English Standard Version
Because the people have forsaken me and have profaned this place by making offerings in it to other gods whom neither they nor their fathers nor the kings of Judah have known; and because they have filled this place with the blood of innocents,
King James Bible
Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;
American Standard Version
Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, that they knew not, they and their fathers and the kings of Judah; and have filled this place with the blood of innocents,
Because they have forsaken me, and have profaned this place: and have sacrificed therein to strange gods, whom neither they nor their fathers knew, nor the kings of Juda: and they have filled this place with the blood of innocents.
English Revised Version
Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom they knew not, they and their fathers and the kings of Judah; and have filled this place with the blood of innocents;
Webster's Bible Translation
Because they have forsaken me, and have estranged this place, and have burned incense in it to other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;
Jeremiah 19:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Enmity displayed against the prophet by the people for this discourse, and prayer for protection from his enemies. - Jeremiah 18:18. "Then said they: Come and let us plot schemes against Jeremiah; for law shall not be lost to the priest, and counsel to the wise, and speech to the prophet. Come and let us smite him with the tongue and not give heed to all his speeches. Jeremiah 18:19. Give heed to me, Jahveh, and hearken to the voice of them that contend with me! Jeremiah 18:20. Shall evil be repaid for good, that they dig a pit for my soul? Remember how I stood before Thee to speak good for them, to turn away Thy wrath from them! Jeremiah 18:21. Therefore give their sons to the famine and deliver them to the sword, that their wives become childless and widows, and their men slaughtered by death, their young men smitten by the sword in battle. Jeremiah 18:22. Let a cry be heard from their houses, when Thou bringest troops upon them suddenly; for they have digged a pit to take me and laid snares for my feet. Jeremiah 18:23. But Thou Jahveh knowest all their counsels against me for death: forgive not their iniquity and blot not out their sin from before Thy face, that they be overthrown before Thee; in the time of Thine anger deal with them."
Even the solemn words (Jeremiah 18:15-17) of the prophet were in vain. Instead of examining themselves and reforming their lives, the blinded sinners resolve to put the troublesome preacher of repentance out of the way by means of false charges. The subject of "and they said" is those who had heard the above discourse; not all, of course, but the infatuated leaders of the people who had. They call on the multitude to plot schemes against him, cf. Jeremiah 11:18. For they have, as they think, priests, wise men, and prophets to give them instruction out of the law, counsel, and word, i.e., prophecy - namely, according to their idea, such as advise, teach, and preach otherwise than Jeremiah, who speaks only of repentance and judgment. Recent scholars render תּורה doctrine, which is right etymologically, but not so when judged by the constant usage, which regards the Torah, the law, as containing the substance of all the doctrine needed by man to tell him how to bear himself towards God, or to make his life happy. The Mosaic law is the foundation of all prophetic preaching; and that the speakers mean תּורה in this sense is clear from their claiming the knowledge of the Torah as belonging to the priests; the law was committed to the keeping and administration of the priests. The "counsel" is that needed for the conduct of the state in difficult circumstances, and in Ezekiel 7:26 it is attributed to the elders; and "speech" or word is the declarations of the prophets. On that subject, cf. Jeremiah 8:8-10. To smite with the tongue is to ruin by slanders and malicious charges, cf. Jeremiah 9:2, Jeremiah 9:4,Jeremiah 9:7, where the tongue is compared to a lying bow and deadly arrow, Psalm 64:4., Psalm 59:8, etc. That they had the prophet's death in view appears from Jeremiah 18:23; although their further speech: We will not give heed to his words, shows that in the discourse against which they were so enraged, he had said "nothing that, according to their ideas, was directly and immediately punishable with death" (Hitz.); cf. Jeremiah 26:6, Jeremiah 26:11. Against these schemes Jeremiah cries to God in Jeremiah 18:19 for help and protection. While his adversaries are saying: People should give no heed to his speeches, he prays the Lord to give heed to him and to listen to the sayings of his enemies. "My contenders," who contend against me, cf. Jeremiah 35:1; Isaiah 49:25. - In support of his prayer he says in Jeremiah 18:20 : Shall evil be repaid for good? cf. Psalm 35:12. In his discourses he had in view nothing but the good of the people, and he appeals to the prayers he had presented to the Lord to turn away God's anger from the people, cf. Jeremiah 14:7., Jeremiah 18:19-22. (On "my standing before Thee," cf. Jeremiah 15:1.) This good they seek to repay with ill, by lying charges to dig a pit for his soul, i.e., for his life, into which pit he may fall; cf. Psalm 57:7, where, however, instead of שׁוּחה (Jeremiah 2:6; Proverbs 22:14; Proverbs 23:27), we have שׁיחה, as in Jeremiah 18:22, Chet. - He prays the Lord to requite them for this wickedness by bringing on the people that which Jeremiah had sought to avert, by destroying them with famine, sword, and disease. The various kinds of death are, Jeremiah 18:21, distributed rhetorically amongst the different classes of the people. The sons, i.e., children, are to be given up to the famine, the men to the sword, the young men to the sword in war. The suffix on הגּרם refers to the people, of which the children are mentioned before, the men and women after. On הגּר על ידי ח, cf. Ezekiel 35:5; Psalm 63:11. "Death," mentioned alongside of sword and famine, is death by disease and pestilence, as in Jeremiah 15:2.
Treasury of Scripture Knowledge
"The LORD will send on you curses, confusion, and frustration in all that you undertake to do, until you are destroyed and perish quickly on account of the evil of your deeds, because you have forsaken me.
2 Kings 21:6
And he burned his son as an offering and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger.
2 Kings 21:16
Moreover, Manasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, besides the sin that he made Judah to sin so that they did what was evil in the sight of the LORD.
2 Kings 23:10
And he defiled Topheth, which is in the Valley of the Son of Hinnom, that no one might burn his son or his daughter as an offering to Molech.
But you who forsake the LORD, who forget my holy mountain, who set a table for Fortune and fill cups of mixed wine for Destiny,
And I will declare my judgments against them, for all their evil in forsaking me. They have made offerings to other gods and worshiped the works of their own hands.
for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.