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Jeremiah 4:19 [study!]

American Standard Version (ASV 1901) [2]
— My anguish, my anguish! I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
King James Version (KJV 1769)
— My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
New American Standard Bible (NASB ©1995)
— My soul, my soul! I am in anguish! Oh, my heart! My heart is pounding in me; I cannot be silent, Because you have heard, O my soul, The sound of the trumpet, The alarm of war.
Webster's Revision of the KJB (WEB 1833)
— My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
Darby's Translation (DBY 1890)
— My bowels! my bowels! I am in travail! [Oh,] the walls of my heart! My heart maketh a noise in me; I cannot hold my peace: for thou hearest, my soul, the sound of the trumpet, the clamour of war.
Rotherham's Emphasized Bible (EBR 1902)
— My bowels! My bowels! I am pained in the walls of my heart, My heart beateth aloud to me, I cannot be still! For, the sound of a horn, hast thou heard, O my soul, The loud shout of war!
Young's Literal Translation (YLT 1898)
— My bowels, my bowels! I am pained [at] the walls of my heart, Make a noise for me doth My heart, I am not silent, For the voice of a trumpet I have heard, O my soul—a shout of battle!
Douay-Rheims Challoner Revision (DR 1750)
— My bowels, my bowels are in part, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle.
Original King James Bible (AV 1611) [2]
— My bowels, my bowels, I am pained at my very heart, my heart maketh a noise in mee, I cannot hold my peace, because thou hast heard, O my soule, the sound of the Trumpet, the alarme of warre.
Brenton Greek Septuagint (LXX, Restored Names)
— I am pained in my bowels, my bowels, and the sensitive powers of my heart; my soul is in great commotion, my heart is torn: I will not be silent, for my soul has heard the sound of a trumpet, the cry of war, and of distress: it calls on destruction;
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
My bowels, 4578
{4578} Prime
מֵעָה
me`ah
{may-aw'}
From an unused root probably meaning to be soft; used only in plural the intestines, or (collectively) the abdomen, figuratively sympathy; by implication a vest; by extension the stomach, the uterus (or of men, the seat of generation), the heart (figuratively).
my bowels! 4578
{4578} Prime
מֵעָה
me`ah
{may-aw'}
From an unused root probably meaning to be soft; used only in plural the intestines, or (collectively) the abdomen, figuratively sympathy; by implication a vest; by extension the stomach, the uterus (or of men, the seat of generation), the heart (figuratively).
I am pained 3176
{3176} Prime
יָחַל
yachal
{yaw-chal'}
A primitive root; to wait; by implication to be patient, hope.
y2342
[2342] Standard
חוּל
chuwl
{khool}
A primitive root; properly to twist or whirl (in a circular or spiral manner), that is, (specifically) to dance, to writhe in pain (especially of parturition) or fear; figuratively to wait, to pervert.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
z8675
<8675> Grammar
Kethiv Reading

Where the translators of the Authorised Version followed the qere reading rather than the kethiv.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
at my very 7023
{7023} Prime
קִיר
qiyr
{keer}
From H6979; a wall (as built in a trench).
heart; 3820
{3820} Prime
לֵב
leb
{labe}
A form of H3824; the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything.
my heart 3820
{3820} Prime
לֵב
leb
{labe}
A form of H3824; the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything.
maketh a noise 1993
{1993} Prime
הָמָה
hamah
{haw-maw'}
A primitive root (compare H1949); to make a loud sound (like English 'hum'); by implication to be in great commotion or tumult, to rage, war, moan, clamor.
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
in me; I cannot x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
hold my peace, 2790
{2790} Prime
חָרַשׁ
charash
{khaw-rash'}
A primitive root; to scratch, that is, (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness).
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
because x3588
(3588) Complement
כִּי
kiy
{kee}
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.
thou hast heard, 8085
{8085} Prime
שָׁמַע
shama`
{shaw-mah'}
A primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively to tell, etc.).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
O my soul, 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
the sound 6963
{6963} Prime
קוֹל
qowl
{kole}
From an unused root meaning to call aloud; a voice or sound.
of the trumpet, 7782
{7782} Prime
שׁוֹפָר
showphar
{sho-far'}
From H8231 in the original sense of incising; a cornet (as giving a clear sound) or curved horn.
the alarm 8643
{8643} Prime
תְּרוּעָה
t@ruw`ah
{ter-oo-aw'}
From H7321; clamor, that is, acclamation of joy or a battle cry; especially clangor of trumpets, as an alarum.
of war. 4421
{4421} Prime
מִלְחָמָה
milchamah
{mil-khaw-maw'}
From H3898 (in the sense of fighting); a battle (that is, the engagement); generally war (that is, warfare).
Jamieson-Fausset-Brown Commentary

Jeremiah 4:19

_ _ The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jeremiah 10:19, Jeremiah 10:20; Jeremiah 9:1, Jeremiah 9:10; Isaiah 15:5; compare Luke 19:41).

