Jeremiah 49:3

Jer 49:3 Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, [and] his priests and his princes together.

Ver. 3. Howl, O Heshbon.] A city of the Gadites, but seized upon, it seemeth, first by the Ammonites, and then by the Moabites. {Jer 48:2; Jer 48:24-25}

For Ai is spoiled.] Not that Ai, Jos 7:1, but another of that name beyond Jordan - Gaja, Ptolemy calleth it.

And run to and fro by the hedges.] Hide you behind the hedges.

For their king.] Or, Malcham their idol - as Chemosh. {Jer 48:7}

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 49:3. Howl, O Heshbon, for Ai is spoiled — This “Ai must be a different city from that taken by Joshua, chap. 8., which lay on the west side of Jordan. Grotius mentions another city, called Gaia by Ptolemy; which, being near Heshbon, the destruction of it was matter of concern to the neighbouring city.” Lament, and run to and fro by the hedges — Try to hide yourselves in the thickets, and remove from one place to another, for fear of being discovered. But by גדרות, here rendered hedges, Blaney thinks, are meant, “those fences or enclosures round the lesser towns, which served to secure them against thieves and robbers, but were not dignified with the name of walls, capable of resisting the attack of a regular enemy.” The psalmist, he supposes, distinguishes these from the fortifications of cities, Psa 89:40, terming the former גדרתיו, his fences, and the latter מבצריו, his strong holds, or walled fortresses. According to this interpretation, therefore, the prophet here foretels that “the inhabitants of the lesser towns should run to and fro, like persons distracted with fear, within their enclosures, not daring to step beyond them, lest they should fall in with the enemy, whose approach they dreaded.” For their king — Or, Milcom, their idol; shall go into captivity, and his priests and princes together — “Here the same is said of Milcom,” says Blaney, “as was of Chemosh, chap. Jer 48:7, which shows that the word is properly used as the name of the Ammonitish idol.”

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

49:3 The Ammonites might have thought that their deity, Molech, was powerful. However, the coming invader would take this idol into exile with his priests and officials; their ritual magic would be exposed as a fraud.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heshbon . . . Ai--Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.

hedges--Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.

their king--Melchom, the idol, as the mention of "his priests" shows (compare Jer 48:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Run to and fro by the hedges] It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the walls of their gardens; but others think that it refers to the smaller cities or villages, called here the daughters of Rabbah, the metropolis; the inhabitants of which are exhorted to seek safety somewhere else, as none can be expected from them, now that the enemy is at hand.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet now triumphs, as it were, over the land of Ammon, and, according to his accustomed manner, as we have before seen; for had the prophets spoken without metaphors, and simply narrated the things treated of by them, their words would have been frigid and inefficient, and would not have penetrated into the hearts of men. This, then, is the reason why the prophets adopted an elevated style, and adorned with grandeur their prophecies; for they never, like rhetoricians, affected eloquence, but necessity so urged them, that they represented to the eyes those things which they could not otherwise form a conception of in their minds. On this subject we have spoken often already; but I am again constrained briefly to touch on it, because those who are not well acquainted with Scripture, and do not understand the design of the Holy Spirit, may think that words only are here poured forth. But when we duly weigh what I have said, then we shall readily acknowledge that the Prophet did not, without reason, enlarge on what he had previously said.

Howl, thou Heshbon, he says, for Ai is laid waste These were two neighboring cities: hence he exhorts Heshbon to howl on seeing the overthrow of another city. He then adds, Cry, or cry aloud, ye daughters of Rabbah He again repeats what he had before touched upon as to the city Rabbah. Gird yourselves, he says, with sackcloth, or put on sackcloth. He does not here exhort the citizens of Rabbah to repentance, but he speaks according to the customs of the people, as it has been stated elsewhere. Sackcloth was, indeed, a symbol of penitence; when the miserable wished humbly to flee to God’s mercy, and to confess their sins, they put on sackcloth. But the unbelieving imitated the faithful without discretion or judgment. Hence it was, that they scattered ashes on their heads, that without any reason they put on sackcloth. What was then commonly done is now mentioned by Jeremiah; Put on sackcloth, he says, lament and run here and there by the fences

He afterwards adds in the third person, for gone is their king into captivity. He expressed this, that the Israelites might know, that though that kingdom flourished for a time, yet the day of which the Prophet had spoken would come, when the condition of the Ammonites would be nothing better than that of the Israelites; whose king, as it was known, had been driven into exile, together with the priests and princes. The Prophet now denounces the same punishment on the Ammonites, that not only their king would be driven into another land, as a captive, but also their princes and their priests. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Howl, O Heshbon, for Ai is spoiled.—Heshbon has appeared in Jer_48:2; Jer_48:45, as connected with the fortunes of Moab, but it was strictly an Ammonite city. The “Ai” here is obviously not the city near Jericho of Jos_8:28, and unless we assume an error in the text (“Ai” for “Ar”= city), we must infer the existence of a Trans-jordanic city of the same name.

