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Jeremiah 22:20 [study!]

American Standard Version (ASV 1901) [2]
— Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from Abarim; for all thy lovers are destroyed.
King James Version (KJV 1769)
— Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.
New American Standard Bible (NASB ©1995)
— “Go up to Lebanon and cry out, And lift up your voice in Bashan; Cry out also from Abarim, For all your lovers have been crushed.
Webster's Revision of the KJB (WEB 1833)
— Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.
Darby's Translation (DBY 1890)
— Go up to Lebanon, and cry; and give forth thy voice in Bashan, and cry from [the heights of] Abarim: for all thy lovers are destroyed.
Rotherham's Emphasized Bible (EBR 1902)
— Ascend the Lebanon, and make outcry, And, in Bashan, put forth thy voice,—And make outcry from Abarim, For all thy lovers, are torn in pieces.
Young's Literal Translation (YLT 1898)
— Go up to Lebanon, and cry, And in Bashan give forth thy voice, And cry from Abarim, For destroyed have been all loving thee.
Douay-Rheims Challoner Revision (DR 1750)
— Go up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed.
Original King James Bible (AV 1611) [2]
— Goe vp to Lebanon, and crie, and lift vp thy voice in Bashan, and crie from the passages: for all thy louers are destroyed.
Brenton Greek Septuagint (LXX, Restored Names)
— Go up to Lebanon{gr.Libanus}, and cry; and utter thy voice to Bashan{gr.Basan}, and cry aloud to the extremity of the sea: for all thy lovers are destroyed.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Go up to Levanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Go up 5927
{5927} Prime
A primitive root; to ascend, intransitively (be high) or active (mount); used in a great variety of senses, primary and secondary, literally and figuratively.
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
to Lvnn לְבָנוֹן, 3844
{3844} Prime
From H3825; (the) white mountain (from its snow); Lebanon, a mountain range in Palestine.
and cry; 6817
{6817} Prime
A primitive root; to shriek; (by implication) to proclaim (an assembly).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
and lift up 5414
{5414} Prime
A primitive root; to give, used with great latitude of application (put, make, etc.).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
thy voice 6963
{6963} Prime
From an unused root meaning to call aloud; a voice or sound.
in Bn בָּשָׁן, 1316
{1316} Prime
Of uncertain derivation; Bashan (often with the article), a region East of the Jordan.
and cry 6817
{6817} Prime
A primitive root; to shriek; (by implication) to proclaim (an assembly).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
from the passages: 5676
{5676} Prime
From H5674; properly a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the Jordan; usually meaning the east).
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
for x3588
(3588) Complement
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
all x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
thy lovers 157
{0157} Prime
A primitive root; to have affection for (sexually or otherwise).
<8764> Grammar
Stem - Piel (See H8840)
Mood - Participle (See H8813)
Count - 685
are destroyed. 7665
{7665} Prime
A primitive root; to burst (literally or figuratively).
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
Jamieson-Fausset-Brown Commentary

Jeremiah 22:20

_ _ Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on Jeremiah 3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.

_ _ Bashan — north of the region beyond Jordan; the mountains of Anti-libanus are referred to (Psalms 68:15).

_ _ from the passages — namely, of the rivers (Judges 12:6); or else the borders of the country (1 Samuel 13:23; Isaiah 10:29). The passes (1 Samuel 14:4). Maurer translates, “Abarim,” a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (Numbers 27:12; Numbers 33:47).

_ _ lovers — the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2 Kings 24:7).

