Jer 48:29 | KD | STEP | and only more fully develop the idea contained in Isa 16:6. Those who "heard" are the prophet and the people of God. There is an accumulation of words to describe the pride of Moab. Isaiah’s expression also, עברתו לא־כן בּדּיו, is here expanded into two clauses, and Jahveh is named as the subject. Not only have the people of God perceived the pride of Moab, but God also knows his wrath. בּדּיו belongs to לא־כן as a genitive, as in Isaiah לא־כן means "not right," contrary to actual facts, i.e., untrue. are also an imitation of -10. V. 31 is a reproduction of Isa 16:7. In , 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 and , that Moab will fall like one intoxicated, and that he must flee out of his cities. If we refer it to , 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 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 , 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 ( ), but on the whole of the country. In , 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 59:11. The third person indicates a universal indefinite. Kir-heres, as in , or Kir-haresheth in ; 2Ki 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 with see on 2Ki 3:25, and Dietrich, S. 324.

‏ Jeremiah 48:29

Jer 48:29 and Jer 48:30 only more fully develop the idea contained in Isa 16:6. Those who "heard" are the prophet and the people of God. There is an accumulation of words to describe the pride of Moab. Isaiah’s expression also, עברתו לא־כן בּדּיו, is here expanded into two clauses, and Jahveh is named as the subject. Not only have the people of God perceived the pride of Moab, but God also knows his wrath. בּדּיו belongs to לא־כן as a genitive, as in Isaiah לא־כן means "not right," contrary to actual facts, i.e., untrue. ^{▼▼The Masoretic accentuation, according to which Athnach is placed under כּן, exhibits another view of the words in the text: this is shown by the Chaldee paraphrase, "their nobles endure not, they have not done what is right." The Masoretes took בּדּים in the sense of "staves," and took staves as a symbol of princes, as in Hos 11:6. Luther, in his translation, "I know his anger well, that he cannot do so very much, and attempts to do more than he can," follows the Vulgate, Ego scio jactantiam ejus, et quod non sit juxta eam virtus ejus, nec juxta quod poterat conata sit facere, which again seems to have followed the lxx in taking בּדיּו for בּדּיו.}

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; 2Ki 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 2Ki 3:25, and Dietrich, S. 324.