Jeremiah 49:23

Translation
King James Version
¶ Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet.
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KJV (with Strong's)
Concerning Damascus H1834. Hamath H2574 is confounded H954, and Arpad H774: for they have heard H8085 evil H7451 tidings H8052: they are fainthearted H4127; there is sorrow H1674 on the sea H3220; it cannot H3201 be quiet H8252.
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Complete Jewish Bible
Concerning Dammesek: "Hamat and Arpad are confused; having heard bad news, they dissolve in fear, like the churning sea, which cannot calm itself.
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Berean Standard Bible
Concerning Damascus: “Hamath and Arpad are put to shame, for they have heard a bad report; they are agitated like the sea; their anxiety cannot be calmed.
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American Standard Version
Of Damascus. Hamath is confounded, and Arpad; for they have heard evil tidings, they are melted away: there is sorrow on the sea; it cannot be quiet.
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World English Bible Messianic
Of Damascus. Hamath is confounded, and Arpad; for they have heard evil news, they are melted away: there is sorrow on the sea; it can’t be quiet.
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Geneva Bible (1599)
Vnto Damascus he sayeth, Hamath is confounded and Arpad, for they haue heard euill tidings, and they are faint hearted as one on the fearefull sea that can not rest.
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Young's Literal Translation
Concerning Damascus: Ashamed hath been Hamath and Arpad, For an evil report they have heard, They have been melted, in the sea is sorrow, To be quiet it is not able.
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See also
2 Kings 18:34Isaiah 10:9Isaiah 57:20Genesis 14:152 Kings 19:13Numbers 13:21Nahum 2:10
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Prophecies Against Ammon and Others
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In the KJVVerse 20,151 of 31,102

Study This Verse

SUMMARY

Jeremiah 49:23 delivers a stark prophetic oracle against Damascus, the powerful capital of Aram, and its allied cities, Hamath and Arpad. The verse vividly portrays the overwhelming panic, confusion, and despair that will seize these regions upon receiving news of an impending, devastating catastrophe, likely the advance of the formidable Babylonian army. This divine pronouncement underscores God's absolute sovereignty over all nations, demonstrating His power to bring even the most secure and proud kingdoms to a state of utter disquiet and dissolution.

CONTEXT

  • Literary Context: This verse is situated within a significant prophetic section of Jeremiah (chapters 46-51), which comprises a series of oracles against foreign nations. Following prophecies concerning Egypt in Jeremiah 46, the Philistines in Jeremiah 47, Moab in Jeremiah 48, Ammon, and Edom in Jeremiah 49:1-22, Jeremiah's prophetic gaze shifts to Damascus and its sphere of influence. This arrangement highlights the universal scope of Yahweh's judgment, demonstrating that His authority extends far beyond Israel to encompass all the kingdoms of the ancient Near East, culminating in the lengthy oracle against Babylon itself in Jeremiah 50-51.
  • Historical & Cultural Context: Damascus was an ancient and strategically vital city, serving as the capital of Aram (Syria) and a major trade hub. Throughout its history, it frequently clashed with Israel and Judah, often posing a significant military threat. Hamath and Arpad were important Aramean city-states to the north of Damascus, indicating that the judgment would encompass the broader Syrian region. The "evil tidings" almost certainly refer to the impending invasion by the Neo-Babylonian Empire under Nebuchadnezzar II, which was the dominant superpower of the late 7th and early 6th centuries BCE. Babylon served as God's instrument of judgment, bringing divine wrath upon nations that had grown arrogant, idolatrous, or hostile to His purposes, as seen in Habakkuk 1:6-11.
  • Key Themes: The prophecy against Damascus reinforces several overarching themes found throughout Jeremiah's book. Firstly, it powerfully asserts the Divine Sovereignty of Yahweh over all nations, demonstrating that no kingdom, however powerful or secure, is beyond His reach or judgment. Secondly, it highlights the Inevitability of Judgment for pride, idolatry, and wickedness, showing that God holds all peoples accountable for their actions. The fear and despair described in the verse underscore the theme of Overwhelming Terror in the Face of Divine Wrath, a common motif in prophetic literature when describing the consequences of defying God. Finally, the inclusion of Damascus in this series of oracles emphasizes the Universality of God's Justice, reminding both Israel and the surrounding nations that Yahweh is the Lord of history, orchestrating events to fulfill His righteous purposes, as Isaiah 10:5-7 also illustrates.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • confounded (Hebrew, bûwsh', H954): Meaning "to pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed." In this context, it signifies a profound sense of shame, dismay, and humiliation. The once-proud cities of Hamath and Arpad will experience a sudden and complete collapse of their confidence and security, leaving them utterly disgraced and disheartened in the face of the approaching calamity.
  • fainthearted (Hebrew, mûwg', H4127): A primitive root meaning "to melt, i.e. literally (to soften, flow down, disappear), or figuratively (to fear, faint)." This word vividly portrays the psychological state of the people. Their courage and resolve will literally "melt away" or "dissolve," leaving them weak, terrified, and utterly devoid of spirit or ability to resist the overwhelming "evil tidings."
  • sorrow (Hebrew, dᵉʼâgâh', H1674): Meaning "anxiety; care(-fulness), fear, heaviness, sorrow." This term captures the deep emotional distress, anguish, and pervasive anxiety that will grip the region. It speaks to a profound and unsettling inner turmoil, a heavy burden of grief and apprehension that leaves no room for peace or comfort.

