Jeremiah 5:19
WEB
It will happen when you say, ‘Why has Yahweh our God done all these things to us?’ Then you shall say to them, ‘Just as you have forsaken me and served foreign gods in your land, so you will serve strangers in a land that is not yours.’
BSB
And when the people ask, ‘For what offense has the LORD our God done all these things to us?’ You are to tell them, ‘Just as you have forsaken Me and served foreign gods in your land, so will you serve foreigners in a land that is not your own.’”
KJV
¶ And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
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
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
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
H8478
n-m — bottom, below, in lieu of
Derivation: from the same as 8430;
the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc.
KJV: as, beneath, × flat, in(-stead), (same) place (where...is), room, for...sake, stead of, under, × unto, × when...was mine, whereas, (where-) fore, with.
n.[m.] — the under part
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
H4100
i — what?, how?, why?, when?, what!, how!, what, whatever, that which
Derivation: or מַה; or מָ; or מַ; also מֶה; a primitive particle;
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
KJV: how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why.
pron.interrog — what?
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
1. interrog. what?
2. Used adverbially
3. Indef. pron.
4. With preps.
H6213
v — do, make
Derivation: a primitive root;
to do or make, in the broadest sense and widest application
KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, × certainly, have the charge of, commit, deal (with), deck, displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, feast, (fight-) ing man, finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, hinder, hold (a feast), × indeed, be industrious, journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, × sacrifice, serve, set, shew, × sin, spend, × surely, take, × thoroughly, trim, × very, vex, be (warr-) ior, work(-man), yield, use.
vb — do
עָשָׂה 2622 vb. do, make
Qal 2524
I.
1. do (1560 t.)
2. deal with
3. oft. in phr. do kindness with
4. abs. act, act with effect
II.
1. make (670 t.)
2. produce, yield
3. prepare, esp. of dressing and cooking food
4. make offering
5. attend to, put in order
6. observe, celebrate, religious festival
7. acquire property of various kinds
8. appoint priests
9. bring about of י׳’s effecting a deliverance
10. use
11. spend, pass, days of life
Niph. 97
1. be done
2.
a. be made, of concr. things
b. be produced from vine
c. be prepared, of food
d. be offered
e. be observed, passover
f. be used
Pu. I was made
vb — press
[עָשָׂה] vb. Pi. press, squeeze
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
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
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)
H428
d — these, those
Derivation: prolonged from 411;
these or those
KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m).
pr.pl.m — these
אֵ֫לֶּה pr.pl.m. & f. these
a. in appos. to a subst. with a pron. suff. (always without the article)
b. repeated, אלה … ואלה, these … those
c. with the art. (but only after a subst. determined likewise by the art.)
d. with preps.
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
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
H5800
v — loosen, relinquish, permit
Derivation: a primitive root;
to loosen, i.e. relinquish, permit, etc.
KJV: commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, × surely.
vb — leave
עָזַב 213 vb. leave, forsake, loose
Qal
1. leave, c. acc.
2. leave, abandon, forsake
3. let loose, set free, let go
Niph.
1. be left to
2. be forsaken, of house of God
Pu. (or Qal pass.) be deserted, of city
H5647
v — work, serve, till, enslave
Derivation: a primitive root;
to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.
KJV: × be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper,
vb — work
עָבַד 290 vb. work, serve
Qal
1. labour, work, do work
2. work for another, serve him by labour
3. serve as subjects
4. serve God
5. serve י׳ with Levitical service
Niph.
1. be tilled, of land
2. dub. cultivated field
Pu. worked
Hiph.
1. compel to labour as slaves
2. make to serve as subjects
3. cause to serve God
Hoph. be led or enticed to serve
H5236
n-m — foreign, foreigner, heathendom
Derivation: ' from 5234;
foreign, or (concretely) a foreigner, or (abstractly) heathendom
KJV: alien, strange ( -er).
n.[m.] — that which is foreign
נֵכָר n.[m.] that which is foreign, foreignness
H776
n-f — earth, land
Derivation: from an unused root probably meaning to be firm;
the earth (at large, or partitively a land)
KJV: × common, country, earth, field, ground, land, × natins, way, + wilderness, world.
n. f — earth
אֶ֫רֶץ n. f. & (seld.) m. earth, land
1.
a. earth, whole earth (opp. to a part)
b. earth, opp. to heaven, sky
c. earth = inhabitants of earth
2. land =
a. country, territory
b. district, region
c. trial territory
d. piece of ground
e. specif. land of Canaan, or Israel
f. = inhabitants of land
g. used even of Shᵉʼôl
3.
