you; but that he might represent to the life the ruin of Moab, he mentions their howling, crying, and complaints. He then says, I will howl, cry aloud, and with a trembling voice complain, as those who are grievously oppressed with evils; at one time they complain, cry aloud, and howl, and at another they mutter inwardly, grumble and murmur. Thus the Prophet assumes the character of such persons, in order that he might more fully set forth the extreme calamity of that nation. He afterwards comes to particulars: — <\/p>\n (17) This paragraph has been transplanted from the text. <\/p>\n The verbs here are imperatives in the Sept and Syr., “Howl ye,” etc.; and in the future tense in the Targ., “they shall howl, etc. The Vulg., is according to the Hebrew. The last verb is in the third person, “He (Moab) will mourn for the men of Kir-heres.” This city was on the extremity of Moab northward, as Jazer was on its extremity southward. — Ed. <\/p>\n F. Bitter Lamentation Jer. 48:31-38<\/span><\/p>\n TRANSLATION<\/strong><\/p>\n (31) Therefore, I will wail over Moab, and I will cry out for all of Moab, and I will moan for the men of Kir-heres. (32) With more than the weeping of Jazer I will weep for you, O vine of Sibmah. Your branches passed over the sea, they reached unto the sea of Jazer. Upon your summer fruit and your vintage the destroyer has fallen. (33) Gladness and joy have been removed from the fruitful land, the land of Moab. I have caused wine to cease from the vat; no one treads with shouting; shouting is not shouting. (34) From the cry of Heshbon unto Elealeh, unto Jahaz they have uttered their voice; from Zoar unto Horonaim, Eglath-shelishiah; for even the waters of Nimrim shall become desolations. (35) And I will cause to cease in Moab (oracle of the LORD) the one who offers sacrifices on the high places and the one who offers incense to his gods. (36) Therefore, my heart murmurs like the flute, yea my heart murmurs like a flute for the men of Kirheres because the riches he accumulated have perished. (37) For every head is bald, every beard is shorn; on all hands are gashes, and sackcloth on the loins. (38) Upon all the roofs of Moab and in all her streets there is lamentation; for I will shatter Moab as a vessel in which there is no delight (oracle of the LORD).<\/p>\n COMMENTS<\/strong><\/p>\n Because Moab is doomed to destruction, Jeremiah takes up a lamentation over that land. The lament expresses once more the prophets sincere sympathy with Moab. The weeping prophet was not only concerned with the destruction of his own people, he was deeply moved by the thought that others would suffer too. Kir-heres (Jer. 48:31<\/span>) is the chief fortress of southern Moab and in mourning the loss of that city the prophet suggests that the conquest of Moab is complete. The prophets sorrow is deeper than that of the city of Jazer located fifteen miles north of Heshbon. Jeremiah is distressed to think that the luxuriant vineyards of Sibmah (located near Heshbon) which stretch as far as the Dead Sea and the sea of Jazer (location unknown) must now be destroyed. These famous and beautiful vineyards will be hopelessly ruined, ruthlessly trampled down and destroyed by the enemy, together with the summer fruits (Jer. 48:32<\/span>). Joy and gladness, normally characteristic of that plentiful land, shall disappear. Since the vineyards will be destroyed, the winepresses or winevats will contain no wine. The shouting which shall be heard in the land will not be the joyous shoutings of the grape treaders, but the battle shout of the invading soldiers (Jer. 48:33<\/span>). Throughout the land a cry of woe is heard (Jer. 48:34<\/span>). The King James a heifer of three years old is probably a proper name, Eglatshelishliah, as in the ASV. The Hebrew language has no capital letters and it is not always possible to distinguish between common and proper nouns. Since the whole land of Moab is depopulated no longer will sacrifice be offered at the shrines, nor incense burned before the idols (Jer. 48:35<\/span>).<\/p>\n In Jer. 48:36<\/span> Jeremiah again expresses his personal sorrow over the destruction of Moab. He compares the agony of his heart to the pipes or flutes whose monotonous and mournful sounds filled the air during funeral services. The prophet weeps because the riches, the abundance of Moab, have perished (Jer. 48:36<\/span>). Everywhere he looks the prophet sees signs of mourning: bald heads, clipped beards, cuttings upon the body, sackcloth about the loins (Jer. 48:37<\/span>). On every roof and in every street the lamentation can be heard. The Lord, the God of Israel has broken Moab like a vessel which no longer pleases Him (Jer. 48:38<\/span>). What intense agony in the land of Moab and in the heart of a Judean prophet!