Behold, I am against you, O inhabitant of the valley, and of the rock of the plain,’ says Yahweh. ‘You that say, “Who would come down against us?” or “Who would enter into our homes?”
Parallel Translations
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Behold, I am against you, O inhabitant of the valley, and of the rock of the plain,’ says Yahweh. ‘You that say, “Who would come down against us?” or “Who would enter into our homes?”
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Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?
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Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; ye that say: 'Who shall come down against us? or who shall enter into our habitations?'
Cross-references (16)
Passages linked to Jeremiah 21:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Lamentations 4:12 The kings of the earth didn’t believe, neither did all the inhabitants of the world, that the adversary and the enemy would enter into the gates of Jerusalem.
- Ezekiel 13:8 “ ‘Therefore the Lord Yahweh says: “Because you have spoken falsehood and seen lies, therefore, behold, I am against you,” says the Lord Yahweh.
- Obadiah 1:3-4 The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘Who will bring me down to the ground?’ Though you mount on high as the eagle, and though your nest is set among the stars, I will bring you down from there,” says Yahweh.
- Psalms 125:2 As the mountains surround Jerusalem, so Yahweh surrounds his people from this time forward and forever more.
- Jeremiah 23:30-32 “Therefore behold, I am against the prophets,” says Yahweh, “who each steal my words from his neighbor. Behold, I am against the prophets,” says Yahweh, “who use their tongues, and say, ‘He says.’ Behold, I am against those who prophesy lying dreams,” says Yahweh, “who tell them, and cause my people to err by their lies, and by their vain boasting; yet I didn’t send them or command them. They don’t profit this people at all,” says Yahweh.
- Jeremiah 49:4-5 Why do you boast in the valleys, your flowing valley, backsliding daughter? You trusted in her treasures, saying, ‘Who will come to me?’ Behold, I will bring a terror on you,” says the Lord, Yahweh of Armies, “from all who are around you. All of you will be driven completely out, and there will be no one to gather together the fugitives.
- Jeremiah 50:31 “Behold, I am against you, you proud one,” says the Lord, Yahweh of Armies; “for your day has come, the time that I will visit you.
- Micah 3:11 Her leaders judge for bribes, and her priests teach for a price, and her prophets of it tell fortunes for money: yet they lean on Yahweh, and say, “Isn’t Yahweh among us? No disaster will come on us.”
- 2 Samuel 5:6-7 The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who spoke to David, saying, “The blind and the lame will keep you out of here;” thinking, “David can’t come in here.” Nevertheless David took the stronghold of Zion. This is David’s city.
- Isaiah 22:1 The burden of the valley of vision. What ails you now, that you have all gone up to the housetops?
- Jeremiah 21:5 I myself will fight against you with an outstretched hand and with a strong arm, even in anger, in wrath, and in great indignation.
- Jeremiah 49:16 As for your terror, the pride of your heart has deceived you, O you who dwell in the clefts of the rock, who hold the height of the hill, though you should make your nest as high as the eagle, I will bring you down from there,” says Yahweh.
- Exodus 13:8 You shall tell your son in that day, saying, ‘It is because of that which Yahweh did for me when I came out of Egypt.’
- Jeremiah 7:4 Don’t trust in lying words, saying, ‘Yahweh’s temple, Yahweh’s temple, Yahweh’s temple, are these.’
- Jeremiah 51:25 “Behold, I am against you, destroying mountain,” says Yahweh, “which destroys all the earth. I will stretch out my hand on you, roll you down from the rocks, and will make you a burned mountain.
