Jeremiah 6:25

Jer 6:25 Go not forth into the field, nor walk by the way; for the sword of the enemy [and] fear [is] on every side.

Ver. 25. Go not out into the field.] Since there is "no peace to him that goeth out, nor to him that cometh in"; {2Ch 15:5} but

“ Luctus ubique, pavor, et plurima mortis imago. ”

“Everywhere grief, panic and the images of the most dead.”

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.

He addresses "the daughter of Zion" (Jer 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls,

sword of the enemy--literally "there is a sword to the enemy"; the enemy hath a sword.

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

He confirms the previous verse. For the Jews, as it has been said, regarded all threatenings as nothing: it was hence necessary that they should be taught, not by words only, but be constrained to fear, by having the scene set before their eyes, that being thus constrained they might at least entertain some fear on account of the nearness of God’s vengeance. The Prophet then denounces war, and speaks as though they were already besieged, Go ye not forth, he says, into the field, etc., for the terror of the enemy and fear is on every side; not that the Chaldeans were already laying waste Judea, or that they had even departed from their own country. But we have briefly explained the design of the Prophet: he intended thus vehemently to deal with a hardened and obstinate people, that they might know that he spoke seriously to them, and that his threatenings would not be evanescent. 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.

(25) The field.—i.e., the open country. To pass beyond the walls of the beleaguered city would be full of danger. The warning has its parallel in Mat_24:17-18. In the same chapter we find also an echo of the prophet’s reference to the pangs of childbirth (Mat_24:8).

Fear is on every side.—The words are more notable than they seem. They impressed themselves on the prophet’s mind, and became to him as a watchword. So, in Jer_20:3, he gives them as a name (Magor-missabib) to Pashur, and apparently (as in Jer_20:10) it was used as a cry of derision against himself.

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

25. and terror on every side] Omit “and.” The remaining words are a characteristic expression of Jeremiah. Ch. Jer_20:3 (where see note), 10, Jer_46:5, Jer_49:29; Psa_31:13; cp. Job_18:11.

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.

Go not forth into the field,.... Either for pleasure, or for business; to take a walk in it for the air, or to till it, plough, sow, or reap; but keep within the city and its walls, there being danger:

nor walk by the way; in the high road from Jerusalem, to any town or village near it:

for the sword of the enemy: or, "because there is a sword for the enemy" (b); or, "the enemy has a sword"; and that drawn; the enemy is in the field, and in the ways, and there is no escaping him:

and fear is on every side; all round the city, being encompassed by the Assyrian army: or, the enemy's sword "is fear on every side" (c); causes fear in all parts round the city. The Targum is,

"because the sword of the enemy kills those who are gathered round about;''

or on every side.

(b) "quoniam gladius est inimico", Munster, Vatablus, Junius & Tremellius; "quia (ibi) gladius (qui) hosti", Schmidt. (c) Gataker.

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

For the sword of the enemy - literally, “for to the enemy a sword; i. e., for the enemy is armed,” he has a commission from God to execute judgment. See Jer 12:12; Isa 10:5, and Psa 17:13 note.

Fear is on every side - Magor-Missabib, Jeremiah’s watchword (compare Jer 20:3, Jer 20:10). The “and” before it should be omitted.

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

Go not forth into the field, nor walk by the way; expressing the great danger that there would be every where, there would be no stirring out of their fenced cities or houses, Jer 8:14, but great danger to them that go out, and to those that come in, they would find death every where; now seek out some by-ways, venture hot in common roads, Jdg 5:6.

The sword of the enemy and fear is on every side: the language of one speaking to another: it seems to be a proverbial speech, frequently used to express unavoidable dangers, Psa 31:13; Jer 20:3,10; 49:29. All places will be full of soldiers, so that all attempts will be very difficult, Lam 5:9.

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

Go not forth into the field. The "daughter of Zion" (i.e. the personific population of Jerusalem) is cautioned against venturing outside the walls. The sword of the enemy; rather, the enemy hath a sword. Fear is on every side; Hebrew, magor missa-bib; one of Jeremiah"s favorite expressions. (see Jer_20:3, 10 46:5 49:29; and comp. Psa_31:13) Naturally of a timid, retiring character, the prophet cannot help feeling the anxious and alarming situation into which at the Divine command he has ventured.

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

Go not forth - Expressing the great danger that there would be everywhere.

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

General Information:

Jeremiah speaks to the people of Jerusalem. Some versions interpret this as Yahweh speaking to the people of Jerusalem.

for the swords of the enemy and terror are all around

The phrase "swords of the enemy" represents the enemy with their swords ready to attack. The abstract noun "terror" refers to things that cause people to be frightened and can be translated with an adjective. AT: "For the enemy is everywhere with their swords and everyone else is terrified" (See: Metonymy and Abstract Nouns)

Daughter of my people

Jeremiah shows Yahweh's love for his people by speaking to them as a daughter. See how you translated a similar phrase in Jeremiah 4:11. AT: "My people, you who are like a daughter to me" or "My dear people" (See: Metaphor)

put on sackcloth and roll in ashes

People do these things to show that they are extremely sad. AT: "Show how sad you are by wearing sackcloth and rolling in ashes" (See: Symbolic Action)

mourn with painful sobs as for an only son

Jeremiah compares the people's great sadness to the sadness that a mother feels if her only son dies. AT: "mourn with painful sobs as you would if your only son died" (See: Simile)

for the destroyer will suddenly come upon us

"because the enemy army will suddenly come to attack us"

translationWords

sword

adversary

terror

sackcloth

ash

destroy

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

there is fear Heb. מגור. Another explanation: An expression of gathering. Comp. (Ezekiel 21: 17) “Gathered (מגורי) to the sword.” And in this manner Jonathan renders it.

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.