_ _ at my very heartHebrew, “at the walls of my heart”; the muscles round the heart. There is a climax, the “bowels,” the pericardium, the “heart” itself.

_ _ maketh ... noise — moaneth [Henderson].

_ _ alarm — the battle shout.

Matthew Henry's Commentary

Jeremiah 4:19-31

_ _ The prophet is here in an agony, and cries out like one upon the rack of pain with some acute distemper, or as a woman in travail. The expressions are very pathetic and moving, enough to melt a heart of stone into compassion: My bowels! my bowels! I am pained at my very heart; and yet well, and in health himself, and nothing ails him. Note, A good man, in such a bad world as this is, cannot but be a man of sorrows. My heart makes a noise in me, through the tumult of my spirits, and I cannot hold my peace. Note, The grievance and the grief sometimes may be such that the most prudent patient man cannot forbear complaining.

_ _ Now, what is the matter? What is it that puts the good man into such agitation? It is not for himself, or any affliction in his family that he grieves thus; but it is purely upon the public account, it is his people's case that he lays to heart thus.

_ _ I. They are very sinful and will not be reformed, Jeremiah 4:22. These are the words of God himself, for so the prophet chose to give this character of the people, rather than in his own words, or as from himself: My people are foolish. God calls them his people, though they are foolish. They have cast him off, but he has not cast them off, Romans 11:1. “They are my people, whom I have been in covenant with, and still have mercy in store for. They are foolish, for they have not known me.” Note, Those are foolish indeed that have not known God, especially that call themselves his people, and have the advantages of coming into acquaintance with him, and yet have not known him. They are sottish children, stupid and senseless, and have no understanding. They cannot distinguish between truth and falsehood, good and evil; they cannot discern the mind of God either in his word or in his providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil, to plot mischief against the quiet in the land, wise to contrive the gratification of their lusts, and then to conceal and palliate them. But to do good they have no knowledge, no contrivance, no application of mind; they know not how to make a good use either of the ordinances or of the providences of God, nor how to bring about any design for the good of their country. Contrary to this should be our character. Romans 16:19, I would have you wise unto that which is good, and simple concerning evil.

_ _ II. They are miserable, and cannot be relieved.

_ _ 1. He cries out, Because thou hast heard, O my soul! the sound of the trumpet, and seen the standard, both giving the alarm of war, Jeremiah 4:19, Jeremiah 4:21. He does not say, Thou hast heard, O my ear! but, O my soul! because the event was yet future, and it is by the spirit of prophecy that he see it and receives the impression of it. His soul heard it from the words of God, and therefore he was as well assured of it, and as much affected with it, as if he had heard it with his bodily ears. He expresses this deep concern, (1.) To show that, though he foretold this calamity, yet he was far from desiring the woeful day; for a woeful day it would be to him. It becomes us to tremble at the thought of the misery that sinners are running themselves into, though we have good hopes, through grace, that we ourselves are delivered from the wrath to come. (2.) To awaken them to a holy fear, and so to a care to prevent so great a judgment by a true and timely repentance. Note, Those that would affect other with the word of God should evidence that they are themselves affected with it. Now,

_ _ 2. Let us see what there is in the destruction here foreseen and foretold that is so very affecting.

_ _ (1.) It is a swift and sudden destruction; it comes upon Judah and Jerusalem ere they are aware, and pours in so fast upon them that they have not the east breathing time. They have no time to recollect their thoughts, much less to recruit or recover their strength: Destruction upon destruction is cried (Jeremiah 4:20), breach upon breach, one sad calamity, like Job's messengers, treading upon the heels of another. The death of Josiah breaks the ice, and plucks up the flood-gates; within three months after that his son and successor Jehoahaz is deposed by the king of Egypt; within two or three years after Nebuchadnezzar besieged Jerusalem and took it, and thenceforward he was continually making descents upon the land of Judah with his armies during the reigns of Jehoiakim, Jeconiah, and Zedekiah, till about nineteen years after he completed their ruin in the destruction of Jerusalem: but suddenly were their tents spoiled and their curtains in a moment. Though the cities held out for some time, the country was laid waste at the very first. The shepherds and all that lived in tents were plundered immediately; they and their effects fell into the enemies' hands; therefore we find the Rechabites, who dwelt in tents, upon the first coming of the army of the Chaldees into the land retiring to Jerusalem, Jeremiah 35:11. The inhabitants of the villages soon ceased: Suddenly were the tents spoiled. The plain men that dwelt in tents were first made a prey of.

