Jeremiah 9:1
Jeremiah 9:1 in Multiple Translations
Oh, that my head were a spring of water, and my eyes a fountain of tears! I would weep day and night over the slain daughter of my people.
Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
If only my head was a stream of waters and my eyes fountains of weeping, so that I might go on weeping day and night for the dead of the daughter of my people!
How I wish my head was a spring of water, and my eyes a fountain of tears! Then I would weep day and night over all my people who have been killed.
Oh, that mine head were full of water and mine eyes a fountaine of teares, that I might weepe day and night for the slayne of the daughter of my people.
Who doth make my head waters, And mine eye a fountain of tears? And I weep by day and by night, For the wounded of the daughter of my people.
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!
Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
Who will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people.
I wish that my head was like [MET] a spring of water, and that my eyes were like a fountain of tears. Then I would cry night and day for all of my people who have been killed by our enemies.
Berean Amplified Bible — Jeremiah 9:1
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 9:1 Interlinear (Deep Study)
BIB
HEB
מִֽי
יִתְּנֵ֣/נִי
בַ/מִּדְבָּ֗ר
מְלוֹן֙
אֹֽרְחִ֔ים
וְ/אֶֽעֶזְבָה֙
אֶת
עַמִּ֔/י
וְ/אֵלְכָ֖ה
מֵֽ/אִתָּ֑/ם
כִּ֤י
כֻלָּ/ם֙
מְנָ֣אֲפִ֔ים
עֲצֶ֖רֶת
בֹּגְדִֽים
מִֽי
mîy
H4310
who?
Part
יִתְּנֵ֣/נִי
nâthan
H5414
to give
V-Qal-Imperf-3ms | Suff
בַ/מִּדְבָּ֗ר
midbâr
H4057
mouth
Prep | N-ms
מְלוֹן֙
mâlôwn
H4411
lodging
N-ms
אֹֽרְחִ֔ים
ʼârach
H732
to journey
V-Qal
וְ/אֶֽעֶזְבָה֙
ʻâzab
H5800
Forsaken
Conj | V-Qal-1cs
אֶת
ʼêth
H853
Obj.
DirObjM
עַמִּ֔/י
ʻam
H5971
Amaw
N-ms | Suff
וְ/אֵלְכָ֖ה
yâlak
H3212
to walk
Conj | V-Qal-1cs
מֵֽ/אִתָּ֑/ם
ʼêth
H854
with
Prep | Prep | Suff
כִּ֤י
kîy
H3588
for
Conj
כֻלָּ/ם֙
kôl
H3605
all
N-ms | Suff
מְנָ֣אֲפִ֔ים
nâʼaph
H5003
to commit adultery
V-Piel
עֲצֶ֖רֶת
ʻătsârâh
H6116
assembly
N-fs
בֹּגְדִֽים
bâgad
H898
to act treacherously
V-Qal
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 9:1
מִֽי
mîy
H4310
"who?"
Part
This word is used to ask questions like who, whose, or whom. It can also be used to express a wish, like would that or whoever. It appears in many forms throughout the Bible, often in phrases like O that or what.
Definition: who?, whose?, whom?, would that, whoever, whosoever
Usage: Occurs in 342 OT verses. KJV: any (man), [idiom] he, [idiom] him, [phrase] O that! what, which, who(-m, -se, -soever), [phrase] would to God. See also: Genesis 3:11; 2 Samuel 15:4; Psalms 4:7.
יִתְּנֵ֣/נִי
nâthan
H5414
"to give"
V-Qal-Imperf-3ms | Suff
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
בַ/מִּדְבָּ֗ר
midbâr
H4057
"mouth"
Prep | N-ms
The wilderness refers to a desert or open field, like the one the Israelites wandered in after leaving Egypt. It can also mean a place of solitude or a region without many people. In the Bible, it is often associated with the journey to the Promised Land.
Definition: 1) mouth 1a) mouth (as organ of speech)
Usage: Occurs in 257 OT verses. KJV: desert, south, speech, wilderness. See also: Genesis 14:6; Joshua 5:4; Psalms 29:8.
מְלוֹן֙
mâlôwn
H4411
"lodging"
N-ms
A lodging place, like an inn or campsite, where people can stay. In the Bible, it refers to a place of rest, like the inn in Luke 2:7. It's a temporary home.
Definition: place of lodging, inn, khan
Usage: Occurs in 8 OT verses. KJV: inn, place where...lodge, lodging (place). See also: Genesis 42:27; Joshua 4:8; Isaiah 10:29.
אֹֽרְחִ֔ים
ʼârach
H732
"to journey"
V-Qal
This verb means to travel or journey, like going on a trip. In Exodus 33:7, Moses would journey to the tent of meeting outside the camp to talk with God. It is about moving from one place to another.
