Verse 1
Jeremiah 25:1. The word that
came to Jeremiah in the fourth
year of Jehoiakim — It is
probable this revelation was
made to the prophet in the early
part of that year; for the
defeat of the Egyptians at
Carchemish, and the subsequent
taking of Jerusalem, are both
placed in the same year: but
from Jeremiah 25:9 it appears
that Nebuchadnezzar had but just
entered upon his expedition when
the Lord sent this word to
Jeremiah, and had not yet
carried into execution any of
those designs for which God
there says he would take and
send him. The reader will
observe, the fourth year of
Jehoiakim was seven years and
some months before Jeconiah was
carried into captivity, as
appears from 2 Kings 23:36; 2
Kings 24:8-15, and eighteen
years before the taking of the
city and the more general
captivity; which shows that this
prophecy was delivered at least
six or seven years before that
in the preceding chapter. That
was the first year of
Nebuchadnezzar — That is,
according to the Jewish mode of
computing his reign, from the
time of his being associated
with his father in the empire
before he set out on his Syrian
expedition. But the Babylonians
do not reckon his reign to have
begun till two years after, upon
his father’s death.
Verse 2-3
Jeremiah 25:2-3. Which Jeremiah
spake to all the people of Judah
— That is, the word which he
spake concerned them all, and he
spake it to as many of them as
he met with in any public
assembly at Jerusalem or
elsewhere. From the thirteenth
year of Josiah — In which year,
as we read, Jeremiah 1:2,
Jeremiah began to prophesy;
Josiah reigned thirty-one years,
2 Kings 22:1; so that, taking in
the thirteenth year, he
prophesied nineteen years during
the life of Josiah, to which the
four years of Jehoiakim’s reign
being added, make the number
twenty-three. These twenty-three
years, says the prophet, I have
been a preacher to you, and I
have not been negligent in my
work, but, like men that rise
early in the morning to despatch
their business, I have been
attentive and laborious in the
discharge of my prophetic
office.
Verses 4-7
Jeremiah 25:4-7. And the Lord
hath sent unto you all his
servants, &c. — Nor am I the
only prophet whom the Lord hath
sent you, and whom you have
neglected and despised. God hath
sent you many more, and you have
despised as many as he hath
sent. This contempt of the
Lord’s messengers is made the
proximate cause of God’s wrath
coming upon this people, till
there was no remedy, 2
Chronicles 36:16. They said,
Turn ye again now, &c. — The
substance, both of their and my
sermons, hath been to persuade
you to abandon those sinful
courses, wherein you have lived,
and which you might have
amended, by virtue of that grace
which God did not deny you. We
have not differed in our
doctrine, to the practice of
which you have also been
encouraged, both by them and me,
with an assurance from God,
that, if you obeyed it, you
should enjoy this good land
which the Lord promised, and
gave to you and your fathers,
and which you have now possessed
for many ages. And go not after
other gods — Though the Jews
were guilty of many other sins,
yet their most heinous sin was
idolatry, as it was a direct
renouncing of God’s authority,
who had, by so many miracles of
mercy, set them apart for
himself and his own service, and
had bestowed so many signal
privileges and blessings upon
them. And provoke me not with
the works of your hands — By
worshipping, as gods, the images
which your own hands have made,
or with any works which are
contrary to my law. And I will
do you no hurt — You shall yet
enjoy your own land and prosper.
Yet ye have not hearkened unto
me — Ye heard me, and other the
Lord’s prophets, thus speaking
to you, but you have not obeyed;
that ye might provoke me, &c. —
As if you had disobeyed with a
design to incense me against
you; to your own hurt — For the
sinful actions of men do not
affect or injure me, but are to
the hurt of those who do them.