_ _ (2.) This dreadful war continued a great while, not in the borders, but in the bowels of the country; for the people were very obstinate, and would not submit to the king of Babylon, but took all opportunities to rebel against him, which did but lengthen out the calamity; they might as well have yielded at first as at last. This is complained of (Jeremiah 4:21): How long shall I see the standard? Shall the sword devour for ever? Good men are none of those that delight in war, for they know not how to fish in troubled waters; they are for peace (Psalms 120:7), and will heartily say Amen to that prayer, “Give peace in out time, O Lord!” O thou sword of the Lord! when wilt thou be quiet?

_ _ (3.) The desolations made by it in the land were general and universal: The whole land is spoiled, or plundered (Jeremiah 4:20); so it was at first, and at length it became a perfect chaos. It was such a desolation as amounted in a manner to a dissolution; not only the superstructure, but even the foundations, were all out of course. The prophet in vision saw the extent and extremity of this destruction, and he here gives a most lively description of it, which one would think might have made those uneasy in their sins who dwelt in a land doomed to such a ruin, which might yet have been prevented by their repentance. [1.] The earth is without form, and void (Jeremiah 4:23), as it was Genesis 1:2. It is Tohu and Bohu, the words there used, as far as the land of Judea goes. It is confusion and emptiness, stripped of all its beauty, void of all its wealth, and, compared with what it was, every thing out of place and out of shape. To a worse chaos than this will the earth be reduced at the end of time, when it, and all the works that are therein, shall be burnt up. [2.] The heavens too are without light, as the earth is without fruits. This alludes to the darkness that was upon the face of the deep (Genesis 1:2), and represents God's displeasure against them, as the eclipse of the sun did at our Saviour's death. It was not only the earth that failed them, but heaven also frowned upon them; and with their trouble they had darkness, for they could not see through their troubles. The smoke of their houses and cities which the enemy burnt, and the dust which their army raised in its march, even darkened the sun, so that the heavens had no light. Or it may be taken figuratively: The earth (that is, the common people) was impoverished and in confusion; and the heavens (that is, the princes and rulers) had no light, no wisdom in themselves, nor were any comfort to the people, nor a guide to them. Comp. Matthew 24:29. [3.] The mountains trembled, and the hills moved lightly, Jeremiah 4:24. So formidable were the appearances of God against his people, as in the days of old they had been for them, that the mountains skipped like rams and the little hills like lambs, Psalms 114:4. The everlasting mountains seemed to be scattered, Habakkuk 3:6. The mountains on which they had worshipped their idols, the mountains over which they had looked for succours, all trembled, as if they had been conscious of the people's guilt. The mountains, those among them that seemed to the highest and strongest, and of the firmest resolution, trembled at the approach of the Chaldean army. The hills moved lightly, as being eased of the burden of a sinful nation, Isaiah 1:24. [4.] Not the earth only, but the air, was dispeopled, and left uninhabited (Jeremiah 4:25): I beheld the cities, the countries that used to be populous, and, lo, there was no man to be seen; all the inhabitants were either killed, or fled, or taken captives, such a ruining depopulating thing is sin: nay, even the birds of the heavens, that used to fly about and sing among the branches, had now fled away, and were no more to be seen or heard. The land of Judah had now become like the lake of Sodom, over which (they say) no bird flies; see Deuteronomy 29:23. The enemies shall make such havoc of the country that they shall not so much as leave a bird alive in it. [5.] Both the ground and the houses shall be laid waste (Jeremiah 4:26): Lo, the fruitful place was a wilderness, being deserted by the inhabitants that should cultivate it, and then soon overgrown with thorns and briers, or being trodden down by the destroying army of the enemy. The cities also and their gates and walls are broken down and levelled with the ground. Those that look no further than second causes impute it to the policy and fury of the invaders; but the prophet, who looks to the first cause, says that it is at the presence of the Lord, at his face (that is, the anger of his countenance), even by his fierce anger, that this was done. Even angry men cannot do us any real hurt, unless God be angry with us. If our ways please him, all is well. [6.] The meaning of all this is that the nation shall be entirely ruined, and every part of it shall share in the destruction; neither town nor country shall escape. First, Not the country, for the whole land shall be desolate, corn land and pasture land, both common and enclosed, it shall be laid waste (Jeremiah 4:27); the conquerors will have occasion for it all. Secondly, Not the men, for (Jeremiah 4:29) the whole city shall flee, all the inhabitants of the town shall quit their habitations by consent, for fear of the horsemen and bowmen. Rather than lie exposed to their fury, they shall go into the thickets, where they are in danger of being torn by briers, nay, to be torn in pieces by wild beasts; and they shall climb up upon the rocks, where their lodging will be hard and cold, and the precipice dangerous. Let us not be over-fond of our houses and cities; for the time may come when rocks and thickets may be preferable, and chosen rather. This shall be the common case, for every city shall be forsaken, and not a man shall be left that dares dwell therein. Both government and trade shall be at an end, and all civil societies and incorporations dissolved. It is a very dismal idea which this gives of the approaching desolation; but in the midst of all these threatenings comes in one comfortable word (Jeremiah 4:27): Yet will not I make a full end — not a total consumption, for God will reserve a remnant to himself, that shall be hidden in the day of the Lord's anger — not a final consumption, for Jerusalem shall again be built and the land inhabited. This comes in here, in the midst of the threatenings, for the comfort of those that trembled at God's word; and it intimates to us the changeableness of God's providence; as it breaks down, so it raises up again; every end of our comforts is not a full end, however we may be ready to think it so. It also intimates the unchangeableness of God's covenant, which stands so firmly, that, though he may correct his people severely, yet he will not cast them off, Jeremiah 30:11.

