1 Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people!
*Minor differences ignored. Grouped by changes, with first version listed as example.
He follows the same subject. During times of tranquillity, when nothing but joyful voices were heard among the Jews, he bewails, as one in the greatest grief, the miseries of the people; and being not satisfied with this, he says, Who will set, or make, my head waters, and my eye a fountain of tears? He intimates by these words, that the ruin would be so dreadful that it could not be bewailed by a moderate or usual lamentation, inasmuch as God's vengeance would exceed common bounds, and fill men with more dread than other calamities. The meaning is, that the destruction of the people would be so monstrous that it could not be sufficiently bewailed. It hence appears how hardened the Jews had become; for doubtless the Prophet had no delight in such comparisons, as though he wished rhetorically to embellish his discourse; but as he saw that their hearts were inflexible, and that a common way of speaking would be despised, or would have no weight and authority, he was constrained to use such similitudes. And at this day, there is no less insensibility in those who despise God; for however Prophets may thunder, while God spares and indulges them, they promise to themselves perpetual quietness. Hence it is, that they ridicule and insult both God and his servants, as though they were too harshly treated. As then, the same impiety prevails now in the world as formerly, we may hence learn what vehemence they ought to use whom God calls to the same office of teaching. Plain teaching, then, will ever be deemed frigid in the world, except it, be accompanied with sharp goads, such as we find employed here by the Prophet [1] He adds --
1 - This verse is connected by some with the last chapter: and it seems to belong to it. It forms in all the Hebrew MSS. the 23d verse of the preceding chapter. The phrase, my-ytn, "who will give," means a wish, "O that my head," etc., or "May my head," etc. The Septuagint, the Vulgate, the Arabic, and the Targum express it literally, "Who will give;" but the Syriac has, "O, I wish my head were turned into water." -- Ed.
This verse is joined in the Hebrew to the preceding chapter. But any break at all here interrupts the meaning.
A fountain - Rather, "a reservoir," in which tears had been stored up, so that the prophet might weep abundantly.
O that my head were waters - מי יתן ראשי מים mi yitten roshi mayim, "who will give to my head waters?" My mourning for the sins and desolations of my people has already exhausted the source of tears: I wish to have a fountain opened there, that I may weep day and night for the slain of my people. This has been the sorrowful language of many a pastor who has preached long to a hardened, rebellious people, to little or no effect. This verse belongs to the preceding chapter.
O that my head were (a) waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
(a) The prophet shows the great compassion that he had toward this people, seeing that he could never sufficiently lament the destruction that he saw to hang over them, which is a special note to discern the true pastors from the hirelings. See Jeremiah 4:19
Oh that my head were waters, and mine eyes a fountain of tears,.... Or, "who will give to my head water, and to mine eyes a fountain of tears?" as the Septuagint, Vulgate Latin, and Arabic versions. The prophet wishes that his head was turned and dissolved into water, and that tears might flow from his eyes as water issues out from a fountain; and he suggests, that could this be, it would not be sufficient to deplore the miserable estate of his people, and to express the inward grief and sorrow of his mind on account of it.
That I might weep day and night for the slain of the daughter of my people; the design of all this is to set forth the greatness and horribleness of the destruction, signifying that words were wanting to express it, and tears to lament it; and to awaken the attention of the people to it, who were quite hardened, insensible, and stupid. The Jewish writers close the eighth chapter with this verse, and begin the ninth with the following.
Jeremiah wept much, yet wished he could weep more, that he might rouse the people to a due sense of the hand of God. But even the desert, without communion with God, through Christ Jesus, and the influences of the Holy Spirit, must be a place for temptation and evil; while, with these blessings, we may live in holiness in crowded cities. The people accustomed their tongues to lies. So false were they, that a brother could not be trusted. In trading and bargaining they said any thing for their own advantage, though they knew it to be false. But God marked their sin. Where no knowledge of God is, what good can be expected? He has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein.
JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jeremiah. 9:1-26)
This verse is more fitly joined to the last chapter, as Jeremiah 9:23 in the Hebrew (compare Isaiah 22:4; Lamentations 2:11; Lamentations 3:48).
Jeremiah 9:1. "Oh that I had in the wilderness a lodging-place of wayfarers! then would I leave my people, and go away from them. For they be all adulterers, a crew of faithless ones. Jeremiah 9:2. They bend their tongue like their bow with lying; and not according to faithfulness do they manage in the land, but go on from evil to evil, and me they know not, saith Jahve. Jeremiah 9:3. Beware each of his neighbour, and trust not in any brother; for every brother supplanteth, and every friend goeth slandering. Jeremiah 9:4. And one overreaCheth the other, and truth they speak not; they teach their tongue to speak lies, to deal perversely they weary themselves. Jeremiah 9:5. Thy dwelling is in the midst of deceit; in deceit they refuse to know me, saith Jahveh. Jeremiah 9:6. Therefore thus hath spoken Jahveh of hosts: Behold, I will melt them, and try them; for how should I deal in regard to the daughter of my people? Jeremiah 9:7. A deadly arrow is their tongue; they speak deceit; with his mouth one speaketh peace with his neighbour, and inwardly within him he layeth ambush. Jeremiah 9:8. Shall I not visit this upon them? saith Jahveh; or on such a people as this shall not my soul take vengeance?"
Jeremiah would flee into the wilderness, far away from his people; because amidst such a corrupt, false, and cunning people, life had become unbearable, Jeremiah 9:1. מי יתּנני, as in Isaiah 27:4, equivalent to מי יתּן לי, Psalm 55:7 : who would give me = Oh that I had! The "lodging-place" is not a resting-place under the open sky, but a harbour for travellers - a building (khan) erected on the route of the caravans, as a shelter for travellers. Adultery and faithlessness are mentioned as cardinal sins. The first sin has been rebuked in Jeremiah 5:7, the second is exposed in Jeremiah 9:2-4. בּוגד, faithless either towards God or one's fellow-men; here in the latter sense. The account of the unfaithful conduct is introduced in Jeremiah 9:2 by the imperf. with ו consec., and is carried on in the perf. Manifestations of sin are the issue of a sinful state of heart; the perfects are used to suggest the particular sins as accomplished facts.
In the clause, "they bend," etc., שׁקר is the second object; and "their bow" is in apposition to "their tongue:" they bend their tongue, which is their bow, with lying. For this construction the Hiph. is the proper form, and this is not to be changed into the Kal (as by Hitz., Gr., Ng.). In Job 28:8 the Hiph. is used instead of the Kal in the sense of tread upon, walk upon; here it is used of the treading of the bow to bend it, and lying is looked upon as the arrow with which the bow is stretched or armed for shooting. If the verb be changed into the Kal, we must join שׁקר with קשׁתּם: their lying-bow. For this connection דּרכּך זמּה, Ezekiel 16:27, may be cited; but it gives us the unnatural figure: their tongue as a bow, which is lying. It is neither the tongue nor the bow which is lying, but that which they shoot with their tongue as with a bow. According to faithfulness; ל of the rule, norm, as in Jeremiah 5:3. Not faithfulness to their convictions (Hitz.), but in their behaviour towards their fellow-man. גּבר, be strong, exercise strength, rule, and manage. The prophet has in view the great and mighty who had power in their hands, and who misused it to oppress their inferiors. From evil to evil they go on, i.e., they proceed from one sin to another; but God the Lord they know not, i.e., are determined to know nothing of Him; cf. 1-Samuel 2:12; Job 18:21. Hence each must keep himself on his guard against the other. To express this in the most emphatic manner, Jeremiah gives it the form of a command: Beware each of his neighbour, trust not in a brother; for each seeks to overreach and trip up the other. In the words עקוב יעקב there seems to be an allusion to Jacob's underhand dealing with his brother Esau, Genesis 27:36. On "goes slandering," cf. Jeremiah 6:28, and cf. also the similar description in Micah 7:5-6.
*More commentary available at chapter level.