Verse 8-9
Jeremiah 25:8-9. Therefore,
because ye have not heard — That
is, because ye have not
hearkened to, nor obeyed my
words, Behold, I will send and
take all the families of the
north, &c. — All those kings
whose territories lie northward
of Judea, and particularly
Nebuchadnezzar, who, in this
work, shall be my servant; and
will bring them against this
land, &c. — I will lead, as
commander in chief, them and
their armies up against this
people; and I will deprive you
of all hopes of safety from your
alliances with other nations,
for the king of Babylon shall
first subdue them. See 2 Kings
24:7. And will utterly destroy
them, and make them an
astonishment — Will make these
countries, and their
inhabitants, the objects of
men’s scorn and reproach. See
note on Jeremiah 24:9. And a
perpetual desolation — It is
often observed, that the Hebrew
word עולם, here rendered
perpetual, does not always imply
eternity, or perpetuity, in a
strict sense; but is sometimes
taken for such a duration as had
a remarkable period to conclude
it. Thus it is said of a
servant, in a certain case,
Exodus 21:6, That he shall serve
his master for ever — Which the
Jews interpret as meaning, “till
the next jubilee.” So here the
sense of the word is to be
restrained to the period of
seventy years, mentioned
Jeremiah 25:11.
Verse 10
Jeremiah 25:10. Moreover, I will
take from them the voice of
mirth, &c. — See the note on
Jeremiah 7:34; Jeremiah 16:9.
The sound of the millstones and
the light of the candle — There
shall be no longer any marks of
trade carried on, even
respecting the common
necessaries of life, such as the
grinding of corn; and there will
be no use of candles, where the
inhabitants are dispersed and
destroyed; nor will there be
occasion for such illuminations
as are usual on festival
solemnities, in the time of
general desolation, Jeremiah
25:11. See the like expressions
used, Revelation 18:22; where we
may observe that St. John
exactly follows the Hebrew text;
whereas the LXX., in this place,
instead of the sound of the
millstones, read οσμην μυρου,
the smell of ointment. From
which, and several other places
of the New Testament, it appears
that the apostles and
evangelists did not implicitly
follow the Greek translation,
but only when they thought it
consistent with the original
text. See Lowth. Mr. Harmer has
an excellent observation on this
place, which the reader will be
glad to see. “The time for
grinding their corn is in the
morning; which consideration
makes the prophet’s selecting
the noise of millstones, and the
lighting up of candles, as
circumstances belonging to
inhabited places, appear in a
view which no commentators, that
I have examined, have taken any
notice of. I am indebted to Sir
John Chardin’s MS. for the
knowledge of this fact. It
informs us that ‘in the East
they grind their corn at break
of day; and that when one goes
out in a morning, he hears
everywhere the noise of the
mill, and that it is the noise
that often awakens people.’ It
has been commonly known that
they bake every day; and that
they usually grind their corn as
they want it; but this passage
informs us, that it is the first
work done in a morning, as well
as that this grinding of their
mills makes a considerable
noise, and attracts every ear;
and as the lighting up of
candles begins the evening,
there is an agreeable contrast
observable in these words, I
will take from thee, &c., the
sound of millstones and the
light of the candle. And their
whole land shall be a desolation
— Gloomy shall be the silence of
the morning, melancholy the
shadows of the evening; no
cheerful noise to animate the
one, no enlivening ray to soften
the gloom of the other.
Desolation shall every where
reign. A land may abound with
habitations, and furnish an
agreeable abode, where the voice
of mirth is not heard; none of
the songs, the music, and the
dances of nuptial solemnities;
but in the East, where no
millstones are heard in the
morning, no light seen in the
evening, it must be a dreary
dismal solitude.” — Chap. 4.
obs. 4. See also chap. 3. obs.
18.
Verse 11
Jeremiah 25:11. These nations
shall serve the king of Babylon
— That is, Nebuchadnezzar and
his successors, collectively
considered; seventy years —
“This period of the nation’s
servitude must be computed from
the defeat of the Egyptians at
Carchemish, in the same year
that this prophecy was given,
when Nebuchadnezzar reduced the
neighbouring nations of Syria
and Palestine, as well as
Jerusalem, under his subjection.
This was near two years before
the heathen chronologers in
general begin his reign, his
father being still living. After
his father’s death, according to
Ptolemy’s canon, he reigned
forty-three years; Ilverodamus,
or Evil-merodach, his son two,
Neriglissar four, and Nabonadius,
supposed to be Belshazzar, the
grandson of Nebuchadnezzar,
seventeen; to which, if we add
two years of Darius the Mede,
who is said, Daniel 9:1, to have
been made king over the realm of
the Chaldeans, we shall find the
nations to have continued all
that time, nearly seventy years,
in subjection, more or less, to
the king of Babylon. But after
the accession of Cyrus, who put
an end to the Babylonish
monarchy, the nations could
serve the king of Babylon no
longer, because there was no
longer a king of Babylon to
serve; for the kings of Persia
were never called kings of
Babylon; but Babylon became
itself a subject and dependant
province, under a subordinate
governor, and began from that
instant to experience, in some
degree, those divine visitations
which terminated at length in
what is so justly called, in the
next verse, perpetual
desolations.” — Blaney. See
notes on Jeremiah 29:10; and
Ezra 1:1.
