Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.

Declare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry aloud, and say: Assemble yourselves, and let us go into strong cities.

Declare ye in Judah, and cause it to be heard in Jerusalem, and say, and blow the trumpet in the land, cry aloud and say, Assemble yourselves, and let us enter into the fenced cities.

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry aloud and say? Assemble yourselves, and let us go into the fenced cities.

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, Gather together, and say, Assemble yourselves, and let us go into the fortified cities.

Declare in Judah, and in Jerusalem sound, And say ye, 'Blow a trumpet in the land,' Call ye fully, and say ye: 'Be gathered, and we go in to the fenced city.'

Declare you in Judah, and publish in Jerusalem; and say, Blow you the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defended cities.

Say openly in Judah, give it out in Jerusalem, and say, Let the horn be sounded in the land: crying out in a loud voice, Come together, and let us go into the walled towns.

Declare ye in Judah, and publish in Jerusalem, And say: 'Blow ye the horn in the land'; cry aloud and say: 'Assemble yourselves, and let us go into the fortified cities.'

Declare it in Judah, and make it known in Jerusalem! Speak out and sound the trumpet in the land! Cry out strongly and say: 'Gather yourselves! And let us go forth to fortified cities!'

Nuntiate (vel, promulgate) in Jehudah, et Jerusalem facite audire, (hoc est, publicate,) et dicite et clangite tuba in terra; vocate, colligite et dicite, Congregamini, et intremus civitates munitas.

Jeremiah treats his own people here with more severity, for he saw that they were refractory, and so obstinate in their vices, that they could not by wise counsels be restored to the way of safety. Hence he addresses them here as men wholly irreclaimable, and to whom instruction proved useless. But though according to the manner of the prophets, he sounds a trumpet for the sake of filling them with terror, he seems yet to speak tauntingly, when he bids them to proclaim in Judah, and to publish in Jerusalem; as though he had said, When distress shall seize you, you will then by experience perceive that God is angry with you: though to -- day ye believe not my warnings; yet that God may not, indeed, by a violent hand, bring you back to himself, and as ye seek evasions for yourselves, ye shall sound the trumpet, and proclaim, "The enemies are coming, and are nigh at hand; let, therefore, every one flee to Jerusalem, and enter into the city, and resort unto Zion: "that is, "If we cannot secure our safety in the city, we shall at least be safe in the fortress of Sion." But God, he says, brings an evil on you from the north; and whatever ye may think will be for your safety will be wholly useless. It is, however, proper, especially to regard the Prophet as God's herald proclaiming war; and that though he exults over their perverseness, he yet declares that such would be everywhere the terror, that they would seek safety by flight. Sound, he says, in Judah, and publish, or proclaim, in Jerusalem, (hgydv, egidu, announce, literally.) He speaks not here for the same purpose as Joel did, (Joel 1:1, 15,) when he bade them to sound the trumpet; for the latter exhorted the people to repent; but Jeremiah, as I have already said, tauntingly reproves here the people for their obstinacy and perverseness; as though he had said, "I see what ye will do, when God's vengeance shall come upon you, that ye may not even then repent; for ye will sound the trumpet through the whole land, Let all resort to Sion;' as though ye could resist there your enemies, and preserve your lives." He does not, then, bid them to sound the trumpet, but, on the contrary, shews what they would do. Some improperly give this rendering, "Fulfill ye, "but the common version is, "Assemble yourselves." But interpreters seem not to me to have regarded the etymology of the word; for it is of the same meaning in Hebrew as when we say, Amassez-vous, Gather yourselves. And say, Be ye assembled, and let us go into fortified cities It will, indeed, be announced to you to seek hiding -- places to protect you from the assaults of your enemies; if so, Raise a banner in Sion, and flee; but God will at the same time bring evil on you from the north The words 'l-tmdv, al-tomedu, may be explained in two ways, -- "Stand not," that is, "Hasten quickly," as it is the case with those in extreme fear; or, "Ye shall not stand," that is, "Though ye may seek a firm position on Mount Sion, ye shall not yet be able to continue there." The first exposition appears to me the best, as it is more suitable to the context. [1]

