11 At that time shall it be said to this people and to Jerusalem, "A hot wind from the bare heights in the wilderness toward the daughter of my people, not to winnow, nor to cleanse;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Jeremiah proceeds with the same prediction: he says, that a terrible wind was coming, which would not only disperse or clear away, but dissipate and overthrow all things. He then expresses how great and how grievous would be the calamity which he had before mentioned. He compares it to dry or and wind; for tsch, tsach, sometimes means "clear," and sometimes "arid," as the greatest dryness is found on high places. He means, no doubt, here the wind, which is violent, and disturbs the whole atmosphere, when there are no clouds, and where no trees impede its course. Hence, he speaks of high and desert places. It is the same as though he had said, that so great would be the violence of God's vengeance, and so irresistible would be the eruption, that it would be like a violent wind when it passes through high regions and through dry land or desert places. He says, Towards the way of the daughter of my people; as though he had said, -- that the course of the wind would be such as to bear directly on Judea. The mode of speaking here used is well known to all who are in any degree acquainted with the writings of the prophets. "The daughter of my people, "means the people themselves. Come, then, shall wind towards Judea. He then adds, Not to scatter nor to cleanse Husbandmen are wont to winnow the corn when taken from the thrashing -- floor, that the chaff may be carried away by the wind: but the Prophet says, that this wind would not be to clear away or scatter the chaff; for it will be, he says, a very vehement wind He means, in short, that God would shew so much displeasure towards the Jews, that he would no longer chastise them in a moderate degree, or use any moderation, as he had done previously; for God had already often punished the Jews, but had hitherto acted the part of a physician, having endeavored to heal the vices of the people. As, then, these corrections had been without fruit, the Prophet now says, that God's wrath would now come, not to cleanse as before, nor to scatter the chaff, but to consume everything among the people. Hence he adds (for the two verses are connected together) a fuller wind, or one more complete, shall come to them. Some read, "from these places, "so they render m; but it is rather to be taken as noting the comparative degree, -- that this wind would be much rougher and more violent than other winds which usually clear the land or scatter away the chaff, and separate it from the corn: come, then, shall a much more violent wind And come, he says, unto me God, I doubt not, speaks here. Some think that the Prophet here represents the whole body of the people; and they consider them as saying, that there would come a wind which would rush on themselves. But this is too strained; and further, this explanation is disproved by the context: nor can what follows be applied to the Prophet, I will now pronounce judgments against them Here then God, in his office as a judge, declares that a wind was nigh, by which he would dissipate and overthrow the whole of Judea, and would no more cleanse it. And thus he shews, that the Chaldeans would not of themselves come, but would be sent to execute his orders; as though he had said, -- that he would be the author of those calamities which were impending over the Jews: come, then, shall wind unto me; that is, it will be ready to obey my orders. And he adds at last, by way of an exposition, I will then speak judgments with them To speak judgments is to execute the office of a judge, or to call to judgment, or to summon men to declare their cause, as kings are said to speak judgments when they constrain the guilty to render an account, of themselves. God briefly intimates, that he had hitherto exercised great forbearance towards the Jews; but that as he found that his indulgence availed nothing, except that they became more and more ferocious, he declares, that he would now become their judge to punish their wickedness. [1] He afterwards adds --
1 - The Septuagint version of these two verses is as foreign to the original as it can well be; and the Syriac and Arabic are nearly the same. The Vulgate gives a fair version; and the meaning, as given by the Targum, is nearly the same. The latter part of the 11th and 12th are thus rendered by Blayney, -- A wind that scorcheth the plains in the wilderness, [Shall come] toward the daughter of my people, Not to winnow, nor to cleanse; 12. A full wind for a curse shall come at my bidding; Now even I will proceed judicially with them. Horsley differs as to the 11th verse, and renders it thus, -- The wind that scorcheth the craggy rocks of the wilderness Taketh its course against the daughter of my people, Not for winnowing or cleansing. The reason assigned for rendering m'lh for "a curse," and not "from those places," as in our version, is, because the enemy did not come from that quarter. But this may be avoided, if we consider "as" or "like" to be understood before wind, which is no uncommon thing in Hebrew. To refer "those" or these to the winds implied in winnowing and cleansing, as Calvin does, and also Gataker and others, is not satisfactory, I would propose the following version, -- The dry wind of the cliffs in the wilderness Is advancing against the daughter of my people, Not to winnow, nor to cleanse; 12. As a full wind from these, it shall come for me: Then will I myself pronounce judgments on them. The word drk, as Horsley takes it, is a verb, or rather a participle; and it is usual in Hebrew to put a participle in the first clause, and in the second a verb, as here, in the future tense. The verb means to come upon, so as to tread down or subdue, Judges 5:21; Judges 20:43; Psalm 91:13. "The effect of this wind is not only to render the air extremely hot and scorching, but to fill it with poisonous and suffocating vapors." -- Blayney. -- Ed.