- Exodus 13:20 They took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain Though the whole nation was corrupt in the time…
Though the whole nation was corrupt in the time of the Prophet, yet Jerusalem was the head and seat of all evils, especially as there was there more licentiousness; and then they thought that the Prophets had no liberty there, as though the citizens were, by a peculiar privilege, exempt from all reproof; and, lastly, the very situation of the city gave them courage, for when they regarded the height of their walls, their towers, and fortresses, they thought themselves beyond the reach of danger. Hence was the security which the Prophet now condemns; and, therefore, he calls it the inhabitant of the valley
Jerusalem, we know, was situated on small hills: the Mount Sion had two tops; and then there were hills contiguous, especially towards Lebanon; there was, however, a plain on every side. And then if we except Mount Sion, Jerusalem was in a valley; for it was surrounded, we know, by mountains. There were mountains around it, as it is said in Psalm 125:2. Now, its very situation gave confidence to the citizens, as access to it was difficult. They, therefore, thought that enemies could not come into that valley, which kept them inclosed, as in a fortified place. This is the reason why the Prophet called not the city by its own name, but said that it dwelt in the valley; and afterwards he called it a rock in the plain; for ישר, isher, is straight, and hence מישור, mishur, means a level ground. The whole region was then a continued plain as far as the mountains. Jerusalem itself had also, as we have said, its small hills; it was therefore, as it were, a rock in a Plain
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We now see for what purpose the Prophet used this circumlocution, even because the Jews gloried in the position of their city, as though it was impregnable; and also, because the vicinity of the mountains, as well as the plain, gave them great advantages. And we know how disposed men are to take to a false security when there is apparently no danger; but on the contrary, they think of various defences and aids from which they expect to derive help. It is, therefore, this false boasting that the Prophet condemns, when he calls Jerusalem the inhabitant of the valley, and then says, that it was a rock in the plain
What follows makes this more clear, Who say, Who shall come down against us? and, Who shall enter into our habitations? The verb יחת, ichet, some take in the sense of tearing, “Who shall make a breach on us?” They derive the word from חתת, chetat; but it is rather from נחת, nechat, to descend; for the first meaning would be too strained. The Prophet speaks according to the opinion of the people, who thought themselves sufficiently fortified against all the attacks of their enemies. It may have been, indeed, that they did not speak thus openly; but the Prophet had regard to the hidden thoughts of their hearts, when he ascribed to them this boasting, — that they dwelt in an impregnable place, as the access to it was formidable; for they spoke boldly, “Who shall descend to us? who will enter our houses?” as though they had their nest in the clouds. They intimated that their state would be safe, because their enemies would not dare to come nigh them, or would be disgracefully repelled if they dared, as it would be enough for them to close their gates.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Meaning, Jerusalem which was built part on the hill,…
Meaning, Jerusalem which was built part on the hill, and part in the valley, and was compassed about with mountains.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 21:13 Behold, I [am] against thee, O inhabitant…
Jer 21:13 Behold, I [am] against thee, O inhabitant of the valley, [and] rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?
Ver. 13. Behold, I am against thee.] I, who alone am a whole army of men, van and rear both, {Isa 52:12} and may better say than any other, how many reckon you me at?
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O inhabitant of the valley,] i.e., Of Jerusalem, called elsewhere the valley of vision. It stood high, but yet was compassed about with mountains that were higher. {Psa 125:2}
And rock of the plain.] The bulwark and beauty of the whole adjacent country. Pliny saith that it was the most famous of all the cities of the east; he might have said of the whole world, if he had known all.
Which say, Who shall come down against us? or who, &c.] This they said out of carnal confidence in the natural strength of the place, increased by their fortifications. The Jebusites had done so, {2Sa 5:6} and were unroosted. Security ushereth in destruction.
Who shall enter into our habitations?] Which we hold impregnable. Such like vaunts precede and presage ruin. See Jer 49:16 Oba 1:3.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Inhabitant of the valley; the inhabitants of the city…
Inhabitant of the valley; the inhabitants of the city of Jerusalem are those here intended, Psa 125:2. The mountains were round about Jerusalem, yea, Jerusalem itself was builded in part upon the rocky mountain of Zion; but a great part was in the valley, and the higher mountains about Mount Zion made that mountain itself, in comparison with them, as a valley.