Matthew Henry's Commentary

Jeremiah 22:20-30

_ _ This prophecy seems to have been calculated for the ungracious inglorious reign of Jeconiah, or Jehoiachin, the son of Jehoiakim, who succeeded him in the government, reigned but three months, and was then carried captive to Babylon, where he lived many years, Jeremiah 52:31. We have, in these verses, a prophecy,

_ _ I. Of the desolations of the kingdom, which were now hastening on apace, Jeremiah 22:20-23. Jerusalem and Judah are here spoken to, or the Jewish state as a single person, and we have it here under a threefold character: — 1. Very haughty in a day of peace and safety (Jeremiah 22:21): “I spoke unto thee in thy prosperity, spoke by my servants the prophets, reproofs, admonitions, counsels, but thou saidst, I will not hear, I will not heed, thou obeyedst not my voice, and wast resolved that thou wouldst not, and hadst the front to tell me so.” It is common for those that live at ease to live in contempt of the word of God. Jeshurun waxed fat, and kicked. This is so much the worse that they had it by kind: This has been thy manner from thy youth. They were called transgressors from the womb, Isaiah 48:8. 2. Very timorous upon the alarms of trouble (Jeremiah 22:20): “When thou seest all thy lovers destroyed, when thou findest thy idols unable to help thee and thy foreign alliances failing thee, thou wilt then go up to Lebanon, and cry, as one undone and giving up all for lost, cry with a bitter cry; thou wilt cry, Help, help, or we are lost; thou wilt lift up thy voice in fearful shrieks upon Lebanon and Bashan, two high hills, in hope to be heard thence by the advantage of the rising ground. Thou wilt cry from the passages, from the roads, where thou wilt ever and anon be in distress.” Thou wilt cry from Abarim (so some read it, as a proper name), a famous mountain in the border of Moab. “Thou wilt cry, as those that are in great consternation use to do, to all about thee; but in vain, for (Jeremiah 22:22) the wind shall eat up all thy pastors, or rulers, that should protect and lead thee, and provide for thy safety; they shall be blasted, and withered, and brought to nothing, as buds and blossoms are by a bleak or freezing wind; they shall be devoured suddenly, insensibly, and irresistibly, as fruits by the wind. Thy lovers, that thou dependest upon and hast an affection for, shall go into captivity, and shall be so far from saving thee that they shall not be able to save themselves.” 3. Very tame under the heavy and lasting pressures of trouble: “When there appears no relief from any of thy confederates, and thy own priests are at a loss, then shalt thou be ashamed and confounded for all thy wickedness,Jeremiah 22:22. Note, Many will never be ashamed of their sins till they are brought by them to the last extremity; and it is well if we get this good by our straits to be brought by them to confusion for our sins. The Jewish state is here called an inhabitant of Lebanon, because that famous forest was within their border (Jeremiah 22:23), and all their country was wealthy, and well-guarded as with Lebanon's natural fastnesses; but so proud and haughty were they that they are said to make their nest in the cedars, where they thought themselves out of the reach of all danger, and whence they looked with contempt upon all about them. “But, how gracious wilt thou be when pangs come upon thee! Then thou wilt humble thyself before God and promise amendment. When thou art overthrown in stony places thou wilt be glad to hear those words which in thy prosperity thou wouldst not hear, Psalms 141:6. Then thou wilt endeavour to make thyself acceptable with that God whom, before, thou madest light of.” Note, Many have their pangs of piety who, when the pangs are over, show that they have no true piety. Some give another sense of it: “What will all thy pomp, and state, and wealth avail thee? What will become of it all, or what comfort shalt thou have of it, when thou shalt be in these distresses? No more than a woman in travail, full of pains and fears, can take comfort in her ornaments while she is in that condition.” So Mr. Gataker. Note, Those that are proud of their worldly advantages would do well to consider how they will look when pangs come upon them, and how they will then have lost all their beauty.