a. ground, surface of ground
b. soil, as productive
4. אֶרֶץ in phrases
a. people of the land
b. in measurements of distance
c. the country of the plain, level or plain country
d. land of the living
e. end(s) of the earth
5. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
H3651
adv — set upright, just, rightly, so
Derivation: from 3559;
properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner, time and relation; often with other particles)
KJV: after that (this, -ward, -wards), as... as, (for-) asmuch as yet, be (for which) cause, following, howbeit, in (the) like (manner, -wise), × the more, right, (even) so, state, straightway, such (thing), surely, there (where) -fore, this, thus, true, well, × you.
forasmuch as
כִּי עַל כֵּן forasmuch as
adj — right
כֵּן adj. right, veritable, honest
1. right
2. veritable, true
3. pl. concr. honest (men)
adv — so
כֵּן adv. so
H2114
v — turn aside, be a foreigner, strange, profane, commit adultery
Derivation: a primitive root;
to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery
KJV: (come from) another (man, place), fanner, go away, (e-) strange(-r, thing, woman).
vb — be a stranger
[זוּר] vb. be a stranger
Qal
1. Pf. become estranged
2. Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
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Verses 10–19
Jeremiah 5:10–19
We may observe in these verses, as before,
I. The sin of this people, upon which the commission signed against them is grounded. God disowns them and dooms them to destruction, Jer 5:10. But is there not a cause? Yes; for, 1. They have deserted the law of God (Jer 5:11): The house of Israel and the house of Judah, though at variance with one another, yet both agreed to deal very treacherously against God. They forsook the worship of him, and therein violated their covenants with him; they revolted from him, and played the hypocrite with him. 2. They have defied the judgments of God and given the lie to his threatenings in the mouth of his prophets, Jer 5:12, Jer 5:13. They were often told that evil would certainly come upon them; they must expect some desolating judgment, sword or famine; but they were secure and said, We shall have peace, though we go on. For, (1.) They did not fear what God is. They belied him, and confronted the dictates even of natural light concerning him; for they said, "It is not he, that is, he is not such a one as we have been made to believe he is; he does not see, or not regard, or will not require it; and therefore no evil shall come upon us." Multitudes are ruined by being made to believe that God will not be so strict with them as his word says he will; nay, by this artifice Satan undid us all: You shall not surely die. So here: Neither shall we see sword nor famine. Vain hopes of impunity are the deceitful support of all impiety. (2.) They did not fear what God said. The prophets gave them fair warning, but they turned it off with a jest: "They do but talk so, because it is their trade; they are words of course, and words are but wind. It is not the word of the Lord that is in them; it is only the language of their melancholy fancy or their ill-will to their country, because they are not preferred." Note, Impenitent sinners are not willing to own any thing to be the word of God that makes against them, that tends either to part them from, or disquiet them in, their sins. They threaten the prophets: "They shall become wind, shall pass away unregarded, and thus shall it be done unto them; what they threaten against us we will inflict upon them. Do they frighten us with famine? Let them be fed with the bread of affliction." So Micaiah was, Kg1 22:27. "Do they tell us of the sword? Let them perish by the sword," Jer 2:30. Thus their mocking and misusing God's messengers filled the measure of their iniquity.
II. The punishment of this people for their sin. 1. The threatenings they laughed at shall be executed (Jer 5:14): Because you speak this word of contempt concerning the prophets, and the word in their mouths, therefore God will put honour upon them and their words, for not one iota or tittle of them shall fall to the ground, Sa1 3:19. Here God turns to the prophet Jeremiah, who had been thus bantered, and perhaps had been a little uneasy at it: Behold, I will make my words in thy mouth fire. God owns them for his words, though men denied them, and will as surely make them to take effect as the fire consumes combustible material that is in its way. The word shall be fire and the people wood. Sinners by sin make themselves fuel to that wrath of God which is revealed from heaven against all ungodliness and unrighteousness of men in the scripture. The word of God will certainly be too hard for those that contend with it. Those shall break who will not bow before it. 2. The enemy they thought themselves in no danger of shall be brought upon them. God gives them their commission (Jer 5:10): "Go you up upon her walls, mount them, trample upon them, tread them down. Walls of stone, before the divine commission, shall be but mud walls. Having made yourselves masters of the walls, you may destroy at pleasure. You may take away her battlements, and leave the fenced fortified cities to lie open; for her battlements are not the Lord's he does not own them and therefore will not protect and fortify them." They were not erected in his fear, nor with a dependence upon him; the people have trusted to them more than to God, and therefore they are not his. When the city is filled with sin God will not patronise the fortifications of it, and then they are paper walls. What can defend