Run to and fro by the hedges.—Hedges, in the English sense of the word, have never been common in the East, and the word here denotes either the palings round the sheep-folds, or the walls round the vineyards of the villages that are described as the “daughters of Rabbah.” The word is never used for the walls of a city, but appears in Num_22:24; Num_32:16; Num_32:24; Num_32:36 in the sense of “sheep-folds.”

Their king shall go into captivity.—Better, as before, Melcom. As in Jer_48:7, the captivity of the national deity with his priests (the fact that they are named is decisive as to the meaning) involves the captivity of the people.

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

3. Howl, O Heshbon] Heshbon was a Moabite city (Jer_48:2; Jer_48:34; Jer_48:45), and an Ammonite Ai is otherwise unknown. Hence conjectural emendations are (a) to read (with Co.) for “Heshbon” Ammon (i.e. its inhabitants), and for “Ai” the city, or (b) emending “Ai” as in (a), to read for “Heshbon” (with a considerable change of the word in MT.) the palace (Du.). Neither (a) nor (b) however is quite satisfactory.

among the fences] The Heb. means walls, such as enclose sheepfolds. Probably it needs emendation, and Gi., Du. and Co. all recognise that what we expect is something indicative of mourning. Co.’s conjecture makes the least change in MT., viz. in mourning attire.

Malcam shall go, etc.] See Jer_48:7 and cp. Amo_1:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to Ai, now destroyed; and therefore is called upon to howl and lament, because its destruction also was near at hand, and might be expected; hence Kimchi gathers, that the Ammonites were destroyed before the Moabites: but some have thought that Heshbon was a double city, divided by a river, which ran through it; and that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon:

for Ai is spoiled; not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy; this seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste:

cry, ye daughters of Rabbah; the royal city before mentioned; See Gill on Jer 49:2; either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai; or the villages about Rabbah, as Kimchi interprets it; that is, as the Targum,

"the inhabitants of the villages of Rabbah:''

gird ye with sackcloth; as a token of calamity and mourning for it, as was usual:

lament, and run to and fro by the hedges; which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages, like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places; but rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case:

for their king shall go into captivity; be taken and carried captive; either their principal governor; or rather Milcom their god, since it follows:

and his priests and his princes together; both such as offered sacrifices to him, and attended on and supported his worship: the same is said of Chemosh, the god of the Moabites, Jer 48:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ai - Not the town on the west of the Jordan Jos 7:2; a place not mentioned elsewhere. For Ai some read Ar.

Hedges - Fields were not divided by hedges until recent times; the term probably means the walls which enclose the vineyards Num 22:24.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Hai, or Je-abarim. Both these cities pertained also to Moab. --- Hedges. Hebrew Gederoth, may be the city Gadara. --- Melchom, or Moloc, who claimed dominion over this people. If they had used their reason, they must have seen that he was no god, since the Lord disposed of him as he pleased so long before.

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).

Heshbon was formerly a city of the Amorites, of whom Sihon was king, who resided here (but it appears by Jer 49:26 that it was taken from Moab); it is probable that it was at this time a city of Moab: the prophet calls to them to howl

for Ai a city of the Ammonites, not the same mentioned Jos 7:2, for that was on the other side of Jordan. It is uncertain whether by the

daughters of Rabbah be to be understood other lesser cities, or the younger women that inhabited Rabbah: he calls to them all to mourn; and for all the indications or signs of mourning, such as girding with sackcloth, running up and down, like persons distracted, by the hedges, where they might be hidden, and not so easily seen. For they shall all go together into captivity; their Melcom, which may signify their idol to whom they gave that name, or their

king, or else their supreme magistrate, with their

priests and nobles, all orders of persons.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Heshbon was formerly the residence of Sihon, king of the Amorites, but it seems at this time to have been in possession of the Ammonites. No city Ai is known to have been in this region, and there is serious, but certainly no insuperable, difficulty in this fact. Some conjectures of change in the text have been made, but they should not be entertained. We have no list of Ammonite cities, and so no presumption against the existence of such a city arises from our ignorance.

Hedges — Some understand sheep-folds, but this is an undue limitation of the original word. Enclosures, embracing sheep-folds, vineyards, etc., are meant.