Verses 12-14
Jeremiah 25:12-14. When seventy
years are accomplished, I will
punish the king of Babylon —
“God often punishes the persons
whom he makes instruments of his
vengeance upon others for those
very things which they did by
his appointment, because their
intention was merely to carry on
their own ambitious and cruel
purposes, and not at all to
fulfil God’s will, or advance
his glory. So that the evil they
did was altogether their own,
and the good that was brought
out of it was to be ascribed
solely to God.” — Lowth. See
notes on Isaiah 10:5-7. And that
nation for their iniquity — For
their pride, ambition, luxury,
tyranny, and cruelty, as well as
for their various idolatries,
which, after Daniel’s
interpretation of
Nebuchadnezzar’s dreams, and the
miracles wrought by the God of
Israel, in favour of Shadrach
and his companions, not to
mention the testimony borne to
the true religion by many other
pious Jews, were greatly
aggravated, and without all
excuse. And the land of the
Chaldeans, and make it perpetual
desolations — Chaldee was not
reduced to desolation
immediately upon the taking of
Babylon, and the conquest of the
country by the Medes and
Persians, but its power was then
broken, and the sources of its
prosperity greatly diminished,
and by degrees the country was
turned into a solitude. Of the
steps whereby this was effected,
see notes on Isaiah 13:19-22,
and Jeremiah 50:40. All that is
written in this book, which
Jeremiah hath prophesied against
all nations — Those prophecies
are meant which are to be found
all together from chap. 46. to
chap. 51. inclusively; and which
the LXX. have introduced in this
place. For many nations, &c.,
shall serve themselves of them
also — Namely, the nations and
kings who were confederates with
Cyrus. Houbigant renders the
clause, For powerful people, and
mighty kings, shall reduce even
those nations to servitude, and
so, &c. And Blaney to nearly the
same sense, thus: For of them,
even of these, shall many
nations and great kings exact
service; and I will render, &c.
Verse 15-16
Jeremiah 25:15-16. Thus saith
the Lord, Take the wine-cup of
this fury, &c. — “Those
circumstances which constitute
the good and evil of human life
are often represented in
Scripture as the ingredients of
a cup, which God, as master of a
feast, mixes up, and distributes
to the several guests as he
thinks fit. Hence, when our
Saviour asks James and John,
whether they were able to drink
of the cup which he was to drink
of, he means, whether they had
resolution and patience to
undergo the like sufferings as
his Father had allotted for him.
And in the like sense he prays,
If it be possible let this cup
pass from me. Accordingly, by
this image of the wine-cup of
God’s wrath, we are to
understand those dreadful
judgments which an incensed God
was about to inflict on the
objects of his displeasure. And
Jeremiah the prophet, who
announced them, is considered as
acting the part of a cup-bearer,
carrying the cup round to those
who were appointed to drink of
it; the effects of which were to
appear in the intoxication, that
is, the terror and astonishment,
the confusion and desolation,
that should prevail among them.”
— Blaney. See notes on Psalms
11:6; Psalms 75:8; Isaiah 51:21.
Verse 17
Jeremiah 25:17. Then took I the
cup — It is not to be imagined
that Jeremiah went round in
person to all the nations and
kings here enumerated, with a
cup of wine in his hand, but,
doubtless, what is here related
passed in a vision, in which it
was represented to his view.
This, either by writing, or by
some special messenger, he
communicated to the several
kings and nations to which God
ordered him to publish it. Or,
he himself actually did what is
figuratively designed, that is,
he publicly announced the
judgments of God severally
against them, as we find in the
chapters mentioned in the note
on Jeremiah 25:13.
