Jeremia 4:30

In vain will Jerusalem attempt to turn away calamity by the wiles of a courtesan. In Jer 4:31 the daughter of Zion is addressed, i.e., the community dwelling around the citadel of Zion, or the inhabitants of Jerusalem, the capital of the kingdom, regarded as a female personality (as to בּת־ציּון, see on Isa 1:8). "Spoiled one" is in apposition not to the אתּי, but to the person in the verb; it is regarded as adverbial, and so is without inflexion: if thou art spoiled, like ערום, Job 24:7, Job 24:10; cf. Ew. 316, b. The following clauses introduced by כּי are not so connected with the question, what wilt thou do? as that כּי should mean that: what wilt thou do, devise to the end that thou mayest clothe thee? (Graf); the כּי means if or though, and introduces new clauses, the apodosis of which is: "in vain," etc. If thou even clothest thyself in purple. שׁני, the crimson dye, and stuffs or fabrics dyed with it, see in Exo 25:4. פּוּך is a pigment for the eye, prepared from silver-glance, sulphur-antimony - the Cohol, yet much esteemed by Arab women, a black powder with a metallic glitter. It is applied to the eyelids, either dry or reduced to a paste by means of oil, by means of a blunt-pointed style or eye-pencil, and increases the lustre of dark eyes so that they seem larger and more brilliant. See the more minute account in Hillel, on the eye-paint of the East, in ref. to Kg2 9:30. קרע, tear asunder, not, prick, puncture, as Ew., following J. D. Mich., makes it. This does not answer the mode of using the eye-paint, which was this: the style rubbed over with the black powder is drawn horizontally through between the closed eyelids, and these are thus smeared with the ointment. This proceeding Jeremiah sarcastically terms rending open the eyes. As a wife seeks by means o…

It should seem that the first two verses of this chapter might better have been joined to the close of the foregoing chapter, for they are directed to Israel, the ten tribes, by way of reply to their compliance with God's call, directing and encouraging them to hold their resolution (Jer 4:1, Jer 4:2). The rest of the chapter concerns Judah and Jerusalem. I. They are called to repent and reform (Jer 4:3, Jer 4:4). II. They are warned of the advance of Nebuchadnezzar and his forces against them, and are told that it is for their sins, from which they are again exhorted to wash themselves (Jer 4:5-18). III. To affect them the more with the greatness of the desolation that was coming, the prophet does himself bitterly lament it, and sympathize with his people in the calamities it brought upon them, and the plunge it brought them to, representing it as a reduction of the world to its first chaos (Jer 4:19-31).

4:30 Strangely, some people acted as if nothing serious were happening. They tried to ignore the enemy, but their future was bleak. The enemy would kill them (22:20, 22; 2 Kgs 9:30; Isa 22:13; Lam 1:2, 19; Ezek 23:9-10, 22, 40-42).