Verse Breakdown

  • "Concerning Damascus. Hamath is confounded, and Arpad:" The oracle begins by explicitly naming its subject, Damascus, the capital of Aram, immediately followed by two key allied cities, Hamath and Arpad. The declaration that they are "confounded" (ashamed, dismayed) sets the tone, indicating a state of utter humiliation and disarray. This is not just a military defeat but a profound psychological and social collapse.
  • "for they have heard evil tidings:" This clause provides the direct cause of their consternation. The "evil tidings" (news, report) are not just rumors but concrete, terrifying intelligence about an imminent and overwhelming threat, most likely the advance of the Babylonian army. The mere hearing of this news is enough to shatter their composure and security, demonstrating the destructive power of fear.
  • "they are fainthearted;" This phrase further elaborates on the psychological impact of the news. Their hearts "melt" or "dissolve" within them, signifying a complete loss of courage, resolve, and spirit. This state of being "fainthearted" renders them incapable of effective resistance or even rational thought, leaving them paralyzed by terror.
  • "[there is] sorrow on the sea; it cannot be quiet." This powerful metaphorical image describes the pervasive and uncontrollable nature of the distress. "The sea" here likely represents the vast populace or the overwhelming, turbulent state of trouble and anguish that engulfs the region. Just as a stormy sea cannot be calmed, so the sorrow and anxiety among the people are so widespread and intense that they cannot find peace, rest, or quietude. The turmoil is relentless and all-consuming.

Literary Devices

Jeremiah 49:23 employs several potent Literary Devices to convey the depth of the impending judgment. Personification is evident as Damascus, Hamath, and Arpad are described as experiencing human emotions like being "confounded" and "fainthearted," giving the cities themselves a sense of dread and despair. The phrase "sorrow on the sea" is a striking Metaphor, comparing the widespread and overwhelming distress among the people to the restless, unceasable churning of a turbulent ocean. This imagery powerfully conveys the pervasive and uncontrollable nature of their anguish. The description of their reaction—being "confounded," "fainthearted," and unable to find "quiet"—also contains elements of Hyperbole, emphasizing the extreme and all-encompassing nature of the terror that will grip the region, leaving no one untouched by the overwhelming news. As part of a larger collection, this verse functions as a Prophetic Oracle, a divine pronouncement of judgment, characterized by its direct address and declarative tone, asserting God's absolute authority over the nations.

THEOLOGICAL AND THEMATIC CONNECTIONS

This oracle against Damascus powerfully articulates the theological truth that God's sovereignty is not limited to His covenant people, Israel, but extends over all nations and the entire course of human history. The "evil tidings" that cause such widespread terror serve as a stark reminder that all earthly powers, no matter how formidable, are ultimately subject to the divine will and judgment of Yahweh. The fear and disquiet described in the verse highlight the precariousness of human security built on military might or political alliances, contrasting it with the enduring peace found in trusting the Lord. This passage underscores that God uses even pagan empires, like Babylon, as instruments of His righteous judgment against the pride, idolatry, and injustice prevalent among nations.

  • Isaiah 13:6-8 – Describes similar terror and anguish among those facing God's judgment.
  • Daniel 4:17 – Affirms that "the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes."
  • Psalm 2:1-5 – Illustrates God's derision of earthly rulers who conspire against Him, emphasizing His ultimate control.

