6:1 O children of Benjamin Jeremiah warns his own tribe to flee Jerusalem first. See 1:1 and note.

a horn The ram’s horn was often used as a trumpet to signal a warning. See 1 Kgs 1:34 and note.

Tekoa A town in the highlands of southern Judah, about 10 miles south of Jerusalem.

Beth-haccherem A city on a hill south of Jerusalem, probably modern Ramat Rachel (Khirbet es-Sallah) located three miles southwest of Jerusalem. The location would have been well-suited for a fire signal like the one at Lachish or Azekah (see note on Jer 34:7).

evil looks down from the north Invasions by Mesopotamian empires always came from the north (see 1:14 and note). Jerusalem’s location in the hill country would have led invaders to travel along the coastal plain, reaching fortified cities south of Jerusalem such as Lachish before moving inland through the system of wadis or dry river valleys that connected the coastal plain with the hill country.

6:2 the daughter of Jerusalem A metaphor describing Jerusalem. See note on 4:31.

6:3 Shepherds and their flocks A metaphorical depiction of the invading armies and their commanders.

6:5 let us attack by night Compare 2 Kgs 25:1–4, where Zedekiah attempted to escape besieged Jerusalem under cover of night. A night attack was unusual; Jeremiah’s contrast between a noon and a night attack simply underscores Jerusalem’s weakness. A night attack would be just as effective as a daytime attack. On Zedekiah, see note on Jer 21:1.

6:6 Yahweh of hosts The use of this title reinforces Yahweh’s role as commander-in-chief over the invading foreign army that is following His will by besieging and destroying Judah.

Cut down trees Presumably to make battering rams for the siege.

heap up a siege ramp against Jerusalem A fortified city was usually surrounded by a dry moat and protected by a steep rampart. Invading armies built a ramp or mound to give the battering ram access to the wall. See note on Ezek 4:2.

6:8 I turn away from you in disgust Compare Ezek 23:18. Yahweh can only tolerate their sin for so long before He must turn away and punish them.

6:9 the remnant of Israel Refers to those who have survived the judgment. The implication here, however, is not escape and safety, but judgment returning even for those who thought they had escaped.

6:10 To whom shall I speak and admonish, that they may hear? Jeremiah’s position as representative and spokesman for Yahweh requires him to warn the people, but they have all rejected the message already. The identity of the speaker is ambiguous; it may be the prophet on behalf of Yahweh or Yahweh Himself.

their ears are closed The Hebrew text uses circumcision language to describe ears that are not open to hearing Yahweh’s message. The metaphor of circumcision is more commonly used of the uncircumcised heart (Jer 4:4). Compare 7:26; Acts 7:51.

6:11 I am full with the wrath of Yahweh Compare Jer 5:14. Jeremiah was given a divine message of wrath and judgment against Judah.

Pour it out on the children The horrors of war touch all levels of society, from children to the elderly. The coming judgment will affect everyone.

6:13 from the smallest of them to the greatest of them A scathing indictment against the entire society, including the religious leaders, as morally corrupt.

6:14 Peace, peace The basic message of the false prophets was that no judgment or disaster was imminent. Jeremiah repeats this in 8:11 and has a similar sentiment in 14:13 and 23:17. Compare Ezek 13:10; Mic 3:5; and note on Jer 4:10.

6:15 they have committed a detestable thing The Hebrew word used here, to'evah, refers to anything that might be culturally or socially offensive, but the term often carries a specifically religious sense. Anything that offends Yahweh’s sense of purity and holiness can be to'evah and jeopardize Israel’s relationship to Yahweh.

6:16 the ancient paths A metaphor for the proper way to worship Yahweh according to the laws of the Pentateuch. Compare Jer 18:15.

We will not walk The people’s refusal is direct and explicit; it is open rebellion against following Yahweh.

6:17 watchmen A metaphor for the prophets. See note on Ezek 3:17.

the sound of a horn Compare Jer 4:19; 6:1.

6:18 hear, O nations Yahweh calls on the nations to witness His indictment and judgment against Israel.

and know, O community The previous line calls on the nations to act as a jury to witness Yahweh’s accusation against Israel. The word can also be a feminine singular noun meaning “witness.”

6:19 the fruit of their plans Compare the similar result from rejecting divine wisdom in Prov 1:29–33.

my teaching The Hebrew word used here, torah, generally refers to “teaching” or “instruction” but can take on the more specialized sense of God’s law. Compare Prov 1:8; Deut 30:10.

6:20 Frankincense An aromatic tree resin imported from Arabia and highly valued as a spice and perfume.

Sheba An important trading center in southwest Arabia.

precious spice reed Likely the same aromatic cane mentioned in Exod 30:23. The sweet cane would have been imported from India, Arabia, or Ethiopia, probably also by way of caravans from Sheba.

Your burnt offerings The most common type of sacrifice in ancient Israel. In this offering, the entire animal was burned on the altar. See note on Lev 1:3.

your sacrifices The term here denotes an animal sacrifice in which only the inedible parts of the animal were totally burned, the rest being consumed by the participants in the sacrifice. Burnt offerings and sacrifices are often paired, likely to indicate the totality of animal sacrifices (compare Hos 6:6).

6:21 stumbling blocks They will be instruments of judgment after the people have already sinned. See note on Ezek 3:20.

6:22 the land of the north The motif of an invading enemy from the north was introduced in Jer 1:13–15 and 4:6.

6:23 The bow and the short sword they grasp Compare the imagery in Isa 5:26–30.

they show no mercy See Isa 13:18. The prophets depict invading forces, whether Assyrian, Babylonian, or Persian, as well armed, cruel, and merciless.

O daughter of Zion Refers to Jerusalem; Zion was the name for Yahweh’s dwelling on the Temple Mount.

6:24 pain as a woman who gives birth A favorite metaphor for the prophets to describe Zion in the face of imminent attack and defeat. Compare Isa 13:9 and Mic 4:9–10.

6:26 gird yourself with sackcloth A coarse garment symbolic of mourning. See note on Jer 4:8.

roll about in the ashes in mourning Also part of rituals for mourning. See Ezek 27:30.

6:27 an assayer among my people, a fortification The context in Jer 6:28–30 is concerned with metals. The prophet functions as Yahweh’s agent; his words could have the effect of purifying the people if they would repent. Compare 5:14, where Yahweh’s words in the mouth of the prophet are likened to fire.

6:28 bronze and iron The pairing of bronze and iron often symbolizes strength (see 1:18 or 15:12), but here it denotes Israel’s stubbornness.

6:29 are burned up, lead Describes the smelting process designed to separate silver from lead ore.

In vain he keeps on refining, but the wicked are not torn apart The refining was designed to remove the wicked from the midst of the repentant righteous. The process failed because none repented.

6:30 rejected silver The prophets frequently depict Yahweh’s judgment as a refining fire, with His people coming through the process as dross, the rejected byproduct. See Isa 1:22; Ezek 22:19–20.