Jeremiah 4:8
Parallel Verses
English Standard Version
For this put on sackcloth, lament and wail, for the fierce anger of the LORD has not turned back from us.”

King James Bible
For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.

American Standard Version
For this gird you with sackcloth, lament and wail; for the fierce anger of Jehovah is not turned back from us.

Douay-Rheims Bible
For this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us.

English Revised Version
For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.

Webster's Bible Translation
For this gird you with sackcloth, lament and howl for the fierce anger of the LORD is not turned back from us.

Jeremiah 4:8 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The answer of the Lord. - Jeremiah 4:1. "If thou returnest, Israel, saith Jahveh, returnest to me; and if thou puttest away thine abominations from before my face, and strayest not, Jeremiah 4:2. and swearest, As Jahveh liveth, in truth, with right, and uprightness; then shall the nations bless themselves in Him, and in Him make their boast." Graf errs in taking these verses as a wish: if thou wouldst but repent...and swear...and if they blessed themselves. His reason is, that the conversion and reconciliation with Jahveh has not yet taken place, and are yet only hoped for; and he cites passages for אם with the force of a wish, as Genesis 13:3; Genesis 28:13, where, however, נא or לוּ is joined with it. But if we take all the verbs in the same construction, we get a very cumbrous result; and the reason alleged proceeds upon a prosaic misconception of the dramatic nature of the prophet's mode of presentation from Jeremiah 3:21 onwards. Just as there the prophet hears in spirit the penitent supplication of the people, so here he hears the Lord's answer to this supplication, by inward vision seeing the future as already present. The early commentators have followed the example of the lxx and Vulg. in construing the two verses differently, and take אלי and ולא תנוּד as apodoses: if thou returnest, Israel, then return to me; or, if thou, Israel, returnest to me, then shalt thou return, sc. into thy fatherland; and if thou puttest away thine abominations from before mine eyes, then shalt thou no longer wander; and if thou swearest...then will they bless themselves. But by reason of its position after נאם יהוה it is impossible to connect אלי with the protasis. It would be more natural to take אלי תּשׁוּב as apodosis, the אלי being put first for the sake of emphasis. But if we take it as apodosis at all, the apodosis of the second half of the verse does not rightly correspond to that of the first half. לא תנוּד would need to be translated, "then shalt thou no longer wander without fixed habitation," and so would refer to the condition of the people as exiled. but for this נוּד is not a suitable expression. Besides, it is difficult to justify the introduction of אם before ונשׁבּאתּ, since an apodosis has already preceded. For these reasons we are bound to prefer the view of Ew. and Hitz., that Jeremiah 4:1 and Jeremiah 4:2 contain nothing but protases. The removal of the abominations from before God's face is the utter extirpation of idolatry, the negative moment of the return to the Lord; and the swearing by the life of Jahveh is added as a positive expression of their acknowledgment of the true God. תנוּד is the wandering of the idolatrous people after this and the other false god, Jeremiah 2:23 and Jeremiah 3:13. "And strayest not" serves to strengthen "puttest away thine abominations." A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e., seeking or longing after other gods. Similarly, swearing by Jahveh is strengthened by the additions: בּאמת, in truth, not deceptively (לשׁקר, Jeremiah 5:2), and with right and uprightness, i.e., in a just cause, and with honest intentions. - The promise, "they shall bless themselves," etc., has in it an allusion to the patriarchal promises in Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Genesis 28:14, but it is not, as most commentators, following Jerome, suppose, a direct citation of these, and certainly not "a learned quotation from a book" (Ew.), in which case בּו would be referable, as in those promises, to Israel, the seed of Abraham, and would stand for בּך. This is put out of the question by the parallel וּבּו יתהלּלוּ, which never occurs but with the sense of glorying in God the Lord; cf. Isaiah 41:16, Psalm 34:3; Psalm 64:11; Psalm 105:3, and Jeremiah 9:22. Hence it follows that בּו must be referred, as Calv. refers it, to יהוה, just as in Isaiah 65:16 : the nations will bless themselves in or with Jahveh, i.e., will desire and appropriate the blessing of Jahveh and glory in the true God. Even under this acceptation, the only one that can be justified from an exegetical point of view, the words stand in manifest relation to the patriarchal blessing. If the heathen peoples bless themselves in the name of Jahveh, then are they become partakers of the salvation that comes from Jahveh; and if this blessing comes to them as a consequence of the true conversion of Israel to the Lord, as a fruit of this, then it has come to them through Israel as the channel, as the patriarchal blessings declare disertis verbis. Jeremiah does not lay stress upon this intermediate agency of Israel, but leaves it to be indirectly understood from the unmistakeable allusion to the older promise. The reason for the application thus given by Jeremiah to the divine promise made to the patriarchs is found in the aim and scope of the present discourse. The appointment of Israel to be the channel of salvation for the nations is an outcome of the calling grace of God, and the fulfilment of this gracious plan on the part of God is an exercise of the same grace - a grace which Israel by its apostasy does not reject, but helps onwards towards its ordained issue. The return of apostate Israel to its God is indeed necessary ere the destined end be attained; it is not, however, the ground of the blessing of the nations, but only one means towards the consummation of the divine plan of redemption, a plan which embraces all mankind. Israel's apostasy delayed this consummation; the conversion of Israel will have for its issue the blessing of the nations.

