“Yahweh says: ‘Stand in the court of Yahweh’s house, and speak to all the cities of Judah, which come to worship in Yahweh’s house, all the words that I command you to speak to them. Don’t omit a word. It may be they will listen, and every man turn from his evil way; that I may relent from the evil which I intend to do to them because of the evil of their doings.’ You shall tell them, “Yahweh says: ‘If you will not listen to me, to walk in my law, which I have set before you, to listen to the words of my servants the prophets, whom I send to you, even rising up early and sending them, but you have not listened; then I will make this house like Shiloh, and will make this city a curse to all the nations of the earth.” ’ ”
The priests and the prophets and all the people heard Jeremiah speaking these words in Yahweh’s house.
John Calvin 1540 · Public Domain On vv2–7 He adds, Thus saith Jehovah, Stand in the court…
He adds, Thus saith Jehovah, Stand in the court of the house (literally, but house means the Temple) of Jehovah It was not allowed the people to enter into the Temple; hence the Prophet was bidden to abide in the court where he might be heard by all. He was, as we have seen, of the priestly order; but it would have been but of little avail to address the Levites. It was therefore necessary for him to go forth and to announce to the whole people the commands of God which are here recited; and he was to do this not only to the citizens of Jerusalem, but also to all the Jews; and this is expressly required, speak to all the cities of Judah; and then it is added, who come to worship in the Temple of Jehovah God seems to have designedly anticipated the presumption of those who thought that wrong was done to them, when they were so severely reproved; “What! we have left our wives and children, and have come here to worship God; we have laid aside every attention to our private advantage, and have come here, though inconveniently; we might have lived quietly at home and enjoyed our blessings; we have incurred great expenses, undertaken a tedious journey, brought sacrifices, and denied ourselves as to our daily food, that God might be worshipped; and yet thou inveighest severely against us, and we hear nothing from thy mouth but terrors; is this right? Does God render such a reward to his servants?”
Thus then they might have contended with the Prophet; but he anticipates these objections, and allows what they might have pleaded, that they came to the Temple to offer sacrifices; but he intimates that another thing was required by God, and that they did not discharge their duties in coming to the Temple, except they faithfully obeyed God and his Law. We now see why the Prophet said, that he was sent to those who came up to Jerusalem to worship God. The deed itself could not indeed have been blamed; nay, it was highly worthy of praise, that they thus frequented the worship of God; but as the Jews regarded not the end for which God had commanded sacrifices to be offered to him, and also the end for which he had instituted all these external rites, it was necessary to remove this error in which they were involved.
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Speak, he says, all the words which I have commanded thee to speak to them The Prophet again confirms, that he was not the author of what he taught, but only a minister, who faithfully announced what God had committed to him; and so the people could not have objected to him by saying, that he brought forward his own devices, for he repelled such a calumny. The false prophets might have also alleged similar things; but Jeremiah had certain evidences as to his calling, that the Jews, by rejecting him, condemned themselves, for their own consciences fully convicted them. But from this passage, and from many like passages, we may draw this conclusion, — that no one, however he may excel in powers of mind, or knowledge, or wisdom, or station, ought to be attended to, except he proves that he is God’s minister.
He afterwards adds, Thou shalt not diminish a word Some read, “Thou shall not restrain,” which is harsh. The verb, גרע, garo, properly means to be lessened and to be consumed. And Moses makes use of the same word in Deuteronomy 12:32, when he says,
“Thou shalt not add, nor diminish,”
in reference to the Law, in which the people were to acquiesce, without corrupting it with any human devices. To diminish then was to take away something from the word. But we ought to consider the reason why this was said to Jeremiah; it never entered the mind of the holy man to adulterate God’s word; but God here encourages him to confidence, so that he might boldly execute his commands. To diminish then something from the word, was to soften what appeared sharp, or to suppress what might have offended, or to express indirectly or coldly what could not produce effect without being forcibly expressed. There is then no doubt but that God anticipates here this evil, under which even faithful teachers in a great measure labor; for when they find the ears of men tender and delicate, they dare not vehemently to reprove, threaten, and condemn their vices. This is the reason why God added this, Diminish not a word; as though he had said, “Declare thou with closed eyes and with boldness whatever thou hast heard from my mouth, and disregard whatever may tend to lessen thy courage.”