Footnotes

1 - These two verses contain a very spirited address, in a style truly poetical, -- 5. Announce ye in Judah, And in Jerusalem publish, and say, -- Yea, sound the trumpet in the land, Proclaim, do it fully, and say, -- "Be assembled, and let us enter into fortified cities; 6. Raise a banner towards Sion; Hasten ye, stay not:" For an evil am I bringing from the north, And a great destruction. The people of Judah were summoned to enter into fortified cities, and Mount Sion was to be the resort of the inhabitants of Jerusalem: "Hasten ye," speusate -- hasten, Septuagint. This is the meaning of z in Hiphil. See Exodus 9:19; Isaiah 10:31. In Jeremiah 6:1, it is translated "Gather yourselves to flee;" but "hasten," or remove vigorously or quickly, would be the best rendering. -- Ed

Rather, Make proclamation "in Judah, and in Jerusalem" bid them hear, "and say, Blow the trumpet" throughout "the land:" cry aloud "and say etc." The prophecy begins with a loud alarm of war. The verse sets forth well, in its numerous commands, the excitement and confusion of such a time.

Blow ye the trumpet - Give full information to all parts of the land, that the people may assemble together and defend themselves against their invaders.

(d) Declare ye in Judah, and proclaim in Jerusalem; and say, Blow ye the trumpet in the land: cry, confirm, and say, Assemble yourselves, and let us go into the fortified cities.
(d) He warns them of the great dangers that will come on them by the Chaldeans, unless they repent and turn to the Lord.

Declare ye in Judah, and publish in Jerusalem, and say,.... Exhortations to repentance being without effect in general, though they might have an influence on some few particular persons, the Lord directs the prophet to lay before the people a view of their destruction as near at hand; who calls upon some persons as a sort of heralds, to publish and declare in the land of Judea, and in Jerusalem the metropolis of it, what follows:
blow ye the trumpet in the land; as an alarm of an approaching enemy, and of an invasion by him, and of danger from him; and this was to be done, not in order to gather together, and put themselves in a posture of defence, to meet the enemy, and give him battle; but to get together, that were in the fields, and in country villages, and hide themselves from him:
cry, gather together, and say; or cry with a full mouth, with a loud voice, that all might hear; which shows imminent danger:
assemble yourselves and let us go into the defenced cities; such as Jerusalem, and others, where they might think themselves safe and secure; see Matthew 24:16.

The fierce conqueror of the neighbouring nations was to make Judah desolate. The prophet was afflicted to see the people lulled into security by false prophets. The approach of the enemy is described. Some attention was paid in Jerusalem to outward reformation; but it was necessary that their hearts should be washed, in the exercise of true repentance and faith, from the love and pollution of sin. When lesser calamities do not rouse sinners and reform nations, sentence will be given against them. The Lord's voice declares that misery is approaching, especially against wicked professors of the gospel; when it overtakes them, it will be plainly seen that the fruit of wickedness is bitter, and the end is fatal.

cry, gather together--rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jeremiah 8:14).