And rock of the plain; though also a rock of the plain, that is, near to the plain. Which situation of this place made the Jews think it to be impregnable, and to mock at dangers, or threats of enemies, saying,
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Who shall, that is, Who can or who will, dare to come against us? or, Who will be able to enter into our city? Saith the Lord, I am against you; I will come down against you, and I, by such as I shall employ, will enter into your habitations. No natural position or situation of places, no artificial fortifications, are sufficient against an almighty God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Behold, I am against thee,.... Or, "behold, I unto…
Behold, I am against thee,.... Or, "behold, I unto thee" (s); to be supplied either thus, "behold, I say unto thee" (t); what follows; and therefore take notice of it, attend unto it: or, "behold, I come unto thee" (u); who bid defiance to all their enemies to come near them, as in the latter part of the verse. The Targum is,
"lo, I send my fury against thee;''
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and the phrase denotes the Lord's opposition to them; his setting himself against them, and coming out unto them in his great wrath:
O inhabitant of the valley, and rock of the plain, saith the Lord; a description of Jerusalem; between the lower and higher part of which lay a valley, called Tyropaeon, which divided the two hills, on which the city was built (w); yea, the whole city was on high, on a rock, and around it a valley or plain; and because it was built upon a rock, and fortified with hills and mountains, the inhabitants of it thought themselves safe and secure, and even impregnable; hence it follows:
which say, who shall come down against us? who shall enter into our habitations? who of our neighbours dare to make a descent upon us? or are so weak and foolish as to attempt to break through our fortifications, natural and artificial, and enter into our houses, and take away our persons, and spoil us of our goods? we defy them.
(s) "ecce ego ad te", Munster, Montanus. (t) "Ecce tibi dico", Strigelius; so Luther. (u) "Ecce ad te venio", Pagninus; so Kimchi. (w) Joseph. de Bello Jud. l. 5. c. 4. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Of the valley - The inhabitants of the city…
Of the valley - The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about Mount Zion, made that mountain itself, in comparison with them, as a valley. The plain - Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. O inhabitant of the valley, and rock…
Verse 13. O inhabitant of the valley, and rock of the plain] Dr. Blayney translates: "O thou inhabitant of the levelled hollow of a rock." With all his explanation I cannot see the good sense of this translation. Jerusalem itself, though partly on two hills, was also extended in the valley; and Zion, the city of David, was properly a rock, strongly fortified both by nature and art; and by its ancient possessors, the Jebusites, was deemed impregnable.
Who shall come down against us?] Probably the words of those courtiers who had persuaded Zedekiah to rebel against the king of Babylon.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 21:13-14. Behold, I am against thee, O inhabitant…
Jer 21:13-14. Behold, I am against thee, O inhabitant of the valley, and rock of the plain — A description of Jerusalem, which was built in part upon the rocky mountain of Zion, but a great part of it was in the valley; and the higher mountains about mount Zion made that mountain itself, in comparison with them, to appear as a valley. Which say, Who shall come down against us? — They confided in the strength of their situation, as the Jebusites, the ancient inhabitants of the place, had formerly done. “Yet how many times,” says Bishop Newton, “was Jerusalem taken, though it was a very strong place and wonderfully fortified, both by nature and art! It was taken by Shishak king of Egypt, by Nebuchadnezzar, by Antiochus Epiphanes, by Pompey, by Socius, and Herod, before its final destruction by Titus.” I will kindle a fire in the forest thereof — The word forest is often metaphorically taken for a city in the prophetical writings. See Jer 22:7; Eze 20:46; Zec 11:1. Or it may mean the forest of Lebanon, or their houses made of wood cut out of that forest, especially those of the royal family, or their idolatrous groves. And it shall devour all things round about it — And this fire shall not end in the destruction of this city, but shall totally destroy all the adjacent country.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Inhabitant - is feminine, the population of Jerusalem being…
Inhabitant - is feminine, the population of Jerusalem being always personified as a woman, the daughter of Zion. Omit and. Jerusalem is at once a valley and a rock Jer 17:3. The people are described as priding themselves on the impregnability of their city.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Valley. He speaks to Jerusalem, confiding in the strength…
Valley. He speaks to Jerusalem, confiding in the strength of her situation, upon rocks, surrounded with a deep valley. (Challoner) --- Literally, "valley, solid and in a plain." (Haydock) --- Isaias (xxii. 1.) styles it ironically, "the valley of vision." (Calmet) --- Jerusalem was situated on many rocks. (Josephus, Jewish Wars vi. 6.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain inhabitant of the valley, and rock of the plain--Jerusalem…
inhabitant of the valley, and rock of the plain--Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropœon. ROBINSON takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (Jer 21:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. O inhabitant of the valley — Jerusalem, which…
13. O inhabitant of the valley — Jerusalem, which is literally a rock in a “valley.” The ravines of Hinnom and Kidron, and the high mountains round about, especially Olivet and Mizpah, justify this description, while at the same time it is still the rock of the plain, Zion being the bold and abrupt southern termination of the tableland which stretches far northward. The two expressions mark the strength of the position — a rocky fortress surrounded on three sides by ravines.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. inhabitant] lit. as mg. inhabitress, i.e. the feminine…
13. inhabitant] lit. as mg. inhabitress, i.e. the feminine used collectively for the body of the inhabitants. See Jer_4:31, Jer_6:2, Jer_7:29, Jer_14:17.