We may now easily learn the use of this doctrine; the Prophet was not sent to profane men, who openly avowed their impiety, or lived in gross sins; but he was sent to the very worshippers of God, who highly regarded his external worship, and for this reason had left wives and children, came to the Temple and spared neither labor nor expense. As, then, he was sent to them, we must beware, lest we sleep in our vices and think that we have done our duty to God, when we have apparently given some evidences of piety; for except we really and sincerely obey God, all other things are esteemed of no value by him. It then follows —
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 On vv2, 3, 6 That is, in that place of the Temple whereunto…
That is, in that place of the Temple whereunto the people resort out of all Judah to sacrifice.
To the intent that they should pretend no ignorance, as Acts 20:27.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 Jer 26:2 Thus saith the LORD; Stand in the…
Jer 26:2 Thus saith the LORD; Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word:
Ver. 2. Diminish not a word.] Or, Detract not aught, viz., for fear or favour, lest I confound thee before them. {Jer 1:17; see there} Haec, instar speculi omnium temporum, pastoribus inspicienda sunt. Here is a mirror for ministers.
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 On vv2–7 Stand in the court of the Lord’s house; in…
Stand in the court of the Lord’s house; in the largest court of the temple, where the most may hear what thou sayest, and there speak to all those that dwell in any of the cities of Judah (from whence they were wont to come up, more especially thrice in a year to the temple to worship, Psa 122:4). In the gate or court of that house wherein they have such a confidence do thou stand, so Jer 7:2 and declare unto them what I command thee. Diminish not a word; neither smoothing what may appear rough, nor suppressing what may offend them, entirely delivering my will unto them, not shunning to declare unto them the whole counsel of God, as Paul, Act 20:27.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 One would have hoped that such a sermon as…
One would have hoped that such a sermon as that in the foregoing verses, so plain and practical, so rational and pathetic, and delivered in God's name, would work upon even this people, especially meeting them now at their devotions, and would prevail with them to repent and reform; but, instead of awakening their convictions, it did but exasperate their corruptions, as appears by this account of the effect of it.
I. Jeremiah is charged with it as a crime that he had preached such a sermon, and is apprehended for it as a criminal. The priests, and false prophets, and people, heard him speak these words, Jer 26:7. They had patience, it seems, to hear him out, did not disturb him when he was preaching, nor give him any interruption till he had made an end of speaking all that the Lord commanded him to speak, Jer 26:8. So far they dealt more fairly with him than some of the persecutors of God's ministers have done; they let him say all he had to say, and yet perhaps with a bad design, in hopes to have something worse yet to lay to his charge; but, having no worse, this shall suffice to ground an indictment upon: He hath said, This house shall be like Shiloh, Jer 26:9. See how unfair they are in representing his words. He had said, in God's name, If you will not hearken to me, then will I make this house like Shiloh; but they leave out God's hand in the desolation (I will make it so) and their own hand in it in not hearkening to the voice of God, and charge it upon him that he blasphemed this holy place, the crime charged both on our Lord Jesus and on Stephen: He said, This house shall be like Shiloh. Well might he complain, as David does (Psa 56:5), Every day they wrest my words; and we must not think it strange if we, and what we say and do, be thus misrepresented. When the accusation was so weakly grounded, no marvel that the sentence passed upon it was unjust: Thou shalt surely die. What he had said agreed with what God had said when he took possession of the temple (Kg1 9:6-8), If you shall at all turn from following after me, then this house shall be abandoned; and yet he is condemned to die for saying it. It is not out of any concern for the honour of the temple that they appear thus warm, but because they are resolved not to part with their sins, in which they flatter themselves with a conceit that the temple of the Lord will protect them; therefore, right or wrong, Thou shalt surely die. This outcry of the priests and prophets raised the mob, and all the people were gathered together against Jeremiah in a popular tumult, ready to pull him to pieces, were gathered about him (so some read it); they flocked together, some crying one thing and some another. The people that were at first present were hot against him (v. 8), but their clamours drew more together, only to see what the matter was.
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II. He is arraigned and indicted for it before the highest court of judicature they had. Here, 1. The princes of Judah were his judges, Jer 26:10. Those that filled the thrones of judgment, the thrones of the house of David, the elders of Israel, they, hearing of this tumult in the temple, came up from the king's house, where they usually sat near the court, to the house of the Lord, to enquire into this matter, and to see that nothing was done disorderly. They sat down in the entry of the new gate of the Lord's house, and held a court, as it were, by a special commission of Oyer and Terminer. 2. The priests and prophets were his prosecutors and accusers, and were violently set against him. They appealed to the princes, and to all the people, to the court and the jury, whether this man were not worthy to die, Jer 26:11. The corrupt priests and counterfeit prophets have always been the most bitter enemies of the prophets of the Lord; they had ends of their own to serve, which they thought such preaching as this would be an obstruction to. When Jeremiah prophesied in the house of the king concerning the fall of the royal family (Jer 22:1, etc.), the court, though very corrupt, bore it patiently, and we do not find that they persecuted him for it; but when he comes into the house of the Lord, and touches the copyhold of the priests, and contradicts the lies and flatteries of the false prophets, then he is adjudged worthy to die. For the prophets prophesied falsely, and the priests bore rule by their means, Jer 5:31. Observe, When Jeremiah is indicted before the princes the stress of his accusation is laid upon what he said concerning the city, because they thought the princes would be most concerned about that. But concerning the words spoken they appeal to the people, "You have heard what he hath said; let it be given in evidence."
III. Jeremiah makes his defence before the princes and the people. He does not go about to deny the words, nor to diminish aught from them; what he has said he will stand to, though it cost him his life; he owns that he had prophesied against this house and this city, but, 1. He asserts that he did this by good authority, not maliciously nor seditiously, not out of any ill-will to his country nor any disaffection to the government in church or state, but, The Lord sent me to prophesy thus: so he begins his apology (Jer 26:12), and so he concludes it, for this is that which he resolves to abide by as sufficient to bear him out (Jer 26:15): Of a truth the Lord hath sent me unto you, to speak all these words. As long as ministers keep closely to the instructions they have from heaven they need not fear the opposition they may meet with from hell or earth. He pleads that he is but a messenger, and, if he faithfully deliver his message, he must bear no blame; but he is a messenger from the Lord, to whom they were accountable as well as he, and therefore might demand regard. If he speak but what God appointed him to speak, he is under the divine protection, and whatever affront they offer to the ambassador will be resented by the Prince that sent him. 2. He shows them that he did it with a good design, and that it was their fault if they did not make a good use of it. It was said, not by way of fatal sentence, but of fair warning; if they would take the warning, they might prevent the execution of the sentence, Jer 26:13. Shall I take it ill of a man that tells me of my danger, while I have an opportunity of avoiding it, and not rather return him thanks for it, as the greatest kindness he could do me? "I have indeed (says Jeremiah) prophesied against this city; but, if you will now amend your ways and your doings, the threatened ruin shall be prevented, which was the thing I aimed at in giving you the warning." Those are very unjust who complain of ministers for preaching hell and damnation, when it is only to keep them from that place of torment and to bring them to heaven and salvation. 3. He therefore warns them of their danger if they proceed against him (Jer 26:14): "As for me, the matter is not great what become of me; behold, I am in your hand; you know I am; I neither have any power, nor can make any interest, to oppose you, nor is it so much my concern to save my own life: do with me as seems meet unto you; if I be led to the slaughter, it shall be as a lamb." Note, It becomes God's ministers, that are warm in preaching, to be calm in suffering and to behave submissively to the powers that are over them, though they be persecuting powers. But, for themselves, he tells them that it is at their peril if they put him to death: You shall surely bring innocent blood upon yourselves, Jer 26:15. They might think that killing the prophet would help to defeat the prophecy, but they would prove wretchedly deceived; it would but add to their guilt and aggravate their ruin. Their own consciences could not but tell them that, if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. Those that persecute God's ministers hurt not them so much as themselves.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–7 Thus saith the Lord, stand in the court of…
Thus saith the Lord, stand in the court of the Lord's house,.... It, the great court of Israel, where the people used to meet together for worship:
and speak unto all the cities of Judah; the inhabitants of them; not only to those that dwelt at Jerusalem but in the rest of the cities of Judah; for what he was to say concerned them all, they having all sinned, and needed repentance and reformation; without which they would be involved in the general calamity of the nation:
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which come to worship in the Lord's house; as they did three times in the year, at the feasts of passover, pentecost, and tabernacles; and it was now the last of these, as Bishop Usher thinks, when this prophecy was to be delivered to them:
all the words that I command thee to speak to them: nothing must be kept back, the whole counsel of God must be declared; not a word suppressed through affection to them, or fear of them; God commanded, and must be obeyed, let the consequence be what it will:
diminish not a word; soften not any expression or alter any word, by putting one more smooth for one rough; or change the accent, or abate of the vehemency of delivering it; but both for matter manner, and form let it be as directed, without any subtraction and diminution, change or alteration: a rule which every minister of the word ought to attend to; seeking not to please men, but God that sends him and Christ whose minister he is.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On v4 Verse 4. If ye will not hearken] This and…
Verse 4. If ye will not hearken] This and several of the following verses are nearly the same with those in Jer 7:13, &c., where see the notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 7 Jer 26:2-3. Stand in the court of the Lord’s…
Jer 26:2-3. Stand in the court of the Lord’s house — The great court where both men and women ordinarily worshipped, says Dr. Lightfoot, when they brought no sacrifice; for when they did so, they were to bring it into the inner court, otherwise called the court of Israel, or of the priests, as the same learned author has observed in his treatise concerning the temple service. And speak unto all the cities of Judah — Here it is evident that ערו, cities, are put for their inhabitants; and we may conjecture from hence, that this transaction passed at one of the great festivals, when the people of Judah were assembled, out of all their cities, to worship at Jerusalem. All the words that I command thee — Not in the least varying from them, either to please men or to save thyself harmless. Diminish not a word — Either out of fear, favour, or flattery: declare not only the truth, but the whole truth, and give them faithful warning. Thus must all God’s ambassadors keep close to their instructions, and neither add to, nor diminish from, the word of the truth of the gospel, but must faithfully make known the whole counsel of God. If so be they will hearken and turn, &c. — Not that God was ignorant of their obstinacy, or did not foreknow that they would harden their hearts, and remain impenitent; yet it was for the glory of his justice, mercy, and holiness, to afford them both time for, and the means of, repentance. And he did give them time, for it was at least six years after this before the captivity of Jehoiakim, and seventeen before that of Zedekiah took place; and as for means, God favoured them not only with such as were ordinary, but such as were extraordinary, namely, with the ministry of this prophet.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6 Word. This example all pastors should follow, in the…
Word. This example all pastors should follow, in the midst of dangers. (Calmet)
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 On vv3, 5, 6 if so be--expressed according to human conceptions; not as…
if so be--expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [CALVIN].
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 On vv2, 3, 6, 7 2. Court of the Lord’s house — Probably the…
2. Court of the Lord’s house — Probably the people’s court. How bold and how solemnly impressive must the prophecy of destruction have sounded in this place!
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 On vv2–7 2. the court of the Lord’s house] probably the…
2. the court of the Lord’s house] probably the outer court, as that in which the people would assemble; so ch. Jer_19:14.
the cities of] LXX omit; introduced perhaps to harmonize with Jer_11:6.