At that time - See Jeremiah 4:7. Though the revelation of the certainty of Judah's ruin wrings from Jeremiah a cry of despair, yet it is but for a moment; he immediately returns to the delivery of God's message.
A dry wind - literally, A clear wind. The Samum is probably meant, a dry parching east wind blowing from the Arabian desert, before which vegetation withers, and human life becomes intolerable.
Not to fan - The Syrian farmers make great use of the wind for separating the chaff from the grain: but when the Samum blows labor becomes impossible. It is not for use, but for destruction.
A dry wind - a fall wind - as clouds - as a whirlwind - All these expressions appear to refer to the pestilential winds, suffocating vapors, and clouds and pillars of sand collected by whirlwinds, which are so common and destructive in the east, (see on Isaiah 21:1 (note)); and these images are employed here to show the overwhelming effect of the invasion of the land by the Chaldeans.
At that time shall it be said to this people and to Jerusalem, A dry (i) wind of the high places in the wilderness toward the daughter of my people, not (k) to fan, nor to cleanse,
(i) The north wind by which he means Nebuchadnezzar.
(k) But to carry away both corn and chaff.
At that time shall it be said to this people, and to Jerusalem,.... The inhabitants of Judea and Jerusalem, the people of the Jews; or "concerning" (x) them, as Jarchi interprets it:
a dry wind of the high places in the wilderness toward the daughter of my people. The Targum is,
"as the south wind upon the heads of floods of water in the wilderness, so is the way of the congregation of my people;''
but rather the north wind is designed, since that is a dry one, and the south wind a moist one; and the rather, since this wind intends Nebuchadnezzar and his army, which should come from Babylon, from the north. Some render it, "a neat clean wind" (y); which strips the trees, lays bare rocks and mountains, carries away the earth and dust before it, and makes the stones look white and clean: it denotes a very strong, rushing, stormy, and boisterous wind. The Vulgate Latin version renders it, "a burning one"; and it represents the force and power with which the enemy should come, without any opposition or resistance to him; for a wind on high places, hills, and mountains, and which comes through deserts and wildernesses, has nothing to hinder it, as Kimchi observes; whereas, when it blows in habitable places, there are houses, walls, hedges, and fences, which resist it; and it is observed, that in the way from Babylon to Judea, which the prophet calls "the daughter of my people", were many desert places. The Septuagint version is, "the spirit of error in the desert, the way of the daughter of my people"; which the Syriac and Arabic versions seem to follow; the former rendering it, "as the wind that wanders through the paths of the desert, so is the way of the daughter of my people"; and the latter thus, "there is a spirit of error in the desert, in the way of the daughter of my people";
not to purity, nor to holiness, as it with the Septuagint renders the next clause: "not to fan, nor to cleanse"; of which use a more moderate wind is in winnowing and cleansing the corn from chaff, and light and useless grain.
(x) "de hoc populo", Calvin, Vatablus. (y) "ventus nitidus", Junius & Tremellius, Piscator.
dry wind--the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Hosea 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jeremiah 51:1).
of . . . high places--that is, that sweeps over the high places.
daughter--that is, the children of my people.
not to fan--a very different wind from those ordinary winds employed for fanning the grain in the open air.
Description of the impending ruin, from which nothing can save but speedy repentance. - Jeremiah 4:11. "At that time shall it be said to this people and to Jerusalem, A hot wind from the bleak hills in the wilderness cometh on the way toward the daughter of my people, not to winnow and not to cleanse. Jeremiah 4:12. A wind fuller than for this shall come to me; now will I also utter judgments upon them. Jeremiah 4:13. Behold, like clouds it draws near, and like the storm are it chariots, swifter than eagles its horses. Woe unto us! for we are spoiled. Jeremiah 4:14. Wash from wickedness thy heart, Jerusalem, that thou mayest be saved. How long shall thine iniquitous thoughts lodge within thee? Jeremiah 4:15. For a voice declareth from Daniel, and publisheth affliction from the Mount Ephraim. Jeremiah 4:16. Tell it to the peoples; behold, publish it to Jerusalem: Besiegers come from a far country, and let their voice ring out against the cities of Judah. Jeremiah 4:17. As keepers of a field, they are against her round about; for against me hath she rebelled, saith Jahveh. Jeremiah 4:18. Thy way and thy doings have wrought thee this. This is thy wickedness; yea, it is bitter, yea, it reaCheth unto thine heart."