From the north destruction approaches. - Jeremiah 4:5. "Proclaim in Judah, and in Jerusalem let it be heard, and say, Blow the trumpet in the land; cry with a loud voice, and say, Assemble, and let us go into the defenced cities. Jeremiah 4:6. Raise a standard toward Zion: save yourselves by flight, linger not; for from the north I bring evil and great destruction. Jeremiah 4:7. A lion comes up from his thicket, and a destroyer of the nations is on his way, comes forth from his place, to make they land a waste, that thy cities be destroyed, without an inhabitant. Jeremiah 4:8. For this gird you in sackcloth, lament and howl, for the heat of Jahveh's anger hath not turned itself from us. Jeremiah 4:9. And it cometh to pass on that day, saith Jahveh, the heart of the king and the heart of the princes shall perish, and the priests shall be confounded and the prophets amazed." The invasion of a formidable foe is here represented with poetic animation; the inhabitants being called upon to publish the enemy's approach throughout the land, so that every one may hide himself in the fortified cities.
(Note: By this dreaded foe the older commentators understand the Chaldeans; but some of the moderns will have it that the Scythians are meant. Among the latter are Dahler, Hitz., Ew., Bertheau (z. Gesch. der Isr.), Movers, and others; and they have been preceded by Eichhorn (Hebr. Proph. ii. 96 f), Cramer (in the Comm. on Zephaniah, under the title Scythische Denkmler in Palstina, 1777). On the basis of their hypothesis, M. Duncker (Gesch. des Alterth. S. 751ff.) has sketched out a minute picture of the inundation of Palestine by hordes of Scythian horsemen in the year 626, according to the prophecies of Jeremiah and Zephaniah. For this there is absolutely no historical support, although Roesch in his archaeological investigations on Nabopolassar (Deutsch-morgld. Ztschr. xv. S. 502ff.), who, according to him, was a Scythian king, alleges that "pretty nearly all (?) exegetical authorities" understand these prophecies of the Scythians (S. 536). For this view can be neither justified exegetically nor made good historically, as has been admitted and proved by A. Kueper (Jerem. libr. ss. int. p. 13f.), and Ad. Strauss (Vaticin. Zeph. p. 18f.), and then by Tholuck (die Propheten u. ihre Weiss, S. 94ff.), Graf (Jeremiah. S. 16ff.), Ng., and others. On exegetical grounds the theory is untenable; for in the descriptions of the northern foe, whose invasion of Judah Zephaniah and Jeremiah threaten, there is not the faintest hint that can be taken to point to the Scythian squadrons, and, on the contrary, there is much that cannot be suitable to these wandering hordes. The enemies approaching like clouds, their chariots like the whirlwind, with horses swifter than eagles (Jeremiah 4:13), every city fleeing from the noise of the horsemen and of the bowmen (Jeremiah 4:29), and the like, go to form a description obviously founded on Deuteronomy 28:49., and on the account of the Chaldeans ( כּשׂדּים) in Habakkuk 1:7-11 - a fact which leads Roesch to suppose Habakkuk meant Scythian by כּשׂדּים. All the Asiatic world-powers had horsemen, war-chariots, and archers, and we do not know that the Scythians fought on chariots. Nor was it at all according to the plan of Scythian hordes to besiege cities and carry the vanquished people into exile, as Jeremiah prophesies of these enemies. Again, in Jeremiah 25, where he expressly names Nebuchadnezzar the king of Babel as the fulfiller of judgment foretold, Jeremiah mentions the enemy in the same words as in Jeremiah 1:15, ּכל־משׁפּחות צפון (Jeremiah 25:9), and represents the accomplishment of judgment by Nebuchadnezzar as the fulfilment of all the words he had been prophesying since the 13th year of Josiah. This makes it as clear as possible that Jeremiah regarded the Chaldeans as the families of the peoples of the north who were to lay Judah waste, conquer Jerusalem, and scatter its inhabitants amongst the heathen. In a historical reference, also, the Scythian theory is quite unfounded. The account in Herod. i. 103-105 of the incursion of the Scythians into Media and of dominion exercised over Asia for 28 years by them, does say that they came to Syrian Palestine and advanced on Egypt, but by means of presents were induced by King Psammetichus to withdraw, that they marched back again without committing any violence, and that only ὀλίγοι τινὲς αὐτῶν plundered the temple of Venus Urania at Ascalon on the way back. But these accounts, taken at their strict historical value, tell us nothing more than that one swarm of the Scythian hordes, which overspread Media and Asia Minor, entered Palestine and penetrated to the borders of Egypt, passing by the ancient track of armies across the Jordan at Bethshan, and through the plain of Jezreel along the Philistine coast; that here they were bought off by Psammetichus and retired without even so much as touching on the kingdom of Judah on their way. The historical books of the Old Testament have no knowledge whatever of any incursion into Judah of Scythians or other northern nations during the reign of Josiah. On the other hand, we give no weight to the argument that the march of the Scythians through Syria against Egypt had taken place in the 7th or 8th year of Josiah, a few years before Jeremiah's public appearance, and so could be no subject for his prophecies (Thol., Graf, Ng.). For the chronological data of the ancients as to the Scythian invasion are not so definite that we can draw confident conclusions from them; cf. M. v. Niebuhr, Ges. Assurs u. Babels, S. 67ff.