REFLECTION AND APPLICATION

Jeremiah 49:23 serves as a profound reminder that human pride and self-reliance, whether in individuals or nations, are ultimately futile when confronted with the sovereign will of God. The "evil tidings" that shattered the peace of Damascus prompt us to consider what "tidings" dominate our own hearts and minds. Are we easily "confounded" or "fainthearted" by global events, economic uncertainties, or personal trials? This passage calls us to place our ultimate trust not in fleeting worldly powers or circumstances that can be so easily disrupted, but in the unshakeable character and promises of God. True peace and quietude, unlike the restless "sorrow on the sea" experienced by Damascus, are found in a deep and abiding relationship with the Lord, who remains steadfast amidst all turmoil. It challenges us to discern God's hand in history, even in events that seem chaotic or destructive, recognizing that He is always working to fulfill His purposes.

Questions for Reflection

  • What "evil tidings" in today's world cause widespread fear and anxiety, and how do these compare to the "good news" of the Gospel?
  • In what areas of my life do I tend to rely on my own strength or worldly security, rather than fully trusting in God's sovereignty?
  • How can understanding God's judgment on nations like Damascus deepen my appreciation for His justice and mercy?
  • What does it mean for my heart to be "quiet" in a world filled with "sorrow on the sea," and how can I cultivate that spiritual repose?

FAQ

What does "sorrow on the sea; it cannot be quiet" mean metaphorically?

Answer: This powerful phrase is a vivid metaphor describing an overwhelming and pervasive state of distress and turmoil among the people of Damascus and its surrounding region. "The sea" here does not refer to a literal body of water, but rather symbolizes a vast, uncontrollable, and restless force. Just as a stormy sea is in constant motion and cannot find calm, so the sorrow, anxiety, and panic gripping the inhabitants are so profound and widespread that they offer no respite or peace. It signifies a complete absence of quietude, both outwardly in their circumstances and inwardly in their hearts, due to the terrifying "evil tidings" they have received. This imagery underscores the complete disruption and despair that will engulf the region as a result of God's impending judgment.

Why was God pronouncing judgment on Damascus?

Answer: God's judgment on Damascus, like that on other foreign nations in Jeremiah 46-51, stemmed from a combination of factors common to many ancient Near Eastern kingdoms. Historically, Damascus, as the capital of Aram, had often been an adversary of Israel, engaging in conflicts and oppressive actions against God's people (e.g., 2 Kings 13:7). More broadly, these judgments were pronounced due to their pride, idolatry, injustice, and general wickedness, which defied the moral order established by God. The prophecies against foreign nations demonstrate God's universal sovereignty, reminding all peoples that He is the ultimate judge of the earth, holding all accountable for their actions, as seen in Amos 1:3-5. Damascus, like other powerful nations, had likely grown arrogant in its strength and forgotten that its existence and prosperity were ultimately dependent on the Most High.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 49:23 speaks of a specific historical judgment on Damascus, its themes resonate deeply with the overarching narrative of Christ's ultimate sovereignty and the nature of true peace. The "evil tidings" that bring terror to Damascus stand in stark contrast to the "good news" (Gospel) of Jesus Christ, which brings peace to those who believe. The world, like the "sea" of Damascus, remains restless and filled with "sorrow," constantly shaken by the tidings of war, disaster, and human depravity. Yet, Christ is the one who ultimately stills the storms, both literal and metaphorical. He is the Prince of Peace, whose kingdom will have no end, and who offers a peace that the world cannot give, as He promised in John 14:27. The "faintheartedness" and "confusion" experienced by Damascus foreshadow the ultimate judgment that awaits all who reject God's rule, yet Christ, through His atoning sacrifice, offers refuge from that wrath, as affirmed in Romans 5:9. He is the one who will ultimately bring all earthly powers to account, not with "evil tidings" but with the just and righteous judgment of the King of kings and Lord of lords, establishing a new heavens and new earth where there will be no more sorrow or crying, and the sea itself will be no more, as revealed in Revelation 21:1-4.

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Commentary on Jeremiah 49 verses 23–27

The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (Jer 49:23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, Jer 49:27; see also Amo 1:4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa 57:20), or like men in a storm at sea (Psa 107:26); or the sorrow that begins in the city shall go to the sea-coast, Jer 49:23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (Jer 49:24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (Jer 49:25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (Jer 49:26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (Jer 49:27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–27. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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