Verses 18-21
Jeremiah 25:18-21. To wit,
Jerusalem and the cities thereof
— The Jews are mentioned first,
because Jeremiah, as well as the
rest of the prophets, was in the
first place sent to them, and
they were to have the greatest
share in the judgments
denounced. As it is this day —
This clause speaks of the
desolation of Judah and
Jerusalem; when all that
Jeremiah had foretold against
them was fulfilled; and
therefore must have been added
either by Baruch, his
amanuensis, or else by Ezra: or
whoever it was that collected
Jeremiah’s prophecies into one
volume, who, it is likely, added
the fifty- second chapter.
Pharaoh king of Egypt — Whose
army Nebuchadnezzar overcame
before he took Jerusalem. And
all the mingled people — Or,
intermingled, as Blaney
translates הערב, joining the
expression with the preceding
verse, and understanding thereby
all the foreigners resident in
Egypt, who had, by
intermarriages, formed
connections with the Egyptians.
St. Jerome takes the word in the
same sense. Our translators,
however, seem to have understood
by it a mixture of several
nations, dwelling either upon
the coasts of the Mediterranean,
or of the Red sea. And all the
kings of the land of Uz — This
was the country of Job; but
concerning its situation
different opinions are
entertained. It was most
probably on the confines of
Idumea, if not a part of it. The
daughter of Edom is said to
dwell in the land of Uz,
Lamentations 4:21 : see note on
Job 1:1. Those who were leaders,
or governors of different tribes
or families, seem to have had
the name of kings: they are now
called emirs. And all the kings
of the Philistines — The princes
of the different districts, or
cities, into which Philistia was
divided, namely, Ashkelon and
Azzah, &c. And the remnant of
Ashdod — Or Azotus, which had
been very much ruined by two
sieges in which it was taken,
the one by Tartan, the Assyrian
general, mentioned Isaiah 20:1;
the other by Psammitichus, king
of Egypt, who retook it after
the longest siege that had even
been known in those times:
Herodot. lib. 2. c. 157. The
prophecy respecting the
Philistines is contained in
chap. 47. Edom — Or rather, And
Edom — As the LXX., Syr., and
Vul. read, with seven MSS. For
the prophecies concerning Edom,
Moab, and the Ammonites, see
chap. 48. and Jeremiah 49:1-22.
Verses 22-24
Jeremiah 25:22-24. And all the
kings of Tyrus and Zidon — The
nobles, or chief men of each
city, seem to be meant by kings
here, for neither of these
cities had more than one king.
And the kings of the isles,
which are beyond the sea —
Cyprus, &c., which
Nebuchadnezzar subjected. Or, as
the Hebrew, האי בעבר הים, is
rendered in the margin, The
region by the sea-side. For that
אי, rendered isle in the text,
does not always signify an
island, properly so called, is
manifest from many passages.
Dedan, and Tema, and Buz — A
person called Dedan was
descended from Abraham by
Keturah, Genesis 25:3. Probably
he founded the city Dedan;
which, however, in process of
time, seems to have been annexed
to Edom: see Jeremiah 49:8;
Ezekiel 25:13. Tema was one of
the sons of Ishmael, Genesis
25:15, and a city, or district,
called after him, was situate
near the mountains which
separate Arabia from Chaldea. —
An. Univ. Hist., vol. 7. p. 230,
fol. Buz was the brother of Uz,
Genesis 22:21, and settled most
probably, in his neighbourhood.
Elihu, the wisest of Job’s
friends, was a Buzite, Job 32:2.
And all that are in the utmost
corners — Or, all that have the
coast insulated, as Blaney
translates it: see note on
Jeremiah 9:26. These, he
supposes, to be the inhabitants
of the peninsula of Arabia,
especially those situate toward
the bottom, or narrow part of
it. And all the kings of Arabia
— “The whole country to which we
give the general name of Arabia
seems to have been thrown, in
Scripture, into two great
divisions, one of which is
called properly ערבה, Arabah,
the other קדם, Kedem, according
to their respective situations;
Arabah, signifying the west, as
Kedem does the east. Each of
these had their subdivisions;
the first, comprehending that
which geographers have
distinguished by the name of
Arabia Petrĉa, and also,
perhaps, those parts along the
western coast of the Red sea
bordering upon Egypt. The other
part, called Kedem, comprehended
Arabia Felix, and Arabia
Deserta; the former of which the
Scripture seems to have
distinguished by the name of
קצוצי פאת, those that have their
coast insulated, mentioned in
the preceding verse; and the
latter in this verse, by the
mingled race of those that dwell
in the desert, meaning such as
inhabited the great desert
country, lying between
Mesopotamia and Palestine. These
may have been so called from the
manner of inhabiting the desert
promiscuously and in common,
without any fixed property or
abode, settling, for a time,
where they found pasture, and
then removing with their flocks
to another place; or, from their
being made up of people of
different descents.” — Blaney.
