Jeremiah 6

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008).[2] Some fragments possibly containing parts of this chapter were found among the Dead Sea Scrolls, i.e., 4QJer^a (4Q70; 225-175 BCE[3][4]), with the extant verse 30.[5]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; ${\displaystyle {\mathfrak {G}}}$^B; 4th century), Codex Sinaiticus (S; BHK: ${\displaystyle {\mathfrak {G}}}$^S; 4th century), Codex Alexandrinus (A; ${\displaystyle {\mathfrak {G}}}$^A; 5th century) and Codex Marchalianus (Q; ${\displaystyle {\mathfrak {G}}}$^Q; 6th century).[6]

O ye children of Benjamin,

gather yourselves to flee out of the midst of Jerusalem,

and blow the trumpet in Tekoa,

and set up a sign of fire in Bethhaccerem:

for evil appeareth out of the north,

and great destruction.[9]

Tekoa (Tuqu') was about 5 miles (8.0 km) south of Bethlehem in the hill country of Judah.[10] The location of Bethhaccerem is debated. Jerusalem was in the territory allocated to the tribe of Benjamin.[11]

As a fountain casts out her waters,

so she casts out her wickedness.

Violence and devastation are heard in her;

before Me continually are grief and wounds.[12]

The first sentence in Hebrew can be rendered as "As a well makes cool/fresh its water, she makes cool/fresh her wickedness," with the word "well" written (kethib) in an unusual form (בּוֹר, bor, "cistern", a masculine noun), but the reading proposed by the Masoretes (qere) is בַּיִר, bayir, for בְּאֵר, beʾer, "well", a feminine noun, which agrees in gender with the pronoun ('it also forms a more appropriate comparison since cisterns do not hold fresh water').[13]

A marginal note in the Masoretic Text tradition indicates that the middle letter of the Tanakh (the whole Hebrew Bible) resides within this verse.[14]

To what purpose cometh there to me incense from Sheba,

and the sweet cane from a far country?

your burnt offerings are not acceptable,

nor your sacrifices sweet unto me.[16]

Despite 'rich liturgical offerings' that simply show their duplicity, the people 'bring the verdict upon themselves'.[17] Although the frankincense from the Sabeans in South Arabia is a prescribed ingredient for incense (Exodus 30:34–38) and the sweet cane ("aromatic grasses") an ingredient for the anointing oil (Exodus 30:23), it is later explained in Jeremiah 7:21–24 that the use of those for worship can only work when 'meshed with a more broadly based journey through life' (cf. 1 Samuel 15:22).[18]

They shall lay hold on bow and spear;

they are cruel, and have no mercy;

their voice roareth like the sea;

and they ride upon horses,

set in array as men for war against thee,

O daughter of Zion.[20]

Here, the voice of YHWH warns about the approaching foe, a 'merciless military force crossing the earth', with a sound like 'the roaring sea' (v. 23b), and their target is 'you, O daughter Zion!' (verse 23c).[17]

• Jeremiah 6 Original Hebrew with Parallel English

• Jeremiah 6 English Translation with Parallel Latin Vulgate