Yirmeyah 14:8

8 O Mikveh Yisroel, the Moshi’a thereof in time of tzoros, why shouldest Thou be as a ger (stranger) in HaAretz, and as a wayfaring man that turneth aside to tarry for a night?

Yirmeyah 14:8 Meaning and Commentary

Jeremiah 14:8

O the hope of Israel
The author, object, ground, and foundation of hope of all good things, both here and hereafter; in whom Israel had been used to hope in times past, and had great encouragement so to do, ( Psalms 130:7 ) or, "the expectation of Israel" F6; whom they looked for to come: the Saviour thereof in time of trouble;
the Saviour of all men in a way of providence, but especially of the true Israel of God, of them that believe; who, though they have their times of trouble and affliction, by reason of sin, Satan, and wicked men, and other things, yet the Lord saves and delivers them out of them all in due time: why shouldest thou be as a stranger in the land;
or, a "sojourner" F7; who abides but for a while; and it not being his native place, is not so solicitous for the welfare of it. Jerome interprets this of Christ when here on earth, who was as a stranger, and unknown by men; see ( Psalms 69:9 ) ( Matthew 8:20 ) ( 25:43 ) and the other characters; of the hope of Israel,
and the Saviour, well agree with him, ( 1 Timothy 1:1 ) ( Colossians 1:27 ) ( Acts 13:23 ) and as a wayfaring man;
or "traveller" F8: that turnest aside to tarry for a night?
that turns into an inn to lodge there for a night, and that only; and so is unconcerned what becomes of it, or the people in it; he is only there for a night, and is gone in the morning. Thus the prophet represents the Lord by these metaphors, as if he was, or at least seemed, careless of his people; and therefore expostulates with him upon it, as the disciples with our Lord, ( Mark 4:38 ) .


FOOTNOTES:

F6 (larvy hwqm) "expectatio Israel", Pagninus, Montanus, Cocceius.
F7 (rgk) "quasi colonus", Grotius; "advena", Gataker.
F8 (xrak) "tanquam viator", Pagninus, Montanus, Schmidt.

Yirmeyah 14:8 In-Context

6 And the pera’im (wild donkeys) did stand on the bare heights, they pant for ruach like jackals; their eyes did fail, because there was no esev (grass).
7 Hashem, though avoneinu (our iniquities) testify against us, do Thou it l’ama’an (for the sake of) Shemecha (Thy Name); for meshuvoteinu (our backslidings) are great; we have sinned against Thee.
8 O Mikveh Yisroel, the Moshi’a thereof in time of tzoros, why shouldest Thou be as a ger (stranger) in HaAretz, and as a wayfaring man that turneth aside to tarry for a night?
9 Why shouldest Thou be as an ish astonished, as a gibbor that cannot save? Yet Thou, Hashem, art in the midst of us, and we are called by Thy Shem; forsake us not.
10 Thus saith Hashem unto this people, Thus have they loved to wander, they have not restrained their raglayim, therefore Hashem doth not accept them; He will now remember their avon (iniquity), and visit their sins.
The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.