<\/p>\n (31) Therefore will I howl for Moab.<\/strong>The changes of person are remarkable. The I that speaks is neither Jehovah nor the prophet, but the unnamed mourner, who in the next clause appears in the third person (she shall mourn, the English mine heart having no equivalent in the Hebrew) as the representative of those who mourn for Moab. In Jer. 48:33<\/span>, I have caused wine to fail appears as the utterance of Jehovah. In Isa. 16:7<\/span>, of which the whole passage is a free reproduction, Moab is named as the mourner. Possibly, however, Jeremiah in his sympathy may speak here in his own person.<\/p>\n For the men of Kir-heres.<\/strong>The name appears in Isa. 16:7<\/span> as Kirhareseth, and is probably identical with the Kir of Moab of Isa. 15:1<\/span>. The place was obviously an important stronghold. The Targum on Isaiah and Jeremiah renders it by Crac, <\/em>and this has led to its being identified with the modern Kerak, <\/em>occupying a strong position on one of the Moabite mountains to the south-east of the Dead Sea. The name, which signifies City of the Sun, may indicate its connection with that form of nature-worship.<\/p>\n Jer 48:31 Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kirheres.<\/p>\n Ver. 31. Therefore will I howl.<\/strong> ] Isa 16:7<\/span> ; Isa 15:5<\/span> .<\/p>\n mine heart shall mourn = must one mourn. So the St. Petersburg Codex (A.D. 916), with note that the Eastern Massorites read “I shall mourn”. <\/p>\n Kir-heres. Now Kerak, the fortified town east of southern end of the Dead Sea. <\/p>\n will I howl: Isa 15:5, Isa 16:7-11 <\/p>\n Kirheres: Jer 48:36, 2Ki 3:25, Kar-haraseth, Isa 16:7, Kir-hareseth <\/p>\n Reciprocal: Isa 15:1 – Kir Isa 15:2 – Moab Isa 15:8 – the cry Jer 4:19 – My bowels Jer 48:17 – bemoan Jer 51:8 – howl<\/p>\n Jer 48:31-33. Therefore will I howl for Moab See note on Isa 15:5. I will cry out for all Moab The whole country of Moab: the phrase is the same with whole Palestina, Isa 14:31. For the men of Kirheres See note on Isa 16:7; Isa 16:11. O vine of Sibmah The expressions here denote the destruction of the fruitful vineyards of Sibmah; the loss of which the neighbouring places of Jazer would have reason to lament. Thy plants are gone over the sea The vineyards of Sibmah seem to have been of a vast extent, and to have been greatly celebrated: see note on Isa 16:8-9. And joy and gladness is taken from the plentiful field The gathering in of the harvest and other fruits of the earth is usually accompanied with great expressions of joy; but there would be no occasion for this in the land of Moab, as the enemy would spoil or carry away their crop and vintage. None shall tread with shouting They shall not have a vintage left sufficient to excite them to shouts of joy, or to induce them to exhort and encourage one another to labour diligently.<\/p>\n 48:31 {r} Therefore will I wail for Moab, and I will cry out for all Moab; [my heart] shall mourn for the men of Kirheres.<\/p>\n (r) Read Isa 16:7 .<\/p>\n The prophet would mourn over Moab’s fate, and for the fate of her people, even more than people had wept over the fate of the fall of the town of Jazar. The Israelites had taken Jazar, a town 10 miles north of Heshbon, during their conquest of Transjordan (cf. Num 21:32). Apparently the mourning over that destruction, or a subsequent one, had become proverbial.<\/p>\n Moab was proud of its vineyards and fruit trees. Jeremiah compared the destruction to come to the cutting back of Moab’s renowned products and its resulting sadness. The shouting would not be the glad rejoicing of treaders of grapes, but the cries of warriors bent on destruction. Moab’s "tendrils stretching across the (Mediterranean) sea" pictures her international trade in wine. [Note: Smothers, pp. 318-19.] <\/span><\/p>\n Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kir-heres. 31. Based on Isa 16:7, but the influence of the first person in Jer 48:9 there (“I will, etc.”) has led here to the prophet’s grief for Moab being represented as caused … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 48:31”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20122","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20122","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20122"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20122\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20122"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20122"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20122"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"