Verse 25-26
Jeremiah 25:25-26. All the kings
of Zimri — Those descended from
Zimran, one of Abraham’s sons,
by Keturah; all of whom he sent
to settle in the east country,
Genesis 25:2; Genesis 25:6. It
is probable that these
descendants of Zimran were the
same that Pliny mentions among
the inhabitants of Arabia, by
the name of Zamareni. And all
the kings of Elam — Namely, of
Persia. And all the kings of the
Medes — Who were descended from
Madai, the son of Japhet. The
Medes and Persians were commonly
confederates and partakers of
the same prosperity or
adversity. And all the kings of
the north far and near — “By the
kings of the north that were
near, the kings of Syria are
probably meant: see Jeremiah
49:23. Those that were afar off
may mean the Hyrcanians and
Bactrians, who are reckoned in
Xenophon’s Cyropœdia, lib. 1.,
among them that were subjected
or oppressed by the king of
Babylon, and perhaps others
besides of the neighbouring
nations that were compelled to
submit to the Babylonian yoke.
All these lay to the north of
Judea, and at a great distance.”
And all the kingdoms of the
world, &c. — It is justly
observed by Blaney, that this
must be understood with a
limitation to that part of the
continent with which the Jews
had some correspondence, or
acquaintance; just as πασα η
οικουμενη stands for the whole
Roman empire, Luke 2:1. “The
ambition of a prince like
Nebuchadnezzar, who aimed at
universal monarchy, could not
but occasion great confusion and
distress, both among those who
felt, and among those who
dreaded, the power of his arms.”
And the king of Sheshach shall
drink after them — Here the
speech of Jehovah is resumed,
which was broken off at the end
of Jeremiah 25:16. That Sheshach
means Babylon, appears clearly
from Jeremiah 51:41. “But, among
the reasons that have been
assigned for this name,” says
Blaney,” I have met with none
that I think satisfactory.
שׁכךְ, signifies to subside, and
sink down; and may perhaps
allude to the low situation of
Babylon, which did not derive
its strength from being built,
like many other great cities,
upon the heights of a rock, but
stood upon a large flat, or
plain, cowering, as it were,
amidst the waters that
surrounded it, and by which it
was rendered in some parts
inaccessible to an enemy.”
Verses 27-29
Jeremiah 25:27-29. Drink ye and
be drunken — The imperative is
here put for the future: see the
like mode of speaking, Isaiah
2:9; Isaiah 6:9; Isaiah 23:16.
The cup being metaphorically put
for calamity, to be drunken with
it, and fall, &c., must signify
extreme calamity, or
destruction. If they refuse to
take the cup, &c. — “If they
either do not believe thy
threatenings, or disregard them,
as thinking themselves
sufficiently provided against
any hostile invasion, thou shalt
let them know that the judgments
denounced against them are God’s
irreversible decree,” which
shall certainly be executed, and
that it will be in vain for them
to hope to escape the threatened
ruin. For lo, I bring evil on
the city called by my name, &c.
— “Judgment often begins at the
house of God, for the correction
of his people, and to be a
warning to others; but the
heaviest strokes of it are
reserved for the ungodly:” see
Lowth, and Jeremiah 49:12; 1
Peter 4:17-18. And should ye be
utterly unpunished? — No: if
this be done in the green tree,
what shall be done in the dry?
If they that have some good in
them smart so severely for the
evil that is found in them, can
they expect to escape that have
worse evils and no good found
among them? If Jerusalem be
punished for learning idolatry
of the nations, shall not the
nations be punished of whom they
learned it? No doubt they shall;
for, says the Lord, I will call
for a sword upon all the
inhabitants of the earth — For
they have helped to corrupt the
inhabitants of Jerusalem.
Verses 30-33
Jeremiah 25:30-33. The Lord
shall roar from on high — Shall
manifest his anger from heaven.