Definition: 1) to wander, journey, go, keep company with 1a) (Qal) 1a1) to journey, go 1a2) (part.) 1a2a) wandering, wayfarer, journeying 1a3) (subst.) 1a3a) wanderer, wayfarer, traveller
Usage: Occurs in 5 OT verses. KJV: go, wayfaring (man). See also: Judges 19:17; Job 34:8; Jeremiah 9:1.
וְ/אֶֽעֶזְבָה֙
ʻâzab
H5800
"Forsaken"
Conj | V-Qal-1cs
Forsaken means to loosen or relinquish something, often implying abandonment. In the Bible, the word appears in Psalm 22:1, where David cries out to God, saying my God, why have you forsaken me. The term signifies a sense of desperation and isolation.
Definition: This name means to restore, repair Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 206 OT verses. KJV: commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, [idiom] surely. See also: Genesis 2:24; Nehemiah 5:10; Psalms 9:11.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
עַמִּ֔/י
ʻam
H5971
"Amaw"
N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
וְ/אֵלְכָ֖ה
yâlak
H3212
"to walk"
Conj | V-Qal-1cs
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
מֵֽ/אִתָּ֑/ם
ʼêth
H854
"with"
Prep | Prep | Suff
This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.
Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)
Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.
כִּ֤י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
כֻלָּ/ם֙
kôl
H3605
"all"
N-ms | Suff
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
מְנָ֣אֲפִ֔ים
nâʼaph
H5003
"to commit adultery"
V-Piel
This word means to commit adultery or be unfaithful, like in the story of David and Bathsheba. It can also mean to worship idols, which is a form of spiritual adultery. In the Bible, it is used to describe both physical and spiritual unfaithfulness.
Definition: 1) to commit adultery 1a) (Qal) 1a1) to commit adultery 1a1a) usually of man 1a1a1) always with wife of another 1a1b) adultery (of women) (participle) 1a2) idolatrous worship (fig.) 1b) (Piel) 1b1) to commit adultery 1b1a) of man 1b1b) adultery (of women) (participle) 1b2) idolatrous worship (fig.)
Usage: Occurs in 26 OT verses. KJV: adulterer(-ess), commit(-ing) adultery, woman that breaketh wedlock. See also: Exodus 20:14; Jeremiah 23:10; Psalms 50:18.
עֲצֶ֖רֶת
ʻătsârâh
H6116
"assembly"
N-fs
In the Bible, this word refers to a solemn assembly or a sacred meeting, often held on a festival or holiday. It appears in the book of Leviticus, describing a gathering of the Israelites. The word is used to describe a special and important event.
Definition: 1) assembly, solemn assembly 1a) assembly (sacred or festive meeting) 1b) assemblage, company, group
Usage: Occurs in 11 OT verses. KJV: (solemn) assembly (meeting). See also: Leviticus 23:36; Nehemiah 8:18; Isaiah 1:13.
בֹּגְדִֽים
bâgad
H898
"to act treacherously"
V-Qal
To act treacherously means to be deceitful or unfaithful, as seen in Job 31:27-28, where Job denies acting treacherously. It involves covering or hiding one's true intentions, often to pillage or offend others.
Definition: 1) to act treacherously, deceitfully, deal treacherously 1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
Usage: Occurs in 39 OT verses. KJV: deal deceitfully (treacherously, unfaithfully), offend, transgress(-or), (depart), treacherous (dealer, -ly, man), unfaithful(-ly, man), [idiom] very. See also: Exodus 21:8; Isaiah 24:16; Psalms 25:3.
Study Notes — Jeremiah 9:1
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 9:1 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 9:1
- Jamieson-Fausset-Brown on Jeremiah 9:1
- Matthew Poole's Commentary on Jeremiah 9:1
- Trapp's Commentary on Jeremiah 9:1
- Ellicott's Commentary on Jeremiah 9:1
- Adam Clarke's Commentary on Jeremiah 9:1
- Cambridge Bible on Jeremiah 9:1
- Barnes' Notes on Jeremiah 9:1
- Whedon's Commentary on Jeremiah 9:1
- Sermons on Jeremiah 9:1
Context — A Lament over Zion
1Oh, that my head were a spring of water, and my eyes a fountain of tears! I would weep day and night over the slain daughter of my people.
