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For now the Sovereign, the L ord of hosts,

is taking away from Jerusalem and from Judah

support and staff—

all support of bread,

and all support of water—


warrior and soldier,

judge and prophet,

diviner and elder,


captain of fifty

and dignitary,

counselor and skillful magician

and expert enchanter.


And I will make boys their princes,

and babes shall rule over them.


The people will be oppressed,

everyone by another

and everyone by a neighbor;

the youth will be insolent to the elder,

and the base to the honorable.



Someone will even seize a relative,

a member of the clan, saying,

“You have a cloak;

you shall be our leader,

and this heap of ruins

shall be under your rule.”


But the other will cry out on that day, saying,

“I will not be a healer;

in my house there is neither bread nor cloak;

you shall not make me

leader of the people.”


For Jerusalem has stumbled

and Judah has fallen,

because their speech and their deeds are against the L ord,

defying his glorious presence.



The look on their faces bears witness against them;

they proclaim their sin like Sodom,

they do not hide it.

Woe to them!

For they have brought evil on themselves.


Tell the innocent how fortunate they are,

for they shall eat the fruit of their labors.


Woe to the guilty! How unfortunate they are,

for what their hands have done shall be done to them.


My people—children are their oppressors,

and women rule over them.

O my people, your leaders mislead you,

and confuse the course of your paths.



The L ord rises to argue his case;

he stands to judge the peoples.


The L ord enters into judgment

with the elders and princes of his people:

It is you who have devoured the vineyard;

the spoil of the poor is in your houses.


What do you mean by crushing my people,

by grinding the face of the poor? says the Lord G od of hosts.



The L ord said:

Because the daughters of Zion are haughty

and walk with outstretched necks,

glancing wantonly with their eyes,

mincing along as they go,

tinkling with their feet;


the Lord will afflict with scabs

the heads of the daughters of Zion,

and the L ord will lay bare their secret parts.


18 In that day the Lord will take away the finery of the anklets, the headbands, and the crescents; 19the pendants, the bracelets, and the scarfs; 20the headdresses, the armlets, the sashes, the perfume boxes, and the amulets; 21the signet rings and nose rings; 22the festal robes, the mantles, the cloaks, and the handbags; 23the garments of gauze, the linen garments, the turbans, and the veils.


Instead of perfume there will be a stench;

and instead of a sash, a rope;

and instead of well-set hair, baldness;

and instead of a rich robe, a binding of sackcloth;

instead of beauty, shame.


Your men shall fall by the sword

and your warriors in battle.


And her gates shall lament and mourn;

ravaged, she shall sit upon the ground.

7. In that day shall he swear. The word swear expresses an absolute and vehement refusal; for frequently he who at first excuses himself, or declares that he will not do it, at length yields to entreaty; but he who, in refusing, employs an oath, shuts out all hope, because he gives them to understand that his purpose is firm and decided. Perhaps, too, the phrase in that day, means “immediately, without any delay, and without long consultation;” but as it may also be viewed demonstratively, (δεικτικῶς,) as pointing out more fully the time of the calamity, I do not express a strong opinion. The general meaning is obvious, that their ruinous condition will be past remedy.

As to the word חבש, (chobesh,) though commentators differ in their interpretation of it, yet I cheerfully concur with those who think that the metaphor is here borrowed from surgeons; 5757     חבש(chabash) literally signifies to bind I will not be a binder; that is, “I will not be one who binds up your wounds.” Jarchi renders it, “I will not be a binder, that is, I will not be one of those who bind up.” His annotator, Breithaupt, explains it thus: “that is, who employ any remedy, or apply a plaster, teaching in the school or synagogue what should be done, and what should be avoided.” This accords with the rendering, healer, as in the English version, which is supported by that of Lowth, “I will not be a healer of thy breaches.” — Ed for nothing can more fully meet the case. It is as if one, to whom application had been made to heal a sick man, should declare that he has no skill in the art of healing, or that the disease is too inveterate to admit of being cured.

The next copulative ו, (vau,) means for; as if he had said, “And undoubtedly I have not ability to do so.” 5858     ובביתי(ubebethi,) and in my house; that is, for in my house is neither bread nor clothing. — Ed His meaning therefore is, that the state of affairs will be so desperate, that no man, even when matters are at the worst, will venture to take measures for their defense.

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