Jeremiah 4:8 Parallel Commentaries

Treasury of Scripture Knowledge


Jeremiah 6:26 O daughter of my people, gird you with sackcloth, and wallow yourself in ashes: make you mourning, as for an only son...

Isaiah 15:3 In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl...

Isaiah 22:12 And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

Isaiah 32:11 Tremble, you women that are at ease; be troubled, you careless ones: strip you, and make you bore, and gird sackcloth on your loins.

Joel 2:12,13 Therefore also now, said the LORD, turn you even to me with all your heart, and with fasting, and with weeping, and with mourning...

Amos 8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth on all loins...


Jeremiah 48:20 Moab is confounded; for it is broken down: howl and cry; tell you it in Arnon, that Moab is spoiled,

Isaiah 13:6 Howl you; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.

Isaiah 15:2,3 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba...

Ezekiel 21:12 Cry and howl, son of man: for it shall be on my people, it shall be on all the princes of Israel...

Ezekiel 30:2 Son of man, prophesy and say, Thus said the Lord GOD; Howl you, Woe worth the day!


Isaiah 5:25 Therefore is the anger of the LORD kindled against his people, and he has stretched forth his hand against them, and has smitten them...

Isaiah 9:12,17,21 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away...

Isaiah 10:4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away...

Cross References
Isaiah 5:25
Therefore the anger of the LORD was kindled against his people, and he stretched out his hand against them and struck them, and the mountains quaked; and their corpses were as refuse in the midst of the streets. For all this his anger has not turned away, and his hand is stretched out still.

Isaiah 10:4
Nothing remains but to crouch among the prisoners or fall among the slain. For all this his anger has not turned away, and his hand is stretched out still.

Isaiah 22:12
In that day the Lord GOD of hosts called for weeping and mourning, for baldness and wearing sackcloth;

Jeremiah 6:26
O daughter of my people, put on sackcloth, and roll in ashes; make mourning as for an only son, most bitter lamentation, for suddenly the destroyer will come upon us.

Jeremiah 30:24
The fierce anger of the LORD will not turn back until he has executed and accomplished the intentions of his mind. In the latter days you will understand this.

Lamentations 1:12
"Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the LORD inflicted on the day of his fierce anger.

Joel 1:13
Put on sackcloth and lament, O priests; wail, O ministers of the altar. Go in, pass the night in sackcloth, O ministers of my God! Because grain offering and drink offering are withheld from the house of your God.

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