2If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. 3“They bend their tongues like bows; lies prevail over truth in the land. For they proceed from evil to evil, and they do not take Me into account,” declares the LORD.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 13:17 | But if you do not listen, I will weep in secret because of your pride. My eyes will overflow with tears, because the LORD’s flock has been taken captive. |
| 2 | Isaiah 22:4 | Therefore I said, “Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people.” |
| 3 | Lamentations 2:11 | My eyes fail from weeping; I am churning within. My heart is poured out in grief over the destruction of the daughter of my people, because children and infants faint in the streets of the city. |
| 4 | Jeremiah 8:21–22 | For the brokenness of the daughter of my people I am crushed. I mourn; horror has gripped me. Is there no balm in Gilead? Is no physician there? Why then has the health of the daughter of my people not been restored? |
| 5 | Jeremiah 6:26 | O daughter of my people, dress yourselves in sackcloth and roll in ashes. Mourn with bitter wailing, as you would for an only son, for suddenly the destroyer will come upon us. |
| 6 | Ezekiel 21:6–7 | But you, son of man, groan! Groan before their eyes with a broken heart and bitter grief. And when they ask, ‘Why are you groaning?’ you are to say, ‘Because of the news that is coming. Every heart will melt, and every hand will go limp. Every spirit will faint, and every knee will turn to water.’ Yes, it is coming and it will surely happen, declares the Lord GOD.” |
| 7 | Jeremiah 14:17 | You are to speak this word to them: ‘My eyes overflow with tears; day and night they do not cease, for the virgin daughter of my people has been shattered by a crushing blow, a severely grievous wound. |
| 8 | Psalms 42:3 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 9 | Psalms 119:136 | My eyes shed streams of tears because Your law is not obeyed. |
| 10 | Lamentations 3:48–49 | Streams of tears flow from my eyes over the destruction of the daughter of my people. My eyes overflow unceasingly, without relief, |
Jeremiah 9:1 Summary
Jeremiah 9:1 shows us that the prophet Jeremiah was deeply saddened by the sin and rebellion of his people, and he wished he could cry constantly for them. He saw how their actions were hurting them and wanted to help them turn back to God, just like God wants us to turn to Him (as seen in 1 John 1:9). Jeremiah's heart was broken for his people, and we can learn from his example by caring deeply about those around us who are lost and living in sin. By loving and praying for others, like Jeremiah did, we can help them see their need for God and experience His love and redemption (as promised in John 3:16).
Frequently Asked Questions
What does Jeremiah mean by 'my head were a spring of water, and my eyes a fountain of tears'?
Jeremiah is expressing his deep sorrow and grief over the spiritual condition of his people, wishing he could weep continuously for them, as seen in Jeremiah 9:1, similar to Jesus' lament over Jerusalem in Luke 19:41-42.
Who is the 'slain daughter of my people' that Jeremiah is mourning?
The 'slain daughter of my people' refers to the nation of Judah, which has been spiritually killed by its own sin and rebellion against God, as prophesied in Jeremiah 9:1 and echoed in Lamentations 1:1-2.
Why is Jeremiah so distraught over his people's condition?
Jeremiah is distraught because his people have turned away from God and are living in sin, which will ultimately lead to their destruction, as warned in Deuteronomy 28:15 and Jeremiah 9:1.
How can we apply Jeremiah's emotional response to our own lives?
We can learn from Jeremiah's example by cultivating a deep sense of compassion and sorrow for those around us who are lost and living in sin, as encouraged in Romans 9:1-3 and Jude 1:22-23.
Reflection Questions
- What are some ways I can demonstrate my love and concern for those around me who are living in sin, just like Jeremiah did for his people?
- How can I balance my own emotional response to the spiritual condition of those around me with the call to share the Gospel and bring hope to the lost?
- In what ways can I identify with Jeremiah's desire to weep over the spiritual state of my community, and how can I express that sorrow in a way that is glorifying to God?
- What are some practical steps I can take to 'mourn' over the sin and rebellion I see in my own life and in the lives of those around me, and to seek God's redemption and restoration?
Gill's Exposition on Jeremiah 9:1
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.
Jamieson-Fausset-Brown on Jeremiah 9:1
Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that my head were waters.
Matthew Poole's Commentary on Jeremiah 9:1
CHAPTER 9 The prophet’ s lamentation continueth over their adultery, deceit, idolatry, which God would certainly punish, and they should be laid waste, when they should sufficiently lament, . No trust in ourselves, but in God, who will punish all nations, . Oh that my head were waters! Heb. Who will give, &c.? by way of inquiry, because the Hebrews do want the imperative mood. The prophet in this chapter principally bewailing his poor countrymen’ s calamity, whom Its therefore calls the daughter of his people, he expresseth the greatness and excess of his sorrows, by wishing that his brains were as it were dissolved into water, (for the word is singular,) as if he wished it were all one water, signifying plenty, and that his eyes might distil tears like a fountain; the same word in the Hebrew for eye signifies a fountain; noting the continuance of it, as not to be drawn dry, expressed by day and night, apprehending it a misery so great, as never sufficiently to be bewailed. See . The slain; or that are to be slain, viz. by the Babylonians; a prophetical style; as sure to be slain as if they were slain already.