_ _ (4.) Their case was helpless and without remedy. [1.] God would not help them; so he tells them plainly, Jeremiah 4:28. And, if the Lord do not help them, who can? This is that which makes their case deplorable. “For this the earth mourns and the heavens above are black (there are no prospects but what are very dismal), because I have spoken it; I have given the word which shall not be called back; I have purposed it (it is a consumption decreed, determined) and I will not repent, not change this way, but proceed in it, and will not turn back from it.” They would not repent and turn back from the way of their sins (Jeremiah 2:25), and therefore God will not repent and turn back from the way of his judgments. [2.] They could not help themselves, Jeremiah 4:30, Jeremiah 4:31. When the thing appeared at a distance they flattered themselves with hopes that, though God should not appear for them as he had done for Hezekiah against the Assyrian army, yet they should find some means or other to secure themselves and give check to the forces of the enemy. But the prophet tells them that, when it comes to the setting to, they will be quite at a loss: “When thou art spoiled, what wilt thou do? What course wilt thou take? Sit down now, and consider this in time.” He assures them that, whatever were now their contrivances and confidences, First, They will then be despised by their allies whom they depended upon for assistance. He had often compared the sin of Jerusalem to whoredom, not only her idolatry, but her trust in creatures, in the neighbouring powers. Now here he compares her to a harlot abandoned by all the lewd ones that used to make court to her. She is supposed to do all she can to keep up her interest in their affections. She does what she can to make herself appear considerable among the nations, and a valuable ally. She compliments them by her ambassadors to the highest degree, to engage them to stand by her now in her distress. She clothes herself with crimson, as if she were rich, and decks herself with ornaments of gold, as if her treasuries were still as full as ever they had been. She rents her face with painting, puts the best colours she can upon her present distresses and does her utmost to palliate and extenuate her losses, sets a good face upon them. But this painting, though it beautifies the face for the present, really rends it; the frequent use of paint spoils the skin, cracks it, and makes it rough; so the case which by false colours has been made to appear better than really it was, when truth comes to light, will look so much the worse. “And, after all, in vain shalt thou make thyself fair; all thy neighbours are sensible how low thou art brought; the Chaldeans will strip thee of thy crimson and ornaments, and then thy confederates will not only slight thee and refuse to give thee any succour, but they will join with those that seek thy life, that they may come in for a share in the prey of so rich a country.” Here seems to be an allusion to the story of Jezebel, who thought, by making herself look fair and fine, to outface her doom, but in vain, 2 Kings 9:30, 2 Kings 9:33. See what creatures prove when we confide in them, how treacherous they are; instead of saving the life, they seek the life; they often change, so that they will sooner do us an ill turn than any service. And see to how little purpose it is for those that have by sin deformed themselves in God's eyes to think by any arts they can use to beautify themselves in the eye of the world. Secondly, They will then be themselves in despair; they will find their troubles to be like the pains of a woman in travail, which she cannot escape: I have heard the voice of the daughter of Zion, her groans echoing to the triumphal shouts of the Chaldean army, which he heard, Jeremiah 4:15. It is like the voice of a woman in travail, whose pain is exquisite, and the fruit of sin and the curse too (Genesis 3:16), and exhorts lamentable outcries, especially of a woman in travail of her first child, who, having never known before what that pain is, is the more terrified by it. Troubles are most grievous to those that have not been used to them. Zion, in this distress, since her neighbours refuse to pity her, bewails herself, fetching deep sighs (so the word signifies), and she spreads her hands, either wringing them for grief or reaching them forth for succour. All the cry is, Woe is me now! (now that the decree has gone forth against her and is past recall), for my soul is wearied because of murderers. The Chaldean soldiers put all to the sword that gave them any opposition, so that the land was full of murders. Zion was weary of hearing tragical stories from all parts of the country, and cried out, Woe is me! It was well if their sufferings put them in mind of their sins, the murders committed upon them of the murders committed by them; for God was now making inquisition for the innocent blood shed in Jerusalem, which the Lord would not pardon, 2 Kings 24:4. Note, As sin will find out the sinner, so sorrow will, sooner or later, find out the secure.