_ _ II. Here is a prophecy of the disgrace of the king; his name was Jeconiah, but he is here once and again called Coniah, in contempt. The prophet shortens or nicks his name, and gives him, as we say, a nickname, perhaps to denote that he should be despoiled of his dignity, that his reign should be shortened, and the number of his months cut off in the midst. Two instances of dishonour are here put upon him: —

_ _ 1. He shall be carried away into captivity and shall spend and end his days in bondage. He was born to a crown, but it should quickly fall from his head, and he should exchange it for fetters. Observe the steps of this judgment. (1.) God will abandon him, Jeremiah 22:24. The God of truth says it, and confirms it with an oath: “Though he were the signet upon my right hand (his predecessors have been so, and he might have been so if he had conducted himself well, but he being degenerated) I will pluck him thence.” The godly kings of Judah had been as signets on God's right hand, near and dear to him; he had gloried in them, and made use of them as instruments of his government, as the prince does of his signet-ring, or sign manual; but Coniah has made himself utterly unworthy of the honour, and therefore the privilege of his birth shall be no security to him; notwithstanding that, he shall be thrown off. Answerable to this threatening against Jeconiah is God's promise to Zerubbabel, when he made him his people's guide in their return out of captivity (Haggai 2:23): I will take thee, O Zerubbabel! my servant, and make thee as a signet. Those that think themselves as signets on God's right hand must not be secure, but fear lest they be plucked thence. (2.) The king of Babylon shall seize him. Those know not what enemies and mischiefs they lie exposed to who have thrown themselves out of God's protection, Jeremiah 22:25. The Chaldeans are here said to be such as had a spite to Coniah; they sought his life; no less than that, they thought, would satisfy their rage; they were such as he had a dread of (they are those whose face thou fearest) which would make it the more terrible to him to fall into their hands, especially when it was God himself that gave him into their hands. And, if God deliver him to them, who can deliver him from them? (3.) He and his family shall be carried to Babylon, where they shall wear out many tedious years of their lives in a miserable captivity — he and his mother (Jeremiah 22:26), he and his seed (Jeremiah 22:28), that is, he and all the royal family (for he had no children of his own when he went into captivity), or he and the children in his loins; they shall all be cast out to another country, to a strange country, a country where they were not born, nor such a country as that where they were born, a land which they know not, in which they have no acquaintance with whom to converse or from whom to expect any kindness. Thither they shall be carried, from a land where they were entitled to dominion, into a land where they shall be compelled to servitude. But have they no hopes of seeing their own country again? No: To the land whereunto they desire to return, thither shall they not return, Jeremiah 22:27. They conducted themselves ill in it when they were in it, and therefore they shall never see it more. Jehoahaz was carried to Egypt, the land of the south, Jeconiah to Babylon, the land of the north, both far remote, the quite contrary way, and must never expect to meet again, nor either of them to breathe their native air again. Those that had abused the dominion they had over others were justly brought thus under the dominion of others. Those that had indulged and gratified their sinful desires, by their oppression, luxury, and cruelty, were justly denied the gratification of their innocent desire to see their own native country again. We may observe something very emphatic in that part of this threatening (Jeremiah 22:26), In the country where you were not born, there shall you die. As there is a time to be born and a time to die, so there is a place to be born in and a place to die in. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be our care that we die in Christ, and then it will be well with us, wherever we die, though it should be in a far country. (4.) This shall render him very mean and despicable in the eyes of all his neighbours. They shall be ready to say (Jeremiah 22:28), “This is Coniah a despised broken idol? Yes, certainly he is, and much debased from what he was.” [1.] Time was when he was dignified, nay, when he was almost deified. The people who had seen his father lately deposed were ready to adore him when they saw him upon the throne, but now he is a despised broken idol, which, when it was whole, was worshipped, but, when it is rotten and broken, is thrown by and despised, and nobody regards it, or remembers what it has been. Note, What is idolized will, first or last, be despised and broken; what is unjustly honoured will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in and then shall despise. [2.] Time was when he was delighted in; but now he is a vessel in which is not pleasure, or to which there is no desire, either because grown out of fashion or because cracked or dirtied, and so rendered unserviceable. Those whom God has no pleasure in will, some time or other, be so mortified that men will have no pleasure in them.