habitations] lairs. The word suggests the haunts of wild beasts, in which they are secure. Cp. Psa_104:22; Nah_2:12 (“dens”).
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13, 14. See introd. note to section. The fragment is a very obscure one. It may be connected with Jer_22:8 f. It was evidently held by the compiler who placed it here to refer to Jerusalem. But that city is not in a “valley”, nor is it upon a “rock” rising out of a tableland “plain.” Neither can a foe be said to “come down” upon it. Dr. suggests that, as the word rendered “plain” is commonly used of the tableland upon which the principal cities of Moab lay (see Jer_48:8; Jer_48:21), it is possible that the v. was originally written with reference to some other city.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) O inhabitant of the valley . . .—The…
(13) O inhabitant of the valley . . .—The noun, as the marginal “inhabitress” shows, is feminine; and, as in “the daughter of Zion” for Zion itself, describes the lower city of Jerusalem, Isaiah’s “valley of vision” (Isa_22:1; Isa_22:5), the Tyropœon of Josephus. The “rock of the plain” (comp. Notes on Jer_17:3; Jer_18:14) is, in like manner, the higher city built on the hill of Zion. The king and his people trusted, as the Jebusites had done of old (2Sa_5:8), in what seemed to them the impregnable strength of their natural position. There seems no adequate reason for taking the words as symbolising the kingly house of Judah, but it is probable enough that local associations, palaces on the hill or in the valley, may have given the words a specially pointed application.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jehovah, standing, as it were, on the Mount of…
Jehovah, standing, as it were, on the Mount of Olives, addresses the proud city beneath him. O inhabitant of the valley, and rock of the plain; rather, O inhabitress; Jerusalem is personified as a virgin. The poetical description of the capital as a "valley" (the word, however, signifies a valley as wide as a plain) reminds us of "the valley or rather, "ravine of vision"; (Isa_22:1, Isa_22:5) While "the rock of the plain" recalls "my mountain in the field". (Jer_17:3) So, as Graf points out, Babylon is called "a mountain" in metaphorical language. (Jer_51:25) It is, however, singular that the prophet should call Jerusalem a "valley" and a "rock" in the same passage. In the former, perhaps, Jeremiah is thinking specially of the lower city, and in the latter of Mount Zion. Who shall come down against us? viz. from the "hills round about Jerusalem.
God against Jerusalem.
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In the fact that God was against her, Jerusalem was to see that all resistance to the Chaldeans must fail. This terrible secret of hopeless ruin may be found in others besides the Jews.
I IT IS POSSIBLE FOR GOD TO BE AGAINST THOSE WHO WERE ONCE HIS MOST FAVORED PEOPLE. It is Jerusalem, of all cities, that finds God to be her opponent. Therefore they who have enjoyed the friendship of God in the past have no right to presume that nothing can break that friendship. Moreover, God may be actively opposed to us. The opposition may not be all on our side. Though God is love, he can be angry, since even love itself will rouse anger when it is abused; and though he desires ultimately nothing but good, he may first send partial and temporary evil as a means for effecting this.