John Wesley's Explanatory Notes

Jeremiah 4:19

My bowels — Here begins the complaint of the prophet. My heart — Is disturbed within me. Because — I have heard in the spirit of prophecy; it is as certain, as if I now heard the trumpet sounding.

Geneva Bible Translation Notes

Jeremiah 4:19

My distress, my (q) distress! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.

(q) He shows that the true ministers are lively touched with the calamities of the Church, so that all the parts of their body feel the grief of their heart, even though with zeal to God's glory they pronounce his judgments against the people.

Cross-Reference Topical ResearchStrong's Concordance
My bowels:

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!
Jeremiah 9:10 For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.
Jeremiah 13:17 But if ye will not hear it, my soul shall weep in secret places for [your] pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive.
Jeremiah 14:17-18 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. ... If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.
Jeremiah 23:9 Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.
Jeremiah 48:31-32 Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kirheres. ... O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach [even] to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.
Psalms 119:53 Horror hath taken hold upon me because of the wicked that forsake thy law.
Psalms 119:136 Rivers of waters run down mine eyes, because they keep not thy law.
Isaiah 15:5 My heart shall cry out for Moab; his fugitives [shall flee] unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.
Isaiah 16:11 Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.
Isaiah 21:3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].
Isaiah 22:4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.
Lamentations 1:16 For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
Lamentations 2:11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city.
Lamentations 3:48-51 Mine eye runneth down with rivers of water for the destruction of the daughter of my people. ... Mine eye affecteth mine heart because of all the daughters of my city.
Daniel 7:15 I Daniel was grieved in my spirit in the midst of [my] body, and the visions of my head troubled me.
Daniel 7:28 Hitherto [is] the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Daniel 8:27 And I Daniel fainted, and was sick [certain] days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood [it].
Habakkuk 3:16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.
Luke 19:41-42 And when he was come near, he beheld the city, and wept over it, ... Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes.
Romans 9:2-3 That I have great heaviness and continual sorrow in my heart. ... For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Romans 10:1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
Galatians 4:19 My little children, of whom I travail in birth again until Christ be formed in you,

my very:
Heb. the walls of my

O my:

Genesis 49:6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
Judges 5:21 The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
Psalms 16:2 [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee;
Psalms 42:5-6 Why art thou cast down, O my soul? and [why] art thou disquieted in me? hope thou in God: for I shall yet praise him [for] the help of his countenance. ... O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
Psalms 103:1 [[[A Psalm] of David.]] Bless the LORD, O my soul: and all that is within me, [bless] his holy name.
Psalms 116:7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.
Psalms 146:1 Praise ye the LORD. Praise the LORD, O my soul.

sound:

Jeremiah 4:5 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.
Jeremiah 4:21 How long shall I see the standard, [and] hear the sound of the trumpet?
Amos 3:6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done [it]?
Zephaniah 1:15-16 That day [is] a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, ... A day of the trumpet and alarm against the fenced cities, and against the high towers.
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Gn 49:6. Jg 5:21. Ps 16:2; 42:5; 103:1; 116:7; 119:53, 136; 146:1. Is 15:5; 16:11; 21:3; 22:4. Jr 4:5, 21; 9:1, 10; 13:17; 14:17; 23:9; 48:31. Lm 1:16; 2:11; 3:48. Dn 7:15, 28; 8:27. Am 3:6. Hab 3:16. Zp 1:15. Lk 19:41. Ro 9:2; 10:1. Ga 4:19.

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