Jeremiah 48:31

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.

Ver. 31. Therefore will I howl.] Isa 16:7; Isa 15:5.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Jer 48:31-33 are also an imitation of Isa 16:7-10. V. 31 is a reproduction of Isa 16:7. In Jer 48:7, 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. על־כּן, "therefore," is not immediately connected with Jer 48:29., but with the leading idea presented in Jer 48:26 and Jer 48:28, that Moab will fall like one intoxicated, and that he must flee out of his cities. If we refer it to Jer 48:30, 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 who makes lament is the prophet, as in Isa 16:9 and Isa 15:5. 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 to the prophet, that, according to what precedes, especially what we find in Jer 48:26., 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, 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. The prophet weeps for all Moab, because the judgment is coming not merely on the northern portion (Jer 48:18-25), but on the whole of the country. In Jer 48:31, Jeremiah has properly changed לאשׁישׁי (cakes of dried grapes) into אל־אנשׁי, 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. יהגּה, to groan, taken from the cooing of doves, perhaps after Isa 38:15; Isa 59:11. The third person indicates a universal indefinite. Kir-heres, as in Isa 16:11, or Kir-haresheth in Isa 16:7; Kg2 3:25, 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 with Isa 15:1 see on Kg2 3:25, and Dietrich, S. 324.

Jer 48:32-33

מבּכי יעזר, "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. According to the Onomasticon, Jazer was fifteen Roman miles north from Heshbon. Seetzen recognises it in the ruins called es Szir at the source of the Nahr Szir; see on Num 21:32. According to Jerome, on Isa 16:8, Sibmah was only five hundred paces from Heshbon; see on Num 32:38. Judging from the verse now before us, and from Isa. l.c., 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) to the Dead Sea (ים, as in Psa 68:23; Ch2 20:2); 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 (Sol 1:14). 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 עבר, which means to cross over, cannot possibly be used as equivalent to נגע עד, "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; 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, since this valley lying among the mountains is somewhat depressed, and in ancient times was probably filled with water. The "sea" (ים) of Solomon's temple further shows that ים 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, "seas;" cf. Wetzstein in Delitzsch on Isa 16:8. 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), "shouting has fallen." - In Jer 48:33, Isa 16:10 is reproduced. "Joy and gladness are taken away from the gardens, and from the whole land of Moab." כּרמל 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." הידד is an adverbial accusative. This is further specified by the oxymoron: a "Hedad, and yet not a Hedad." 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), but also a battle-cry; cf. Jer 51:14. Hence the meaning is, "Hedad is heard, but not a merry shout of the wine-pressers."

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48:31 The Lord had to punish Moab and other nations that sinned, but it caused him to mourn. • Kir-hareseth was Moab’s capital city.

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Read Isa. 16:7.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I will cry . . . for . . . Moab--Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.

Kir-heres--Kir-hareseth, in Isa 16:7; see on Isa 16:7. It means "the city of potters," or else "the city of the sun" [GROTIUS]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Isa 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.

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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.”

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: —

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(31) Therefore will I howl for Moab.—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, “I have caused wine to fail” appears as the utterance of Jehovah. In Isa_16:7, 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.

For the men of Kir-heres.—The name appears in Isa_16:7 as Kirhareseth, and is probably identical with the “Kir of Moab” of Isa_15:1. The place was obviously an important stronghold. The Targum on Isaiah and Jeremiah renders it by Crac, and this has led to its being identified with the modern Kerak, 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 by her pride.

will I howl] In the corresponding passage in Isaiah it is first the country that mourns for itself, Jer_48:7, and only later, Jer_48:9, the prophet also expresses grief.

For “the men of” we should probably read, as in Isaiah, raisin-cakes of Kir-heres. They were made of a mixture of raisins and meal. Cp. Hos_3:1. 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.

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O vine of Sibmah, I will weep for thee with the weeping of Jazer,.... Sibmah was a city in the land of Moab abounding with vines, but now should be destroyed; and Jazer another city in the same country, which was destroyed before the other; and therefore its destruction should be lamented and wept over, as that had been: or "from", or "after the weeping of Jazer" (h); when that is over, or from thence will I go in course as the desolation proceeds, to weep for Sibmah: or I will weep for that "more than the weeping of Jazer" (i); make a greater lamentation for it than for Jazer; or, as some, than Isaiah made for Jazer; of which see Isa 16:9;

thy plants are gone over the sea; the Dead sea; meaning the inhabitants of Sibmah, the governors and common people, who were gone over sea into captivity, as it is generally understood:

they reach even to the sea of Jazer; a lake or confluence of water near to Jazer, called a sea; as it was usual with the Jews to call such seas; as the sea of Tiberias, and the like: this spread of the plants seems to refer to the multitudes of those that belonged to Sibmah, and the villages of it, which extended beyond the Dead sea, even to the sea of Jazer; but as fruitful as this vine was, and extensive as its branches were, they should come to destruction:

the spoiler is fallen upon thy summer fruits, and upon thy vintage: the king of Babylon, who came upon them with his army in the summer season, and at the time of their vintage, and devoured the fruits of their vines and fig trees, with which this country abounded; and so impoverished and ruined them. The Targum of the whole is,

"therefore as I have brought an army against Jazer, so I will bring slayers against Sibmah; they that carry them captive have waded; they have passed through the sea; they are come to the sea of Jazer; upon thy harvest, and upon thy vintage, the spoilers are fallen.''

(h) "a fletu", Pagninus, Montanus, Calvin, Schmidt. (i) "Supra fletum", Junius & Tremellius, Piscator, Gataker.

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Mine heart ... - Rather, “there shall be mourning for” etc.

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Brick wall. Hebrew Kir-cheres, (Isaias xvi. 7.; Calmet) "the city of the sun;" (Grotius) Ar, the capital. The prophet joins in the mournful canticle, as was usual, Luke vii. 32. (Calmet) --- Those who boast of more than they have, are compared to an earthen wall. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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; Jer 48:7 there it is called Kir-hareseth, which was a city of Moab, as we read, 2Ki 3:25.

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Based upon Isa_16:7. Therefore. Moab cannot escape the catastrophe, for his moral basis is utterly insecure. "Therefore," etc. Will I howl. It is at first sight strange that the prophet should speak thus sympathetically after the strong language in ver. 26. But the fact is that an inspired prophet has, as it were, a double personality. Sometimes his human feelings seem quite lost in the consciousness of his message; sometimes (and especially in Jeremiah) the natural, emotional life refuses to be thus restrained, and will have itself expressed. All Moab; i.e. Moab in all its districts, both north and south of the Amen, or, at any rate, the fugitive populations. Mine heart shall mourn. The Authorized Version effaces one of the points of difference between Jeremiah and his original. The former leaves the subject indefiniteone shall mourn. For the men of Kir-heres. Isa_16:7 has "for the raisin cakes of Kir-heres" (i.e. for the cakes of pressed grapes, for which Kir-heres was specially famous) a much more expressive phrase. Jeremiah, or his scribe, has changed ashishe into anshe, and the Targum and Septuagint have adopted this weak reading in Isaiah, l.c.

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Kir-herez - A city of Moab.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Kir-heres A city of the land of Moab.

they shall moan Moaning like moaning doves.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.