II THEY WHO OPPOSE THEMSELVES TO GOD WILL ULTIMATELY FIND GOD OPPOSED TO THEM. The original enmity is on our side, so is the offence, the wrong-doing, the evil passion which stirs up contention. God would ever be at peace with his children, and it is they alone who have imported strife into his family. But after they have done so it is impossible for God to be indifferent to their conduct to him. His honor, insulted, must needs be vindicated not, indeed, in the selfish way of personal pride, but in the righteous regard for the just and orderly government of his kingdom.
III NO MORE TERRIBLE FATE CAN BEFALL MEN THAN FOE GOD TO BE AGAINST THEM. The horrors of the sieges of Jerusalem are amongst the darkest scenes of history. Yet the moral effects of God"s wrath are far more serious than the material.
1. If God is against us, we lose all the help of his favor. It is impossible to measure the grace which, in multiform influences, streams into us and sustains and strengthens us for duty and trial. If all were removed we should perish. If God were wholly against any soul, that soul must at once be driven to outer darkness be crushed and destroyed, and by negative causes alone; simply through the loss of God"s light and life. But no man in this world has been so cursed. Yet even while God withdraws his special favors the loss is so great as to entail certain failure in life. The fruit may not be dashed from the trees, but the summer sun will never come to ripen it.
2. If God is against us, terrible evils will befall us. God is ever active in his presence. If we are not blessed by it, we suffer from it. How fearful to have God for our enemy! All the laws and forces of the universe are then against us. Nature and providence, earth and heaven fulfilling his will, must direct their vast resources against the wretched outlaw. Our opposition to God will be to our own injury, but what much more fearful results must follow his opposition to us! This dreadful fate is illustrated by our Lord"s words, in which he compares those who shall fall on the stone with those on whom the stone shall fall. (Mat_21:44)
IV IF GOD IS AGAINST US, REDEMPTION MUST INVOLVE A CHANGE OF GOD"S RELATION TO US. The atonement must have an aspect towards Cod as well as one towards man. While man is reconciled to God, God must be propitiated to man. It is true that this language is only possible because we speak of God after the manner of man, and that the atonement does not originate in us or in an independent third party who seeks to reconcile man and Cod, but in God himself, who sent his Son to redeem the world to himself. Yet, though desiring to be only gracious to men, God must have recognized the necessity of that intercession and sacrifice of Christ which won the favor of the Father to his beloved Son, and so to mankind, of whom Christ was the representative Priest. In Christ, therefore, we need not fear that God is against us. (Rom_3:25)
Vers. 13, 14. God"s answer to earthly presumption.
The indifference and callousness of Judah and her king would appear to have reached a climax. Ignorance could not be alleged in excuse of it. It had become ingrained systematic unrighteousness; and had added this to itself, that it had rejected the warning counsels of God"s prophet. How was it to be dealt with?
I IT COULD NOT BE LET ALONE.
1. The long-suffering mercy that had already been shown had been misunderstood. To delay longer was therefore impossible.
2. For all sin is a contradiction of the Divine Spirit and rule in the earth. It is a direct challenge to Heaven. Especially is this the case when a positive law has been revealed, and a direct intimation of God"s will made by a living representative. God"s honor is therefore involved in the issue.
3. The interests of truth and the kingdom of God on earth would suffer. The transgression of one child of God is a stumbling-block to many, and those who enjoy Divine privileges should be especially careful as to how they behave. The world of heathenism witnessing the behavior of Judah would be confirmed in its unbelief, or would misinterpret the genius of the religion of Jehovah. It might suppose that Jehovah was but a likeness of one of its own gods, full of partiality. This impression must be dissipated, and it could only be so by firm and prompt dealing with the offence.
