From the seventh to the tenth chapters of the Book of Jeremiah there are a number of undated passages in prose and in verse, which are generally held to have been included in the collection of the Prophet's Oracles written out by Baruch in 604-3, and of which some may have been delivered during the reign of Josiah, but the most of them more probably either upon its tragic close at Megiddo in 608, or under Jehoiakim. We have already considered the addresses reported in VII. 1-15, 21-27,364 as well as the metrical fragments VII. 28, 29, and VIII. 8, 9.365 There are other prose passages describing (1) VII. 16-20, the worship of the Queen, or the Host, of Heaven, which had been imposed upon Jerusalem by the Assyrians, and either survived the decay of their power from 625 onwards, or if suppressed by Josiah in obedience to Deuteronomy,366 had been revived under Jehoiakim; (2) VII. 30-34, the high-places in Topheth, upon which children were sacrificed, also condemned by Deuteronomy and [pg 196] recorded as destroyed by Josiah;367 (3) VIII. 1-3, the desecration of the graves of Jerusalem. It is not necessary to reproduce these prose passages, whether they be Jeremiah's or not; our versions of them, Authorised and Revised, are sufficiently clear.

But there follow, from VIII. 4 onwards, after the usual introduction, a series of metrical Oracles of which the following translation is offered in observance of the irregularity of the measures of the original. Note how throughout the Prophet is, as before, testing his false people—heeding and listening are his words—finding no proof of a genuine repentance and bewailing the doom that therefore must fall upon them. Some of his earlier verses are repeated, and there is the reference to the Law, VIII. 8 f., which we have discussed.368 There is also a hint of exile—which, however, is still future.

In Ch. VIII, verses 4-12 (including the repetitions they contain) seem a unity; verse 13 stands by itself (unless it goes with the preceding); 14, 15 echo one of the Scythian songs, but the fear they reflect may be that either of an Egyptian invasion after Megiddo or of a Chaldean; 16 and 17 are certainly of a northern invasion, but whether the same as the preceding is doubtful; [pg 197] and doubtful too is the connection of both with the incomparable elegy which follows—VIII. 18-IX. 1. For IX. 1 undoubtedly belongs to this, as the different division of the chapters in the Hebrew text properly shows. In Ch. IX. 2-9 the Prophet is in another mood than that of the preceding songs. There the miseries of his people had oppressed him; here it is their sins. There his heart had been with them and he had made their sufferings his own; here he would flee from them to a lodge in the desert.369 IX. 10-12, is another separate dirge on the land, burned up but whether by invaders or by drought is not clear. Then 13-16 is a passage of prose. In 17-22 we have still another elegy with some of the most haunting lines Jeremiah has given us, on war or pestilence, or both. And there follow eight lines, verses 23-24, on a very different, a spiritual, theme, and then 25-26 another prose passage, on the futility of physical circumcision if the heart be not circumcised. If these be Jeremiah's, and there is no sign in them to the contrary, they form further evidence of his originality as a prophet.

The two Chs. VIII and IX are thus a collection both of prose passages and poems out of different circumstances and different moods, with [pg 198] little order or visible connection. Are we to see in them a number of those many like words which Jeremiah, when he dictated his Second Roll to Baruch, added to his Oracles on the First Roll?370

The first verses are in curious parallel to Tchekov's remarkable plaint about his own people and “the Russian disease” as he calls their failing: “Why do we tire so soon? And when we fall how is it that we never try to rise again?”

There follows an Oracle in a very different mood. In the previous one the Prophet has taken his people to his heart, in spite of their sin and its havoc; in this he repels and would be quit of them.

Such is the most to be made of the fragment of which there are many interpretations. The next piece, 19-22, is generally acknowledged to be Jeremiah's. It has the ring of his earlier Oracles. [pg 208] The Hebrew and Greek texts differ as to the speaker in 19a. Probably the Greek is correct—the Prophet or the Deity addresses the city or nation and the Prophet replies for the latter identifying himself with her sufferings. It is possible, however, that the words But I said are misplaced and should begin the verse, in which case the Hebrew my is to be preferred to the Greek thy adopted below. If so the stoicism of 19 is remarkable.

As we have seen, Jeremiah in the excitement of alarm falls on short lines, ejaculations of two stresses each, sometimes as here with one longer line.417

A quatrain follows of longer, equal lines as is usual with Jeremiah when expressing spiritual truths:—