Trapp's Commentary on Jeremiah 9:1
Jeremiah 9:1 Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!Ver. 1. Oh that mine head were waters.] Mira sermonis transfiguratione utitur propheta, A wonderful wish of this weeping prophet, and to be taken up by God’ s faithful ministers, considering the woeful condition of their perishing people, posting to perdition. Pia est illa tristitia, et si dici potest, beata miseria, Appease this sadness and if able to be said, bless this woe, saith Augustine; this is a sweet sorrow, a blessed misery. Such waters will be turned into wine, at the wedding day of the Lamb; for which purpose also they are kept safe in God’ s bottle. And mine eyes a fountain of tears.] That there might be a perennity of them. The same word in Hebrew signifieth both an eye and a fountain; both because the eye is of a watery constitution, and for that our eye should trickle down and not cease for our own and other men’ s sins and miseries. Athanasius by his tears, as by the bleeding of a chaste vine, is said to have cured the leprosy of that tainted age. Epist. 545. Proborum virorum lachrymae sunt peccatorum diluvium, et mundi piamentum - Nazianzen, Orat. 3.
Ellicott's Commentary on Jeremiah 9:1
IX. (1) Oh, that my head were waters . . .!—Literally, Who will give my head waters . . .? The form of a question was, in Hebrew idiom as in Latin, the natural utterance of desire. In the Hebrew text this verse comes as the last in Jeremiah 8. It is, of course, very closely connected with what precedes; but, on the other hand, it is even more closely connected with what follows. Strictly speaking, there ought to be no break at all, and the discourse should flow on continuously. A fountain.—Here, as in Jeremiah 2:13; Jeremiah 17:13, and elsewhere, the Hebrew word makor is a tank or réservoir rather than a spring.
Adam Clarke's Commentary on Jeremiah 9:1
CHAPTER IX The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, 1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, 10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, 17, 18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, 19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, 23, 24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, 25, 26. NOTES ON CHAP. IX Verse 1. 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.
Cambridge Bible on Jeremiah 9:1
Jeremiah 9:1. Cp. Jeremiah 13:16 f. This is the climax of the prophet’s lamentation, and so to be disconnected from the section that follows. Ch. Jeremiah 9:2-26. Judah’s corruption described. Her consequent sufferings. The recognition of Jehovah alone secures the weal of any nation The section may be subdivided as follows. (i) Jeremiah 9:2-9.
The prophet yearns for any retreat, even of the most dreary type, if it will deliver him from the sights he must behold in the city, viz., mutual distrust, treachery, and falsehood, which vitiate even the closest kinship, and lead to rejection of Jehovah, who must punish all this wickedness. (ii) Jeremiah 9:10-16. Disaster is set forth in detail. The land is laid waste. All vegetation and animate life have vanished. Jerusalem itself shall be sacked. Can the wise interpret this? It is because of idolatrous excesses. (iii) Jeremiah 9:17-22. The professional mourning women are bidden to come, and words are given them in which to bewail the fallen nation.
Death steals in like a thief. No place is exempt; while the young are cut off in the open. (iv) Jeremiah 9:23-26 are foreign to the context. See notes.
Barnes' Notes on Jeremiah 9:1
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.
Whedon's Commentary on Jeremiah 9:1
DECEIT AND , Jeremiah 9:1-8.1. Mine eyes a fountain of tears — This verse should go with the preceding chapter, as indeed it does in the Hebrew.
Sermons on Jeremiah 9:1
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His and His Alone by K.P. Yohannan | In this sermon, the speaker addresses various topics such as the influence of media, the importance of reading the New Testament, and the power of one individual to make a differen |
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Jeremiah by Leonard Ravenhill | In this sermon, the preacher discusses the prophecy of a nation being put into bondage for seventy years and then returning. He emphasizes that despite the despairing pictures, the |
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The Power of Weeping by Michael Youssef | In this sermon, the speaker expresses deep concern and lament over the current condition of the Church of Jesus Christ. He urges the audience not to dismiss his words as judgmental |
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Importance of Right Spiritual Climate by A.W. Tozer | In this sermon, the speaker discusses the concept of being captive to various things in life. He shares a personal story about feeling captive to the responsibility of raising his |
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Needed a Broken Body by Leonard Ravenhill | In this sermon, the speaker emphasizes the importance of prayer and the role it plays in the lives of prophets. He shares a personal experience from 1940 when he was in Bath, Engla |
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The Man God Tore Apart by Leonard Ravenhill | In this sermon, the preacher expresses deep sorrow and concern for the state of the nation. He emphasizes that God's mercy and patience are running out, as they have crucified Jesu |
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Daniel, a Role Model by Leonard Ravenhill | In this sermon, the preacher discusses the importance of standing firm in one's faith, even in the face of persecution. He references the story of Shadrach, Meshach, and Abednego f |