II A FINAL PEREMPTORY SUMMONS TO REFORMATION IS GIVEN. It might be supposed enough to have dealt silent and summary punishments upon the guilty land anti its king. But this would not consist with:
1. God"s revelation of righteousness. In blessings as well as in punishments a rational connection had to be shown with the behavior and deserts of their subjects. The sinner"s own conscience had to be addressed ere he was cast off forever; and the indictment was of world-wide concern. A warning and an example were required for the general guidance of men, and for their apprehension of the justice of Heaven in punishing those upon whom the calamity came.
2. God"s mercy. The scheme of redemption does not exclude the possibility of the sinner himself being saved. On the contrary, this is its chief aim. Just as it would not be consistent with God"s character to suffer unrighteous practices to continue unrebuked, so "God would not be God" were the penalty to be unannounced and without alternative of salvation. With many sinners of today he deals in like fashion. The warning is given with gentle, repeated, and terrible emphasis, and the way of escape is pointed out so plainly that "the wayfaring man, though a fool, may not err therein,
III HE HIMSELF WILL BE THE ANTAGONIST. "I am against thee" (cf. ver. 5).
1. This was a reversal of his normal relation to Israel. It would be hard for people of their habits of thought to realize; and it is stated boldly in order to emphasis. Not mere neutrality, He is to be a belligerent the belligerent with whom they have to do. They must have felt foredoomed to failure. They knew his power and resources, for had they not been employed on their own behalf in the past? Is not this the present consciousness of many? They know that God is against them. Are they prepared to carry the war on to the end?
2. It represented the utter wrongness and hopelessness of their cause. The "rock of the plain" would be of little avail against him. The forces of the world were at his command; and their own hearts would fail them for fear against this ghostly combatant. Against the righteous one the sense of an evil cause would be the parent of discomfiture.
IV YET THE PUNISHMENT WAS TO COME FROM WITHIN THEMSELVES, "I will punish you according to the fruit of your doings;" "I will kindle a fire in the forest thereof." It is not easy to gather from these vague statements the precise form the punishment would assume. But the description agrees best with the circumstances of Jehoiakim"s reign, who built palaces of cedar, and ruled with despotic violence. A literal rendering of the terms of the judgment is scarcely permissible. Is civil war meant? Or court intrigues that may issue even more disastrously? In any case it would be the result of a reaction against the tyranny and wrongdoing of the court.
1. The elements of destruction are within the sinner himself. Many already know something of what hell is in themselves.
2. The results of sin will be its punish men. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This alerts whoever is hearing to pay special attention…
See
This alerts whoever is hearing to pay special attention to what follows. AT: "Pay attention"
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inhabitant of the valley
Possible meanings are 1) this may refer to Jerusalem, which was located above a valley, because "inhabitant" is singular and feminine, as is Jerusalem or 2) this is directed to another city or group of people. Most versions leave the original form rather than specifying the city.
I am against
"I oppose" or "I am going to punish"
rock of the plain
This is a metaphor for a city whose people can defend themselves surrounded by cities that would be difficult to defend. This is also a metonym for the people who live in that city. Yahweh is using irony to tell them that they cannot defend themselves. AT: "you people who think you are safe" (See: Metaphor and Metonymy and Irony)
this is Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)
Who will come down to attack us? ... Who will enter our houses?
These questions are used to state their confidence that they can resist attack. AT: "No one will attack us! ... No one will enter our houses!" (See: Rhetorical Question)
I have assigned the fruit of your practices to come against you
The result of their evil deeds is spoken of as fruit which grew from those practices. AT: "I will punish you as you deserve because of the things you have done" (See: Metaphor)
in the thickets
Possible meanings are 1) this is a metaphor for the columns of wood that supported the palace or 2) these are literal patches of brush. (See: Metaphor)
translationWords
fruit
consume
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 21:13-14 The people in Jerusalem had put their complete…
21:13-14 The people in Jerusalem had put their complete faith in the mighty fortress of the city, believing it could not be conquered (see 2 Kgs 18:35-37; 2 Chr 32:20-23; Isa 37:36-38). The Lord had protected the city in the past, but now the Lord was fighting against it. • light a fire in your forests: See Isa 6:13.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.