English Standard Version
Their houses shall be turned over to others, their fields and wives together, for I will stretch out my hand against the inhabitants of the land,” declares the LORD.
King James Bible
And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
American Standard Version
And their houses shall be turned unto others, their fields and their wives together; for I will stretch out my hand upon the inhabitants of the land, saith Jehovah.
And their houses shall be turned over to others, with their lands and their wives together: for I will stretch for my hand upon the inhabitants of the land, saith the Lord.
English Revised Version
And their houses shall be turned unto others, their fields and their wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
Webster's Bible Translation
And their houses shall be turned to others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.
Jeremiah 6:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The description passes from figure to reality, and the enemies appear before us as speaking, inciting one another to the combat, encouraging one another to storm the city. To sanctify a war, i.e., prepare themselves for the war by religious consecration, inasmuch as the war was undertaken under commission from God, and because the departure of the army, like the combat itself, was consecrated by sacrifice and other religious ceremonies; see on Joel 3:9. עלה, to go up against a place as an enemy, not, go up upon, in which case the object, them (the city or walls), could not be omitted. It is plainly the storming or capture of the town that is meant by the going up; hence we may understand what follows: and we will destroy her palaces. We have a rousing call to go up at noon or in clear daylight, joined with "woe to us," a cry of disappointment that they will not be able to gain their ends so soon, not indeed till night; in these we see the great eagerness with which they carry on the assault. יום פּנה, the day turns itself, declines towards its end; cf. Psalm 90:9. The enemies act under a commission from God, who has imposed on them the labour of the siege, in order to punish Jerusalem for her sins. Jahveh is here most fittingly called the God of hosts; for as God of the world, obeyed by the armies of heaven, He commands the kings of the earth to chastise His people. Hew wood, i.e., fell trees for making the siege works, cf. Deuteronomy 20:20, both for raising the attacking ramparts,
(Note: Agger ex terra lignisque attollitur contra murum, de quo tela jactantur. Veget. de re milit. iv. 15.)
and for the entire apparatus necessary for storming the town. עצה is not a collective form from עץ, like דּגה from דּג; but the ה is a suffix in spite of the omission of the Mappik, which is given by but a few of the codd., eastern and western, for we know that Mappik is sometimes omitted, e.g., Numbers 15:28, Numbers 15:31; cf. Ew. 247, d. We are encouraged to take it so by Deuteronomy 20:19, where עצה are the trees in the vicinity of the town, of which only the fruit trees were to be spared in case of siege, while those which did not bear eatable fruit were to be made use of for the purposes of the siege. And thus we must here, too, read עצה, and refer the suffix to the next noun (Jerusalem). On "pile up a rampart," cf. 2 Samuel 20:5; Ezekiel 4:2, etc. הפקד is used as passive of Kal, and impersonally. The connection with העיר is to be taken like חנה in Isaiah 29:1 : the city where it is punished, or perhaps like Psalm 59:6, the relative being supplied: that is punished. כּלּהּ is not to be joined, contrary to the accents, with הפקד (Ven., J. D. Mich.), a connection which, even if it were legitimate, would give but a feeble thought. It belongs to what follows, "she is wholly oppression in her midst," i.e., on all sides in her there is oppression. This is expanded in Jeremiah 6:7. lxx and Jerome have taken הקיר from קרר, and translate: like as a cistern keeps its water cool (ψύχει, frigidam facit), so she keeps her wickedness cool. Hitz. has pronounced in favour of this interpretation, but changes "keep cool" into "keep fresh," and understands the metaphor thus: they take good care that their wickedness does not stagnate or become impaired by disuse. But it would be a strange metaphor to put "keep wickedness cool," for "maintain it in strength and vigour." We therefore, along with Luth. and most commentators, prefer the rabbinical interpretation: as a well makes its water to gush out, etc.; for there is no sufficient force in the objection that מקור from קוּר, dig, is not a spring but a well, that הקיר has still less the force of making to gush forth, and that בּור wholly excludes the idea of causing to spring out. The first assertion is refuted by Jeremiah 2:13, מקור, fountain of living water; whence it is clear that the word does mean a well fed by a spring. It is true, indeed, that the word בּור, a later way of writing בּאר (cf. 1 Chronicles 11:17. 22 with 2 Samuel 23:15. 20), means usually, a pit, a cistern dug out; but this form is not substantially different from בּאר, well, puteus, which is used for בּור in Psalm 55:24 and Psalm 69:16. Accordingly, this latter form can undoubtedly stand with the force of בּאר, as has been admitted by the Masoretes when they substituted for it בּאר; cf. the Arab. bi'run. The noun מקור puts beyond doubt the legitimacy of giving to הקיר, from קוּר, to dig a well, the signification of making water to gush forth.
The form הקרה is indeed referable to קרר, but only shows, as is otherwise well known, that no very strict line of demarcation can be drawn between the forms of verbs 'עע and 'הקיר ;עו, again, is formed regularly from קוּר. Violence and spoiling; cf. Jeremiah 20:8, and Amos 3:10; Habakkuk 1:3. "Before my face," before mine eyes, corresponds to "is heard," as wounds and smitings are the consequences of violence. On that head, cf. Psalm 55:10-12.
Treasury of Scripture Knowledge
You shall betroth a wife, but another man shall ravish her. You shall build a house, but you shall not dwell in it. You shall plant a vineyard, but you shall not enjoy its fruit.
Therefore thus says the Lord GOD: Behold, my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched."
Therefore I will give their wives to others and their fields to conquerors, because from the least to the greatest everyone is greedy for unjust gain; from prophet to priest, everyone deals falsely.
You have rejected me, declares the LORD; you keep going backward, so I have stretched out my hand against you and destroyed you-- I am weary of relenting.
I myself will fight against you with outstretched hand and strong arm, in anger and in fury and in great wrath.
Behold, all the women left in the house of the king of Judah were being led out to the officials of the king of Babylon and were saying, "'Your trusted friends have deceived you and prevailed against you; now that your feet are sunk in the mud, they turn away from you.'
All your wives and your sons shall be led out to the Chaldeans, and you yourself shall not escape from their hand, but shall be seized by the king of Babylon, and this city shall be burned with fire."
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