_ _ 2. He shall leave no posterity to inherit his honour. The prediction of this is ushered in with a solemn preface (Jeremiah 22:29): O earth, earth, earth! hear the word of the Lord. Let all the inhabitants of the world take notice of these judgments of God upon a nation and a family that had been near and dear to him, and thence infer that God is impartial in the administration of justice. Or it is an appeal to the earth itself on which we tread, since those that dwell on earth are so deaf and careless, like that (Isaiah 1:2), Hear, O heavens! and give ear, O earth! God's word, however slighted, will be heard; the earth itself will be made to hear it, and yield to it, when it, and all the works that are therein, shall be burnt up. Or it is a call to men that mind earthly things, that are swallowed up in those things and are inordinate in the pursuit of them; such have need to be called upon again and again, and a third time, to hear the word of the Lord. Or it is a call to men considered as mortal, of the earth, and hastening to the earth again. We all are so; earth we are, dust we are, and, in consideration of that, are concerned to hear and regard the word of the Lord, that, though we are earth, we may be found among those whose names are written in heaven. Now that which is here to be taken notice of is that Jeconiah is written childless (Jeremiah 22:30), that is, as it follows, No man of his seed shall prosper, sitting upon the throne of David. In him the line of David was extinct as a royal line. Some think that he had children born in Babylon because mention is made of his seed being cast out there (Jeremiah 22:28) and that they died before him. We read in the genealogy (1 Chronicles 3:17) of seven sons of Jeconiah Assir (that is, Jeconiah the captive) of whom Salathiel is the first. Some think that they were only his adopted sons, and that when it is said (Matthew 1:12), Jeconiah begat Salathiel, no more is meant than that he bequeathed to him what claims and pretensions he had to the government, the rather because Salathiel is called the son of Neri of the house of Nathan, Luke 3:27, Luke 3:31. Whether he had children begotten, or only adopted, thus far he was childless that none of his seed ruled as kings in Judah. He was the Augustulus of that empire, in whom it determined. Whoever are childless, it is God that writes them so; and those who take no care to do good in their days cannot expect to prosper in their days.

John Wesley's Explanatory Notes

Jeremiah 22:20

Lebanon — Jerusalem was the place to which this speech is directed: the inhabitants of which the prophet calls to go up to Lebanon. Both Lebanon and Bashan were hills that looked towards Assyria, from whence the Jews looked for help. Abarim — Abarim is the name of a mountain, as well as Lebanon and Bashan. Go and cry for help from all places, but it will be in vain; for the Egyptians and Assyrians to whom thou wert wont to fly, are themselves in the power of the Chaldeans.

Geneva Bible Translation Notes

Jeremiah 22:20

Go up to (n) Lebanon, and cry; and lift up thy voice in (o) Bashan, and cry from the passes: for all thy lovers are destroyed.

(n) To call to the Assyrians for help.

(o) For this was the way out of India to Assyria, by which is meant that all help would fail: for the Chaldeans have subdued both them and the Egyptians.

Cross-Reference Topical ResearchStrong's Concordance
and cry:

Jeremiah 2:36-37 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. ... Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Jeremiah 30:13-15 [There is] none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. ... Why criest thou for thine affliction? thy sorrow [is] incurable for the multitude of thine iniquity: [because] thy sins were increased, I have done these things unto thee.
2 Kings 24:7 And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.
Isaiah 20:5-6 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. ... And the inhabitant of this isle shall say in that day, Behold, such [is] our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
Isaiah 30:1-7 Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: ... For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.
Isaiah 31:1-3 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD! ... Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.


Jeremiah 22:22 The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.
Jeremiah 4:30 And [when] thou [art] spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life.
Jeremiah 25:9 Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
Jeremiah 25:17-27 Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me: ... Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
Lamentations 1:2 She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.
Lamentations 1:19 I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
Ezekiel 23:9 Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted.
Ezekiel 23:22 Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side;
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2K 24:7. Is 20:5; 30:1; 31:1. Jr 2:36; 4:30; 22:22; 25:9, 17; 30:13. Lm 1:2, 19. Ezk 23:9, 22.

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