All historical evidence for a Scythian inroad into Judah being thus entirely wanting, the supporters of this hypothesis can make nothing of any point save the Greek name Scythopolis for Bethshan, which Dunck. calls "a memorial for Judah of the Scythian raid." We find the name in Judges 1:27 of the lxx, Βαιθσάν ἥ ἐστι Σκυθῶν πόλις, and from this come the Σκυθόπολις of Judith 3:10, 2 Macc. 12:29, and in Joseph. Antt. v. 1. 22, xii. 8. 5, etc. Even if we do not hold, as Reland, Pal. ill. p. 992, does, that the gloss, ἥ ἐστι Σκυθῶν πόλις, Judges 1:27, has been interpolated late into the lxx; even if we admit that it originated with the translator, the fact that the author of the lxx, who lived 300 years after Josiah, interpreted Σκυθόπολις by Σκυθῶν πόλις, does by no means prove that the city had received this Greek name from a Scythian invasion of Palestine, or from a colony of those Scythians who had settled down there. The Greek derivation of the name shows that it could not have originated before the extension of Greek supremacy in Palestine - not before Alexander the Great. But there is no historical proof that Scythians dwelt in Bethshan. Duncker e.g., makes the inference simply from the name Σκυθῶν πόλις and Σκυθοπολίται, 2 Macc. 12:29f. His statement: "Josephus (Antt. xii. 5. 8) and Pliny (Hist. n. v. 16) affirm that Scythians had settled down there," is wholly unfounded. In Joseph. l.c. there is no word of it; nor will a critical historian accept as sufficient historical evidence of an ancient Scythian settlement in Bethshan, Pliny's l.c. aphoristic notice: Scythopolin (antea Nysam a Libero Patre, spulta nutrice ibi) Scythis deducts. The late Byzantine author, George Syncellus, is the first to derive the name Scythopolis from the incursion of the Scythians into Palestine; cf. Reland, p. 993. The origin of the name is obscure, but is not likely to be found, as by Reland, Gesen., etc., in the neighbouring Succoth. More probably it comes from a Jewish interpretation of the prophecy of Ezekiel, Ezekiel 39:11, regarding the overthrow of Gog in the valley of the wanderers eastwards from the sea. This is Hvernick's view, suggested by Bochart.
Taking all into consideration, we see that the reference of our prophecy to the Scythians is founded neither on exegetical results nor on historical evidence, but wholly on the rationalistic prejudice that the prophecies of the biblical prophets are nothing more than either disguised descriptions of historical events or threatenings of results that lay immediately before the prophet's eyes, which is the view of Hitz., Ew., and others.)
The ו before תּקעוּ in the Chet. has evidently got into the text through an error in transcription, and the Keri, according to which all the old versions translate, is the only correct reading. "Blow the trumpet in the land," is that which is to be proclaimed or published, and the blast into the far-sounding שׁופר is the signal of alarm by which the people was made aware of the danger that threatened it; cf. Joel 2:1; Hosea 5:8. The second clause expresses the same matter in an intensified form and with plainer words. Cry, make full (the crying), i.e., cry with a full clear voice; gather, and let us go into the fortified cities; cf. Jeremiah 8:14. This was the meaning of the trumpet blast. Raise a banner pointing towards Zion, i.e., showing the fugitives the way to Zion as the safest stronghold in the kingdom. נס, a lofty pole with a waving flag (Isaiah 33:23; Ezekiel 27:7), erected upon mountains, spread the alarm farther than even the sound of the pealing trumpet; see in Isaiah 5:26. העיזוּ, secure your possessions by flight; cf. Isaiah 10:31. The evil which Jahveh is bringing on the land is specified by שׁבר גּדול, after Zephaniah 1:10, but very frequently used by Jeremiah; cf. Jeremiah 6:1; Jeremiah 48:3; Jeremiah 50:22; Jeremiah 51:54. שׁבר, breaking (of a limb), Leviticus 21:19, then the upbreaking of what exists, ruin, destruction. In Jeremiah 4:7 the evil is yet more fully described. A lion is come up from his thicket (סבּכו with dag. forte dirim., from שׂובך[ סבך, 2-Samuel 18:9], or from סבך, Psalm 74:5; cf. Ew. 255, d, and Olsh. 155, b), going forth for prey. This lion is a destroyer of the nations (not merely of individual persons as the ordinary lion); he has started (נסע, or striking tents for the march), and is come out to waste the land and to destroy the cities. The infin. is continued by the temp. fin. תּצּינה, and the Kal of נצה is here used in a passive sense: to be destroyed by war.

The trumpet - The Lord being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment.