Jeremiah 21:5
Parallel Verses
English Standard Version
I myself will fight against you with outstretched hand and strong arm, in anger and in fury and in great wrath.

King James Bible
And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

American Standard Version
And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great indignation.

Douay-Rheims Bible
And I myself will fight against you with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.

English Revised Version
And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

Webster's Bible Translation
And I myself will fight against you with an out-stretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

Jeremiah 21:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

tells why the curse should fall on that man: because (אשׁר, causal) he slew me not from the womb, i.e., according to what follows: while yet in the womb, and so (ותּהי with ו consec.) my mother would have become my grave. Logically considered, the subject to מותתני can only be the man on whom the curse of Jeremiah 20:15 is pronounced. But how could the man kill the child in the mother's womb? This consideration has given occasion to various untenable renderings. Some have taken "from the womb," according to Job 3:11, in the sense: immediately after birth, simul ac ex utero exiissem (Ros.). This is grammatically fair enough, but it does not fall in with the context; for then the following Vav consec. must be taken as having the negative force "or rather," the negation being repeated in the next clause again (Ros., Graf). Both these cases are grammatically inadmissible. Others would supply "Jahveh" as subject to מותתני, or take the verb as with indefinite subject, or as passive. But to supply "Jahveh" is quite arbitrary; and against the passive construction it must be said that thus the causal nexus, indicated by אשׁר, between the man on whom the curse is to fall and the slaying of the child is done away with, and all connection for the אשׁר with what precedes would be lost. The difficulty arising from simply accepting the literal meaning is solved by the consideration, that the curse is not levelled against any one particular person. The man that was present at the birth, so as to be able to bring the father the news of it, might have killed the child in the mother's womb. Jeremiah is as little thinking how this could happen as, in the next words, he is of the possibility of everlasting pregnancy. His words must be taken rhetorically, not physiologically. That pregnancy is everlasting that has no birth at the end of it. - In Jeremiah 20:18 a reason for the curse is given, in that birth had brought him only a life of hardship and sorrow. To see hardship, i.e., experience, endure it. His days pass away, vanish in shame, i.e., shame at the discomfiture of hopes; for his life-calling produces no fruit, his prophetic work is in vain, since he cannot save his people from destruction.

The curse on the day of birth closes with a sigh at the wretchedness of life, without any hint that he again rises to new joyful faith, and without God's reprimanding him for his discontent as in Jeremiah 11:19. This difficulty the comm. have not touched upon; they have considered only the questions: how at all such a curse in the mouth of a prophet is to be defended; and whether it is in its right place in this connection, immediately after the words so full of hope as Jeremiah 20:11. (cf. Ng.). The latter question we have already discussed art the beginning of the exposition of these verses. As to the first, opinions differ. Some take the curse to be a purely rhetorical form, having no object whatsoever. For, it is said, the long past day of his birth is as little an object on which the curse could really fall, as is the man who told his father of the birth of a son - a man who in all probability never had a real existence (Ng.). To this view, ventured so early as Origen, Cor. a Lap. has justly answered: obstat, quod dies illa exstiterit fueritque creatura Dei; non licet autem maledicere alicui creaturae Dei, sive illa praesens sit sive praeterita. Others, as Calv., espied in this cursing quasi sacrilegum furorem, and try to excuse it on the ground that the principium hujus zeli was justifiable, because Jeremiah cursed the day of his birth not because of personal sufferings, sicknesses, poverty, and the like, but quoniam videret se perdere operam, quum tamen fideliter studeret eam impendere in salutem populi, deinde quum videret doctrinam Dei obnoxiam esse probris et vituperationibus, quum videret impios ita procaciter insurgere, quum videret totam pietatem ita haberi ludibrio. But the sentence passed, that the prophet gravissime peccaverit ut esset contumeliosus in Deu, is too severe one, as is also that of the Berleburg Bible, that "Jeremiah therein stands for an example of warning to all faithful witnesses for the truth, showing that they should not be impatient of the reproach, contempt, derision, and mockery that befall them on that account, if God's long-suffering bears with the mockers so long, and ever delays His judgments." For had Jeremiah sinned so grievously, God would certainly have reproached him with his wrong-doing, as in Jeremiah 15:19. Since that is not here the case, we are not entitled to make out his words to be a beacon of warning to all witnesses for the truth. Certainly this imprecation was not written fore our imitation; for it is doubtless an infirmitas, as Seb. Schm. called it - an outbreak of the striving of the flesh against the spirit. But it should be to us a source of instruction and comfort. From it we should, on the one hand, learn the full weight of the temptation, so that we may arm ourselves with prayer in faith as a weapon against the power of the tempter; on the other hand, we should see the greatness of God's grace, which raises again those that are stumbling to their fall, and does not let God's true servants succumb under the temptation, as we gather from the fact, that the Lord does not cast off His servant, but gives him the needed strength for carrying on the heavy labours of his office. - The difficulty that there is no answer from the Lord to this complaint, neither by way of reprimand nor of consolation, as in Jeremiah 12:5., Jeremiah 15:10, Jeremiah 15:19., is solved when we consider that at his former complainings the Lord had said to him all that was needed to comfort him and raise him up again. A repetition of those promises would have soothed his bitterness of spirit for a time, perhaps, but not permanently. For the latter purpose the Lord was silent, and left him time to conquer from within the temptation that was crushing him down, by recalling calmly the help from God he had so often hitherto experienced in his labours, especially as the time was now not far distant in which, by the bursting of the threatened judgment on Jerusalem and Judah, he should not only be justified before his adversaries, but also perceive that his labour had not been in vain. And that Jeremiah did indeed victoriously struggle against this temptation, we may gather from remembering that hereafter, when, especially during the siege of Jerusalem under Zedekiah, he had still sorer afflictions to endure, he no longer trembles or bewails the sufferings connected with his calling.