God speaks by his judgments, and
those, when they are very
terrible, may be fitly compared
to the roaring of a lion, which
strikes a consternation into
those that hear it. He shall
mightily roar upon his
habitation — He shall pronounce
and execute a terrible judgment
upon his temple, the place on
earth which he hath chosen for
his residence: see 1 Kings 8:29.
He shall give a shout as they
that tread the grapes — That is,
He shall utter his voice before
his army, as Joel expresses it,
Joel 2:11. Like a leader or
general, he shall encourage them
to give the onset upon their
enemies, which is usually
performed with a shout, as great
as that which the treaders of
grapes use at the time of the
vintage. A noise shall come to
the ends of the earth — The
report of these calamities and
confusions shall reach the most
distant countries. For the Lord
hath a controversy with the
nations — God enters into
judgment with men for their
impieties, as being so many
injuries to his honour, for
which he demands satisfaction,
Hosea 4:1; Micah 6:2. He will
plead with all flesh — Namely,
with fire and sword, as Isaiah
expresses it, Isaiah 66:16. He
will give the wicked to the
sword — His quarrel with men is
for their wickedness, for their
contempt of him, of his
authority over them, and
kindness to them. They have
provoked him to anger, and
thence comes all this
destruction. Behold, evil shall
go forth from nation to nation —
As the cup of God’s wrath goes
round, every nation shall have
its share, and take its turn,
because one doth not take
warning, by the calamities of
another, to repent and reform. A
great whirlwind shall be raised
up, &c. — The Chaldean army
shall come like a hurricane,
raised in the north, and thence
carried forward with incredible
fierceness and swiftness,
bearing down all before it.
God’s vengeance is often
compared to a whirlwind, and is
here said to come from the
coasts, or sides of the earth,
because Chaldea was, at that
time, thought to be one of the
most remote regions. And the
slain of the Lord, &c. —
Multitudes shall fall by the
sword of the merciless
Chaldeans, so that the dead
shall be everywhere found, here
termed, the slain of the Lord,
because slain by commission from
him, and sacrificed to his
justice. They shall not be
lamented — They shall fall in
such great numbers that the
usual funeral rites and
lamentations shall not be paid
them, and many of them will lie
unburied.
Verse 34-35
Jeremiah 25:34-35. Howl, ye
shepherds, and cry — The
imperative is here also put for
the future: see Jeremiah 25:27.
Shepherds are here the same with
kings, princes, or generals. In
pursuance of the same metaphor,
by the principal of the flock
are meant the great and rich men
of each nation. Though such are
wont to be the most courageous
and secure, yet of these it is
foretold, that their hearts
should so fail them that they
should howl, and cry, and wallow
in ashes. Seeing themselves
utterly unable to make head
against the enemy, and seeing
their country, which they had
the charge of, and for the
protection and prosperity of
which they were concerned,
inevitably ruined, they should
abandon themselves to despair,
sorrow, and lamentation. For the
days of your slaughter, &c., are
accomplished — The time fixed in
the divine counsel for the
slaughter of some, and the
dispersion of the rest, is fully
come. And ye shall fall like a
pleasant vessel — Ye shall be
utterly destroyed, as a crystal
glass when it is dashed against
the ground. The shepherds shall
have no way to flee, &c. — The
enemy will be so numerous, so
furious, so sedulous, and the
extent of their army so vast,
that it will be impossible to
avoid falling into their hands.
Verses 36-38
Jeremiah 25:36-38. A voice of
the cry of the shepherds — Those
are great calamities indeed that
strike such a terror upon great
men, and put them into this
mighty consternation. For the
Lord hath spoiled their pasture
— In which they fed their flock,
and out of which they fed
themselves; the spoiling of this
makes them cry out thus.
Carrying on the metaphor of a
lion roaring, the prophet
alludes to the great fright into
which shepherds are put when
they hear a roaring lion coming
toward them, and find that
neither they nor their flocks
can escape. And the peaceable
habitations are cut down — Those
that used to be quiet and not
molested, who had long dwelt in
peace and safety, shall now be
exposed to all the calamities of
war, and shall be thereby
destroyed; or, those that used
to be peaceable, and not to
molest any of their neighbours,
nor give provocation to any,
shall yet not escape. This is
one of the direful effects of
war, that even those that are
most harmless and inoffensive,
often suffer hard things.
Blessed be God, there is a
peaceable habitation above for
all the sons of peace, which is
out of the reach of fire and
sword. |