New American Standard Bible 1995

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Jeremiah

Note Journal Prayer

14

:

16

“

"The people also to whom they are prophesying will be thrown out into the streets of Jerusalem because of the famine and the sword; and there will be no one to bury them-- neither them, nor their wives, nor their sons, nor their daughters-- for I will pour out their own wickedness on them.

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
"The people people Noun H5971 וְהָעָ֣ם ve·ha·'am
also to whom who, which, that Particle H834 אֲשֶׁר־ a·sher-
they are prophesying to prophesy Verb H5012 נִבְּאִ֣ים nib·be·'im
will be thrown to throw, fling, cast Verb H7993 מֻשְׁלָכִים֩ mush·la·chim
out into the streets the outside, a street Noun H2351 בְּחֻצֹ֨ות be·chu·tzo·vt
of Jerusalem probably "foundation of peace," capital city of all Isr. Noun H3389 יְרוּשָׁלִַ֜ם ye·ru·sha·lim
Analysis:
Read more about: Jerusalem
because from H4480    
of the famine famine, hunger Noun H7458 הָרָעָ֣ב ha·ra·'av
and the sword; a sword Noun H2719 וְהַחֶ֗רֶב ve·ha·che·rev
and there will be no one nothing, nought Particle H369 וְאֵ֤ין ve·'ein
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

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to bury to bury Verb H6912 מְקַבֵּר֙ me·kab·ber
them -- [neither] them, [nor] their wives, woman, wife, female Noun H802 נְשֵׁיהֶ֔ם ne·shei·hem,
nor nothing, nought Particle H369    
their sons, son Noun H1121 וּבְנֵיהֶ֖ם u·ve·nei·hem
nor nothing, nought Particle H369    
their daughters-- daughter Noun H1323 וּבְנֹֽתֵיהֶ֑ם u·ve·no·tei·hem;
for I will pour to pour out, pour Verb H8210 וְשָׁפַכְתִּ֥י ve·sha·fach·ti
out their [own] wickedness evil, misery, distress, injury H7463    
on them.      

Locations

Jerusalem

JERUSALEMje-roo'-sa-lem:I. THE NAME1. In Cuneiform2. In Hebrew3. In Greek and Latin4. The Meaning of Jerusalem5. Other NamesII. GEOLOGY, CLIMATE AND SPRINGS1. Geology2. Climate and Rainfall3. The Natural SpringsIII. THE NATURAL SITE1. The Mountains Around2. The Valleys3. The HillsIV. GENERAL TOPOGRAPHY OF JERUSALEM1. Description of Josephus2. Summary of the... View Details

Parallel Verses

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New American Standard Bible 1995 "The people also to whom they are prophesying will be thrown out into the streets of Jerusalem because of the famine and the sword; and there will be no one to bury them-- neither them, nor their wives, nor their sons, nor their daughters-- for I will pour out their own wickedness on them.
King James Bible "The And the people also to whom they are prophesying will prophesy shall be thrown cast out into in the streets of Jerusalem because of the famine and the sword; and there will be no one they shall have none to bury them-- neither them, nor them, their wives, nor their sons, nor their daughters-- daughters: for I will pour out their own wickedness on upon them.
Hebrew Greek English "The people also to whom they are prophesying will be thrown out into the streets of Jerusalem because of the famine and the sword; and there will be no one to bury them-- neither them, nor their wives, nor their sons, nor their daughters-- for I will pour out their own wickedness on them.