Jeremiah 21:5 Parallel Commentaries

Treasury of Scripture Knowledge

I.

Isaiah 63:10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.

Lamentations 2:4,5 He has bent his bow like an enemy: he stood with his right hand as an adversary...

with an.

Jeremiah 32:17 Ah Lord GOD! behold, you have made the heaven and the earth by your great power and stretched out arm...

Exodus 6:6 Why say to the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians...

Exodus 9:15 For now I will stretch out my hand, that I may smite you and your people with pestilence; and you shall be cut off from the earth.

Deuteronomy 4:23 Take heed to yourselves, lest you forget the covenant of the LORD your God, which he made with you, and make you a graven image...

Isaiah 5:25 Therefore is the anger of the LORD kindled against his people, and he has stretched forth his hand against them, and has smitten them...

Isaiah 9:12,17,21 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away...

Isaiah 10:4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away...

Ezekiel 20:33,34 As I live, said the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you...

Nahum 1:5,6 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yes, the world, and all that dwell therein...

Cross References
Exodus 6:6
Say therefore to the people of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment.

Deuteronomy 4:34
Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs, by wonders, and by war, by a mighty hand and an outstretched arm, and by great deeds of terror, all of which the LORD your God did for you in Egypt before your eyes?

Isaiah 5:25
Therefore the anger of the LORD was kindled against his people, and he stretched out his hand against them and struck them, and the mountains quaked; and their corpses were as refuse in the midst of the streets. For all this his anger has not turned away, and his hand is stretched out still.

Isaiah 63:10
But they rebelled and grieved his Holy Spirit; therefore he turned to be their enemy, and himself fought against them.

Jeremiah 6:12
Their houses shall be turned over to others, their fields and wives together, for I will stretch out my hand against the inhabitants of the land," declares the LORD.

Jeremiah 32:37
Behold, I will gather them from all the countries to which I drove them in my anger and my wrath and in great indignation. I will bring them back to this place, and I will make them dwell in safety.

Jeremiah 36:7
It may be that their plea for mercy will come before the LORD, and that every one will turn from his evil way, for great is the anger and wrath that the LORD has pronounced against this people."

Jump to Previous
Anger Angry Arm Feeling Fight Fighting Fought Fury Great Hand Indignation Mighty Outstretched Out-Stretched Stretched-Out Strong War Wrath
Jump to Next
Anger Angry Arm Feeling Fight Fighting Fought Fury Great Hand Indignation Mighty Outstretched Out-Stretched Stretched-Out Strong War Wrath
Links
Jeremiah 21:5 NIV
Jeremiah 21:5 NLT
Jeremiah 21:5 ESV
Jeremiah 21:5 NASB
Jeremiah 21:5 KJV

Jeremiah 21:5 Bible Apps
Jeremiah 21:5 Biblia Paralela
Jeremiah 21:5 Chinese Bible
Jeremiah 21:5 French Bible
Jeremiah 21:5 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Jeremiah 21:4
Top of Page
Top of Page