A more minute account of the impending judgment is introduced by the phrase: at that time. It shall be said to this people; in other words, it shall be said of this people; substantially, that shall fall upon it which is expressed by the figure following, a hot wind blowing from the naked hills of the wilderness. רוּח is stat. constr., and שׁפים dna its genitive, after which latter the adjective צח should be placed; but it is interpolated between the nomen regens and the n. rectum by reason of its smallness, and partly, too, that it may not be too far separated from its nomen, while בּמּדבּר belongs to שׁפים. The wind blowing from the bleak hills in the wilderness, is the very severe east wind of Palestine. It blows in incessant gusts, and cannot be used for winnowing or cleansing the grain, since it would blow away chaff and seed together; cf. Wetzst. in Del., Job, S. 320. דּרך is universally taken adverbially: is on the way, i.e., comes, moves in the direction of the daughter of Zion. The daughter of Zion is a personification of the inhabitants of Zion or Jerusalem. This hot blast is a figure for the destruction which is drawing near Jerusalem. It is not a chastisement to purify the people, but a judgment which will sweep away the whole people, carry away both wheat and chaff - a most effective figure for the approaching catastrophe of the destruction of Jerusalem, and the carrying away captive of its inhabitants. Hitz. and Graf have, however, taken דּרך as subject of the clause: the path, i.e., the behaviour of my people, is a keen wind of the bare hills in the wilderness. Thus the conduct of the people would be compared with that wind as unprofitable, inasmuch as it was altogether windy, empty, and further as being a hurtful storm. But the comparison of the people's behaviour with a parched violent wind is a wholly unnatural one, for the justification of which it is not sufficient to point to Hosea 8:7 : sow wind and reap storm. Besides, upon this construction of the illustration, the description: not to winnow and not to cleanse, is not only unmeaning, but wholly unsuitable. Who is to be winnowed and cleansed by the windy ways of the people? Jahveh?! Jeremiah 4:14 is indeed so managed by Hitz. and Graf that the tempestuous wind blows against God, "is directed against Jahveh like a blast of defiance and hostility." But this argument is sufficient to overthrow that unnatural view of the figure, which, besides, obtains no support from Jeremiah 4:12. מאלּה cannot refer to בּת־עמּי: a full wind from these, i.e., the sons of my people; and יבוא לי, in spite of the passages, Jeremiah 22:23; Jeremiah 50:26; Jeremiah 51:48; Job 3:25, does not mean: comes towards me, or: blows from them on me; for in all these passages לי is dativ commodi or incommodi. Here, too, לי is dative, used of the originator and efficient cause. The wind comes for me - in plainer English: from me. Properly: it comes to God, i.e., at His signal, to carry out His will. מלא מאלּה is comparative: fuller than these, namely, the winds useful for winnowing and cleansing. Now will I too utter. The intensifying גּם does not point to a contrast in the immediately preceding clause: because the people blows against God like a strong wind, He too will utter judgment against it. The גּם refers back to the preceding לי: the storm comes from me; for now will I on my side hold judgment with them. The contrast implied in גּם lies in the wider context, in the formerly described behaviour of the people, particularly in the sayings of the false prophets mentioned in Jeremiah 4:10, that there will be peace. On דּבּר משׁפּטים, cf. Jeremiah 1:16.
These judgments are already on the way in Jeremiah 4:13. "Like clouds it draws near." The subject is not mentioned, but a hostile army is meant, about to execute God's judgments. "Like clouds," i.e., in such thick dark masses; cf. Ezekiel 38:16. The war-chariots drive with the speed of the tempest; cf. Isaiah 5:28; Isaiah 66:15. The running of the horses resembles the flight of the eagle; cf. Habakkuk 1:8, where the same is said of the horsemen of the hostile people. Both passages are founded on Deuteronomy 28:49; but Jeremiah, while he had the expression קלּוּ מנּמרים סוּסיו, Habakkuk 1:8, in his mind, chose נשׁרים; instead of leopards (נמרים), in this following the original in Deut.; cf. 2-Samuel 1:23 and Lamentations 4:19. Already is heard the cry of woe: we are spoiled, cf. Jeremiah 4:20, Jeremiah 9:18; Jeremiah 48:1.
At that time - There shall be tidings brought both to the country and city. A dry wind - A drying wind, such as shall blast and scorch where it comes, without any rain or moisture. It points at the stormy and furious irruption of the Babylonian army. In the plain - Where there is no stop in the way to break its fury. Toward - Directly, and designedly, coming in the way leading to my people. Not - Not such a gentle wind, as is made choice of to separate the chaff from the wheat; but so boisterous and violent, that it shall sweep away, and lay waste, all together.
*More commentary available at chapter level.