Their king — Margin. Melcom, the name of their tutelar divinity. That this is right the mention of his priests almost demonstrates.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Heshbon. Here mentioned as de jure a Gadite, but de facto an Ammonitish, town; in Num_21:26 it appears as "the city of Sihon" the Amorite. In Isa_15:4 and Isa_16:9 it is reckoned to the Moabites. There was a continual warfare between the neighbouring tribes of Reuben and Gad on the one hand, and the Moabites and Ammonites on the other. Let Heshbon lament, because Ai is spoiled. The introduction of At, which is only known to us as a Canaanitish town, near Bethel, on the wrong side of the Jordan for Moab, is startling. It is replied that we have no list of the Ammonitish cities, and that there may have been another town named At. The reply is valid; but loaves a second difficulty untouched, viz. that the mention of a third place destroys the continuity of thought. First, we are made acquainted with the fall of Rabbah; then Heshbon (probably the second place in the country) is called upon to wail because x has been taken by storm; then the populations of the "daughter" cities are summoned to join in the lamentation over Rabbah; is it not reasonable to conclude that the subject of the mourning is one and the same? Now, it is well known that the received text abounds in small errors arising from the confusion of similar Hebrew letters, and that among the letters most easily confounded are yod and resh. Is it not an obvious conclusion that for Ai we should rather read Ar ("the city"), a name as suitable for the capital of Ammon as for that of Moab? It is true that we have no example elsewhere of Rabbah being called by the name of Ar; but in 2Sa_10:3, 14 it is described as "the city," and we have to be on our guard against the argument a silentio that favourite weapon of destructive criticism! Since a conjecture must be made, it is more respectful to the prophet to choose the one which is most suitable to the context. Daughters of Rabbah; i.e. unwalled towns (as in ver. 2). Run to and fro by the hedges; rather, by the enclosures; i.e. wander about in the open country, seeking a lodging place in the enclosures of the sheepfolds (so Num_32:24, Hebrew) or the vineyards. (so Num_22:24, Hebrew) Their king; or, Milcom (see on ver. 1).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ai - A city of the Ammonites, not the same mentioned, Josh. vii, 2, for that was on the other side Jordan. By the hedges - Where they might be hidden, and not so easily seen.

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

Howl in lament

"Cry loudly and weep"

Heshbon

Translate the name of this city as you did in Jeremiah 48:2. Here "Heshbon" represents the people. AT: "people of Heshbon" (See: How to Translate Names and Metonymy)

for Ai will be devastated

This can be stated in active form. AT: "for your enemies will devastate Ai" (See: Active or Passive)

daughters of Rabbah

Possible meanings are 1) "daughters" represent the women who live in Rabbah. AT: "women of Rabbah" or 2) all the people in general are spoken of as if they are the daughters of Rabbah. AT: "people of Rabbah" (See: Metaphor)

for Molech is going into captivity

"for your enemies will take your god Molech captive." This means the enemies will take the idol that represents Molech back to their land.

Why do you brag about your valleys ... daughter?

Yahweh uses a question to scold the people for bragging about the large amount of fruit that grows in their valleys. This rhetorical question can be translated as a statement. AT: "Do not be proud of your valleys ... daughter." (See: Rhetorical Question)

Why do you brag about your valleys, your valleys that are so fruitful

Some versions of the Bible read, "Why do you brag about your strength, your strength which is ebbing away"

faithless daughter

Here, the people of Ammon are spoken of as if they were a daughter. AT: "faithless people" or "rebellious people" (See: Metaphor)

say, 'Who will come against me?'

The Ammonites use this question to state that they do not believe anyone can defeat them. It can be reworded as an indirect statement. AT: "falsely think that no one can defeat you." (See: Rhetorical Question and Direct and Indirect Quotations)

translationWords

lament

Ai

devastate

sackcloth

captive

priest

faithless

trust

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

for Ai has been spoiled Ai, that is near it, [has been spoiled,] and it is of the land of Ammon.

O villages of Rabbah Rabbah of the children of Ammon.

and mobilize in companies Heb. והתשוטטנה בגדרות. Jonathan renders: ואתהמכוּן בסיעָן, mobilize in companies. He interprets והתשוטטנה as an expression of armies that run to and fro (משוטטים); and גדרות is an expression of sheepcotes full of flocks, and can be interpreted as “and roll in the dung of the sheepcotes,” an expression of contempt. [Onkelos translates:] “And Esau despised” (Gen. 25:34), ושט עשו.

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.