Jeremiah 18:19
Parallel Verses
English Standard Version
Hear me, O LORD, and listen to the voice of my adversaries.

King James Bible
Give heed to me, O LORD, and hearken to the voice of them that contend with me.

American Standard Version
Give heed to me, O Jehovah, and hearken to the voice of them that contend with me.

Douay-Rheims Bible
Give heed to me, O Lord, and hear the voice of my adversaries.

English Revised Version
Give heed to me, O LORD, and hearken to the voice of them that contend with me.

Webster's Bible Translation
Give heed to me, O LORD, and hearken to the voice of them that contend with me.

Jeremiah 18:19 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

Such obduracy is unheard of amongst the peoples; cf. a like idea in Jeremiah 2:10. שׁעררת equals שׁערוּרה, Jeremiah 5:30. מאד belongs to the verb: horrible things hath Israel very much done equals very horrible things have they done. The idea is strengthened by Israel's being designated a virgin (see on Jeremiah 14:17). One could hardly believe that a virgin could be guilty of such barefaced and determined wickedness. In Jeremiah 18:14. the public conduct is further described; and first, it is illustrated by a picture drawn from natural history, designed to fill the people with shame for their unnatural conduct. But the significance of the picture is disputed. The questions have a negative force: does it forsake? equals it does not forsake. The force of the first question is conditioned by the view taken of מצּוּר ; and שׂדי may be either genitive to צוּר, or it may be the accusative of the object, and be either a poetic form for שׂדה, or plural c. suff. 1. pers. (my fields). Chr. B. Mich., Schur., Ros., Maur., Neum. translate according to the latter view: Does the snow of Lebanon descending from the rock forsake my fields? i.e., does it ever cease, flowing down from the rock, to water my fields, the fields of my people? To this view, however, it is to be opposed, a. that "from the rock" thus appears superfluous, at least not in its proper place, since, according to the sense given, it would belong to "snow of Lebanon;" b. that the figure contains no real illustrative truth. The watering of the fields of God's people, i.e., of Palestine or Judah, by the snow of Lebanon could be brought about only by the water from the melting snow of Lebanon soaking into the ground, and so feeding the springs of the country. But this view of the supply for the springs that watered the land cannot be supposed to be a fact of natural history so well known that the prophet could found an argument on it. Most recent commentators therefore join מצּוּר שׂדי, and translate: does the snow of Lebanon cease from the rock of the field (does it disappear)? The use of עזב with מן is unexampled, but is analogous to עזב חסד מעם, Genesis 24:27, where, however, עזב is used transitively.

But even when translated as above, "rock of the field" is variously understood. Hitz. will have it to be Mount Zion, which in Jeremiah 17:3 is called my mountain in the field, and Jeremiah 21:13, rock of the plain; and says the trickling waters are the waters of Gihon, these being the only never-drying water of Jerusalem, the origin of which has never been known, and may have been commonly held to be from the snow of Lebanon. Graf and Ng., again, have justly objected that the connection between the snow of Lebanon and the water-springs of Zion is of too doubtful a kind, and does not become probable by appeal to Psalm 133:3, where the dew of Hermon is said to descend on the mountains of Zion. For it is perfectly possible that a heavy dew after warm days might be carried to Jerusalem by means of the cool current of air coming down from the north over Hermon (cf. Del. on Psalm 133:3); but not that the water of the springs of Jerusalem should have come from Lebanon. Like Ew., Umbr., Graf, and Ng., we therefore understand the rock of the field to be Lebanon itself. But it is not so called as being a detached, commanding rocky mountain, for this is not involved in the sig. of שׂדי (see on Jeremiah 17:3); nor as bulwark of the field (Ng.), for צוּר does not mean bulwark, and the change of מצּוּר into מצור, from מצור, a hemming in, siege, would give a most unsuitable figure. We hold the "field" to be the land of Israel, whence seen, the summit of Lebanon, and especially the peak of Hermon covered with eternal snows might very well be called the rock of the field.