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keep not back a word] The temptation in the way of suppression would be through natural shrinking from the danger involved. Cp. Deu_4:2; Deu_12:32.
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 On vv2, 3, 4, 6, 7 (2) Stand in the court of the Lord’s house.—The…
(2) Stand in the court of the Lord’s house.—The occasion was probably one of the Feasts, and drew worshippers from all parts of the kingdom. As in Jer_7:1, the prophet had to stand in the crowded court of the Temple and utter his warning. Some critics have supposed, indeed, that in Jeremiah 7-11 we have the full text of the discourse, while here there is only an epitome of the discourse itself, and a narrative of the circumstances connected with it. The command, “diminish not a word,” reminds us of Deu_4:2; Deu_12:32; Rev_22:19. There was something in the message that the prophet felt himself called to deliver from which he would naturally have shrunk.
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 On vv2, 3, 4, 6, 7 Jeremiah is to take his stand in the court…
Jeremiah is to take his stand in the court of the Lord"s house; i.e. the outer court, where the people assembled, (comp. Jer_19:14) and preach unto all the cities of Judah; i.e. to the pilgrims who had come from the provincial towns. (comp. Jer_11:12) His discourse is not to be an eloquent appeal to the feelings, but a strict and peremptory announcement; he is to diminish (or, subtract) not a word. (Deu_4:2 Deu_12:32 Rev_22:19)
HOMILETICS, Ver. 2. The duty of declaring the whole truth.
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I THE DUTY. Jeremiah is commanded to "diminish not a word" from the Divine message. A similar obligation rests upon every man who is called to speak for God to his fellow-men. The duty is urgent for two reasons:
1. Truth is a trust. Thus Timothy is admonished by St. Paul to keep that which is committed to his trust; (1Ti_6:20) and the apostle speaks of the "gospel which was committed to my trust". (1Ti_1:11)
2. Truth is needed by the world, It is not a private monopoly; it belongs to mankind. The world is dying for lack of it. He who has possession of it and refuses to reveal it to others is like a man who has discovered a secret spring of abundant water and churlishly keeps his knowledge to himself though his companions are perishing of thirst. Divine truth is of practical moment. It is not a mere curiosity, to be exposed or hidden as its owner thinks fit, as though his treatment of it made little difference to other men. When the four lepers of Samaria found the Syrian camp deserted, their first impulse was to pillage it quietly and hide the treasures, keeping the great discovery secret; but wiser thoughts prevailed, and they hastened to acquaint the citizens with their unexpected deliverance. (2Ki_7:3-11) So every one who has seen the redemption of Christ has no right to keep his knowledge to himself while the world is in sore need of it. The Church is entrusted with the gospel, not for her own enjoyment alone, but for the good of the world. The same duty applies also to the possession of darker truths. It is evident, indeed, that a certain liberty and discretion are left with us, It is for us to arrange and present truth as it seems best to us; to give relative prominence to its various parts according to our idea of their importance; to lead men up to the reception of it by degrees. It may be that there are truths which the teacher sees, but which the scholar is not yet fit to receive. If they were declared to him he would not understand them, and they would only injure him. A wise teacher will reserve these. We act in this way with children. It may be right sometimes to do the same with those who are babes in knowledge. But is not this a violation of the duty of the text? By no means. For:
(1) If we are sure the truth will be misunderstood we cannot really teach it; for to teach a thing is to make another understand and know it, not merely to speak out unintelligible words about it. We are not to cast our pearls before swine, though we are to remember that no human beings are to be regarded as hopelessly and forever swinish.
(2) Truth may be withholder, for a time with the object, not of suppressing it, but of the better leading them up to the ripe reception of it.
(3) The vision of truth must be distinguished from the mission to declare it. No doubt the one directly leads to the other. But they may not be contemporaneous. Questions of method, order, seasonableness, come between. The duty is to diminish nothing of the prophet"s message.
