Jeremiah 26:8
WEB
When Jeremiah had finished speaking all that Yahweh had commanded him to speak to all the people, the priests and the prophets and all the people seized him, saying, “You shall surely die!
BSB
and as soon as he had finished telling all the people everything the LORD had commanded him to say, the priests and prophets and all the people seized him, shouting, “You must surely die!
KJV
¶ Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H3615
v — end, cease, be finished, perish, complete, prepare, consume
Derivation: a primitive root;
to end, whether intransitive (to cease, be finished, perish) or transitive (to complete, prepare, consume)
KJV: accomplish, cease, consume (away), determine, destroy (utterly), be (when... were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, × fully, × have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste.
vb — be complete
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
1.
a. be complete, at an end, of a period of time
b. be completed, finished, of a work
c. be accomplished, fulfilled
d. be idealy complete, be determined, always in a bad sense, plotted
2.
a. be spent, used up (prop. come to an end), of water
b. waste away, be exhausted, fail
c. come to an end, vanish = perish, be destroyed
Pi.
1.
a. complete, bring to an end, finish, a thing, task, work, etc.
b. complete a period of time
c. finish doing a thing
d. make an end, end
e. accomplish, fulfil, bring to pass
f. accomplish in thought, determine
2.
a. put an end to, cause to cease
b. cause to fail, exhaust, use up, spend
c. destroy, sts. exterminate
H3414
n-pr-m — Jirmejah
Derivation: or יִרְמְיָהוּ; from 7311 and 3050; Jah will rise;
Jirmejah, the name of eight or nine Israelites
KJV: Jeremiah.
n.pr.m — Jeremiah
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
1. proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
2. of Libnah, father of Josiah’s wife
3. Gadite, David’s time
4. Manassite
5. Benjamite
6. Gadite
7. priestly name
H1696
v — arrange, speak, subdue
Derivation: a primitive root;
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.
vb — speak
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H6680
v — constitute, enjoin
Derivation: a primitive root;
(intensively) to constitute, enjoin
KJV: appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.
vb — lay charge
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H8610
v — manipulate, seize, capture, wield, overlay, use unwarrantably
Derivation: a primitive root;
to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay; figuratively, to use unwarrantably
KJV: catch, handle, (lay, take) hold (on, over), stop, × surely, surprise, take.
vb — lay hold of
תָּפַשׂ vb. lay hold of, wield
Qal
1. lay hold of, seize
2. grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
H3548
n-m — officiating, priest, acting priest
Derivation: active participle of 3547;
literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
KJV: chief ruler, × own, priest, prince, principal officer.
n.m — priest
כֹּהֵן 750 n.m. priest
H5030
n-m — prophet, inspired man
Derivation: from 5012;
a prophet or (generally) inspired man
KJV: prophecy, that prophesy, prophet.
n.m — spokesman
נָבִיא 306 n.m. spokesman, speaker, prophet
1. genuine prophet of י׳
2. false prophets
3. heathen prophets
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H4191
v — die, kill
Derivation: a primitive root;
to die (literally or figuratively); causatively, to kill
KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
vb — die
מוּת vb. die
Qal
1. die, of natural or other causes
2. die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
1. abs., elsewhere c. acc., subj. man
2. subj. God, by inflicting penalty
3. of animals killing men
4. bring to a premature death
Hoph. be killed, put to death
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Verses 7–15
Jeremiah 26:7–15
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.
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.
Cross-references: Jer 26:7 · Jer 26:8 · Jer 26:9 · Ps 56:5 · 1Kgs 9:6 · Jer 26:10 · Jer 26:11 · Jer 22:1 · Jer 5:31 · Jer 26:12 · Jer 26:15 · Jer 26:13 · Jer 26:14