(Note: "Hermon is not a conical mountain like Tabor, with a single lofty peak and a well-defined base, but a whole mountain mass of many days' journey in circuit, with a broad crest of summits. The highest of these lie within the Holy Land, and, according to the measurements of the English engineers, Majors Scott and Robe (1840), rise to a height of 9376 English feet - summits encompassed by far-stretching mountain ridges, from whose deep gloomy valleys the chief rivers of the country take their rise.... Behind the dark green foremost range (that having valleys clothed with pine and oak forests) high mountains raise their domes aloft; there is a fir wood sprinkled with snow as with silver, a marvellous mingling of bright and dark; and behind these rises the broad central ridge with its peaks covered with a deep and all but everlasting snows." - Van de Velde, Reise, i. S. 96f. Therewith cf. Robins. Phys. Geogr. p. 315: "In the ravines round about the highest of the two peaks, snow, or rather ice, lies the whole year round. In summer this gives the mountain, when seen from a distance, the appearance of being surrounded with radiant stripes descending from its crown.")

Observe the omission of the article before Lebanon, whereby it comes about that the name is joined appellatively to "snow:" the Lebanon-snow. And accordingly we regard the waters as those which trickle down from Hermon. The wealth of springs in Lebanon is well known, and the trickling water of Lebanon is used as an illustration in Sol 4:15. ינּתשׁוּ, are rooted up, strikes us as singular, since "root up" seems suitable neither for the drying up of springs, nor for: to be checked in their course. Dav. Kimchi thought, therefore, it stood for ,ינּתשׁוּomittuntur; but this word has not this signification. Probably a transposition has taken place, so that we have ינתשׁו for ינּשׁתוּ, since for נשׁת in Niph. the sig. dry up is certified by Isaiah 19:5. The predicate, too, זרים is singular. Strange waters are in 2 Kings 19:24 waters belonging to others; but this will not do here. So Ew. derives זר from זרר, press, urge, and correspondingly, קרים from קוּר, spring, well up: waters pouring forth with fierce pressure. In this case, however, the following נוזלים would be superfluous, or at least feeble. Then, מים קרים, Proverbs 25:25, is cold water; and besides, זרר means constinxit, compressit, of which root-meaning the sig. to press forth is a contradiction. There is therefore nothing for it but to keep to the sig. strange for זרים; strange waters equals waters coming from afar, whose springs are not known, so that they could be stopped up. The predicate cold is quite in keeping, for cold waters do not readily dry up, the coldness being a protection against evaporation. Such, then, will be the meaning of the verse: As the Lebanon-snow does not forsake the rock, so the waters trickling thence do not dry up. From the application of this general idea, that in inanimate nature faithfulness and constancy are found, to Israel's bearing towards God arises a deeper significance, which shows why this figure was chosen. The rock in the field points to the Rock of Israel as the everlasting rock, rock of ages (Isaiah 30:29 and Isaiah 26:4), and the cold, i.e., refreshing waters, which trickle from the rock of the field, point to Jahveh, the fountain of living water, Jeremiah 2:13 and Jeremiah 17:13. Although the snow does not forsake Lebanon, Israel has forgotten the fountain of living water from which water of life flows to it; cf. Jeremiah 2:13.

Jeremiah 18:19 Parallel Commentaries

Treasury of Scripture Knowledge


Jeremiah 20:12 But, O LORD of hosts, that try the righteous, and see the reins and the heart, let me see your vengeance on them...

Psalm 55:16,17 As for me, I will call on God; and the LORD shall save me...

Psalm 64:1-4 Hear my voice, O God, in my prayer: preserve my life from fear of the enemy...

Psalm 56:1-3 Be merciful to me, O God: for man would swallow me up; he fighting daily oppresses me...

Psalm 109:4,28 For my love they are my adversaries: but I give myself to prayer...

Micah 7:8 Rejoice not against me, O my enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light to me.

Luke 6:11,12 And they were filled with madness; and communed one with another what they might do to Jesus...


2 Kings 19:16 LORD, bow down your ear, and hear: open, LORD, your eyes, and see...

Nehemiah 4:4,5 Hear, O our God; for we are despised: and turn their reproach on their own head, and give them for a prey in the land of captivity...

Nehemiah 6:9 For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God...

Cross References
Jeremiah 18:18
Then they said, "Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us strike him with the tongue, and let us not pay attention to any of his words."

Jeremiah 18:20
Should good be repaid with evil? Yet they have dug a pit for my life. Remember how I stood before you to speak good for them, to turn away your wrath from them.

Lamentations 3:59
You have seen the wrong done to me, O LORD; judge my cause.

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