II THE TEMPTATION TO FAIL IN THIS DUTY.
1. Personal fear may tempt a man to "diminish" part of the Divine message. Jeremiah knew that the full utterance of his message would provoke violent opposition. He was warned not to shrink from declaring it on that account. In Christian lands and quiet times we do not feel the same terrible temptation to unfaithfulness. But it comes to us in another form. There are ideas which we believe to be true, but we fear they are unpopular; they will excite controversy, they will provoke ridicule, they will lead to neglect of the preacher. He is tempted to shun these truths that he may swim with the tide of popularity, but he is guilty of gross unfaithfulness if he thus shuns to declare the whole counsel of God.
2. It may appear that men will not receive the message. Of course, as has been remarked, we must use wisdom and discretion, seeking rather to convince men than to provoke them. But it may even be a duty to declare a truth as a testimony against men. In any case the responsibility for rejecting it will lie with them, as it should. But who can tell whether or no his work will be fruitless? The most unsympathetic hearers have sometimes been reached and affected and subdued by the truth which they came to mock or oppose. When the bow is drawn at a venture it may hit the most unlikely marks. It is certain that more good has been missed by our faithlessness in not" sowing beside all waters" than harm done by our rashness in blurting out truths in unseemly circumstances.
3. Certain truths may seem to be of no practical use. We are inclined to neglect these for those that are plainly profitable. Now, there can be no doubt that some truths are of more practical importance than others, and these should naturally receive our more earnest attention. Bat it is a mistake to neglect any truth on this account. Truth should be loved and taught for its own sake. It is degraded when it is regarded solely from a utilitarian standpoint. It is well that men should be true philosophers lovers of wisdom. Moreover, it is impossible to tell what will be the future practical influence of a truth. Some of the most abstruse scientific inventions have led to results of great, though unexpected, human advantage. If research were confined within the limits of the evidently practical, it is certain that many of the most important discoveries discoveries of the greatest use to man would never have been made. Thus, if electricity had not been studied for purely scientific purposes we should never have had the telegraph. We do not know all the effects of Divine truth. It may not affect others as it does us. It may have special effects in the future, not felt as yet. It is our duty to preserve and transmit it to the ages when it may bear most fruit.
4. Some truths may appear difficult and mysterious. Of course, if a truth is wholly unintelligible, it cannot be taught. We are only uttering words when we try to expound it. But without being unintelligible it may be mysterious, it may be inexplicable; it may come, so to speak, with trails of dark shadows. The temptation is to leave this and only touch what is clear throughout. But the very sense of mystery may be beneficial. So much of the truth as is clear may be useful. If we are convinced that a thing is true, we may accept it without explaining the whole rationale of it. The mystery may grow clearer as we practice what we know of the truth. In any case the Christian teacher is God"s ambassador, commissioned to declare his Master"s message entire, unmutilated, whatever opinions he may have of the utility of it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 (See Scofield "Zec 8:14").
repent
(See Scofield "Zec 8:14").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7 If you do not listen to me so as…
If you do not listen to me so as to walk in my law that I have placed before you
Yahweh speaks of a person's lifestyle as if it were a path along which the person walks. AT: "If you do not obey me and the law that I have given you" (See: Metaphor)
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then I will make this house like Shiloh
Yahweh had destroyed a place of worship at Shiloh, and he was threatening to destroy this place of worship. (See: Simile)
I will turn this city into a curse
What Yahweh would turn the city into is a metonym for what people would use the city for. AT: "I will make this city so that people will ask me to destroy others the way I have destroyed this city" (See: Metonymy)
in the sight of all the nations on earth
"so that all the nations on earth can see me do it"
translationWords
walk
law
servant
prophet
send
Shiloh
turn
curse
nation
earth
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 On vv2, 3, 4, 7 26:2 Jeremiah stood in the courtyard of the Temple…
26:2 Jeremiah stood in the courtyard of the Temple because the people of Judah gathered there during the scheduled annual festivals.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.