Keep thy foot from being bare, and thy throat from thirst. But thou saidst: I have lost all hope, I will not do it: for I have loved strangers, and I will walk after them.

“Withhold your foot from going barefoot This your habit, like the wild donkey that loves to wander. My prophets say to you, “Withhold your foot from idolatry lest you go barefoot into exile and withhold your throat from dying of thirst.” but you said concerning the words of the prophets. I despair It is of no concern. I despair of your words. נואש is (nonkalajjr in O.F.) nonchalair in modern French.”

“Here he removes the excuse: and first, the excuse they might have had by alleging the negligence of the cultivator: against which, I planted you, a chosen one, from chosen fathers. Isa. 5: "A vineyard was made for my beloved on a horn, a son of oil," etc. Second, the excuse they might have had by denying guilt, at "if you wash yourself." And first he convicts them of guilt against God; second, of guilt against neighbor, at "why do you strive to show your way good?" Concerning the first, two points. First he convicts them of guilt, showing the impossibility of denial. Nitre, which, condensed by the heat of the sun, like salt, washes away filth; berith, a certain herb for washing away filth: and it is a manner of speaking, as if he were to say: all the water of the river would not make you clean, that is, there is no excuse or purgation for you. Prov. 30: "a generation that seems clean to itself, and yet is not washed from its filth." How do you say: I am not polluted? Prov. 20: "who can say: my heart is clean, I am pure from sin?" And he sets forth the purgation of guilt, proposing two circumstances. First, the place: see the ways, the works, in the valley, of the sons of Ennon, where they worshipped idols. This place is watered by the springs of Siloe, and there was the shrine of Baal, according to the Gloss. Below, 31: "direct your heart into the right way in which you walked." And he sets forth the manner of the sin as regards the eagerness for sinning. A swift runner, as one unencumbered for sinning. Prov. 1: "their feet run to evil, and they hasten to shed blood." As regards the fervor of concupiscence: a wild ass in desire, namely of coitus, drew in the wind, by which it perceives the scent of its female, the love of the thing loved. Below, 14: "wild asses stood on the rocks, they drew in the wind like dragons." As regards strong adherence, none shall turn her away, by removing her. And as regards the readiness for sinning, all who seek her: as if he were speaking of a harlot, who even at the time of her menses shows herself to her lovers. Ezech. 16: "you opened your feet to every one that passed by, and multiplied all your fornications." Second, he convicts them of hardness of mind: and first, because they are not called back by warnings; second, because they are not corrected by scourges, at "why do you wish to contend with me in judgment?" Third, because they are not bent by benefits, at "see the word of the Lord." Concerning the first, three points. First he sets forth the admonition, forbid: as if he were to say: cease from sins, for which, barefoot and thirsting, you are led into captivity, as Isa. 20: "as my servant Isaiah walked naked and unshod, so shall the king of the Assyrians lead away the captivity of Egypt, and the migration of Ethiopia, of young men and old, naked and unshod, with buttocks uncovered, to the shame of Egypt." Second, he shows the rebellion of the people: and you said, I have despaired, I will not do it. Strangers: idols. Below, 18: "they said: we have despaired, we will walk after our own thoughts, and each of us will do the wickedness of his evil heart." Third, he threatens confusion: and first he sets forth a likeness of the confusion: as a thief is confounded when he is caught, so they are confounded, caught in their punishments; wood: a wooden idol; father: God. Ps. 96: "let all be confounded who worship graven images, and who glory in their idols." Isa. 1: "they shall be confounded by their idols." Second, he expounds the order of the confusion, first setting forth the withdrawal of the divine help, they have turned, as being disobedient. Zach. 7: "they turned away the shoulder, withdrawing, and made their ears heavy, lest they should hear the law." In the time of affliction. Osee 6: "in their tribulation they will rise early to me." Come, and let us return to the Lord, etc. Second, he sets forth the uselessness of the idols. Where are the gods? Deut. 32: "where are their gods, in whom they have trust?" Third, the multitude of the idols: for according to the number of your cities were your gods, O Juda. Isa. 2: "his land is filled with horses, and his chariots are innumerable."”

“As the thief is ashamed when be is found,.... Taken in the fact, or convicted of it; that is, as the Targum explains it, one that has been accounted faithful, and is found a thief; for, otherwise, those who have lost their character, and are notorious for their thefts and robberies, are not ashamed when they are found out, taken, and convicted: so is the house of Israel ashamed: of their idolatry, or ought to be; or "shall be", as the Septuagint, Syriac, and Arabic versions render it; though not now, yet hereafter, sooner or later: they, their kings, their princes, and their priests and their prophets; all being guilty; kings setting ill examples, and the people following them; the priests being priests of Baal, and the prophets false ones.”

“Withhold, &c.--that is, abstain from incontinence; figuratively for idolatry [HOUBIGANT]. unshod, &c.--do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. HITZIG thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them. no hope-- (Jer 18:12; Isa 57:10). "It is hopeless," that is, I am desperately resolved to go on in my own course. strangers--that is, laying aside the metaphor, "strange gods" (Jer 3:13; Deu 32:16).”