us when he who is our defence, and the defender of all our defences, has departed from us? Num 14:9. What is not of God cannot stand, not stand long, nor stand us in any stead. What dreadful work these invaders should make is here described (Jer 5:15): Lo, I will bring a nation upon you, O house of Israel! Note, God has all nations at his command, does what he pleases with them and makes what use he pleases of them. And sometimes he is pleased to make the nations of the earth, the heathen nations, a scourge to the house of Israel, when that has become a hypocritical nation. This nation of the Chaldeans is here said to be a remote nation; it is brought upon them from afar, and therefore will make the greater spoil and the longer stay, that the soldiers may pay themselves well for so long a march. "It is a nation that thou hast had no commerce with, by reason of their distance, and therefore canst not expect to find favour with." God can bring trouble upon us from places and causes very remote. It is a mighty nation, that there is no making head against, an ancient nation, that value themselves upon their antiquity and will therefore be the more haughty and imperious. It is a nation whose language thou knowest not; they spoke the Syriac tongue, which the Jews at that time were not acquainted with, as appears, Kg2 18:26. The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deu 28:49, which it seems to have a reference to, for the law and the prophets exactly agree. They are well armed: Their quiver is as an open sepulchre; their arrows shall fly so thick, hit so sure, and wound so deep, that they shall be reckoned to breathe nothing but death and slaughter: they are able-bodied, all effective, mighty men, Jer 5:16. And, when they have made themselves masters of the country, they shall devour all before them, and reckon all their own that they can lay their hands on, Jer 5:17. (1.) They shall strip the country, shall not only sustain, but surfeit, their soldiers with the rich products of this fruitful land. "They shall not store up (then it might possibly by retrieved), but eat up thy harvest in the field and thy bread in the house, which thy sons and thy daughters should eat." Note, What we have we have for our families, and it is a comfort to see our sons and daughters eating that which we have taken care and pains for. But it is a grievous vexation to see it devoured by strangers and enemies, to see their camps victualled with our stores, while those that are dear to us are perishing for want of it: this also is according to the curse of the law, Deu 28:33. "They shall eat up thy flocks and herds, out of which thou hast taken sacrifices for thy idols; they shall not leave thee the fruit of thy vines and fig-trees." (2.) They shall starve the towns: "They shall impoverish thy fenced cities" (and what fence is there against poverty, when it comes like an armed man?), "those cities wherein thou trustedst to be a protection to the country." Note, It is just with God to impoverish that which we make our confidence. They shall impoverish them with the sword, cutting off all provisions from coming to them and intercepting trade and commerce, which will impoverish even fenced cities.
III. An intimation of the tender compassion God has yet for them. The enemy is commissioned to destroy and lay waste, but must not make a full end, Jer 5:10. Though they make a great slaughter, yet some must be left to live; though they make a great spoil, yet something must be left to live upon, for God has said it (Jer 5:18) with a non obstante - a nevertheless to the present desolation: "Even in those days, dismal as they are, I will not make a full end with you;" and, if God will not, the enemy shall not. God has mercy in store for his people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further.
IV. The justification of God in these proceedings against them. As he will appear to be gracious in not making a full end with them, so he will appear to be righteous in coming so near it, and will have it acknowledged that he has done them no wrong, Jer 5:19. Observe, 1. A reason demanded, insolently demanded, by the people for these judgments. They will say "Wherefore doth the Lord our God do all this unto us? What provocation have we given him, or what quarrel has he with us?" As if against such a sinful nation there did not appear cause enough of action. Note, Unhumbled hearts are ready to charge God with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. But, 2. Here is a reason immediately assigned. The prophet is instructed what answer to give them; for God will be justified when he speaks, though he speaks with ever so much terror. He must tell them that God does this against them for what they have done against him, and that they may, if they please, read their sin in their punishment. Do not they know very well that they have forsaken God, and therefore can they think it strange if he has forsaken them? Have they forgotten how often they served gods in their own land, that good land, in the abundance of the fruits of which they ought to have served God with gladness of heart? and therefore is it not just with God to make them serve strangers in a strange land, where they can call nothing their own, as he has threatened to do? Deu 28:47, Deu 28:48. Those that are fond of strangers, to strangers let them go.
Cross-references: Jer 5:10 · Jer 5:11 · Jer 5:12 · Jer 5:13 · 1Kgs 22:27 · Jer 2:30 · Jer 5:14 · 1Sam 3:19 · Num 14:9 · Jer 5:15 · 2Kgs 18:26 · Deut 28:49 · Jer 5:16 · Jer 5:17 · Deut 28:33 · Jer 5:18 · Jer 5:19 · Deut 28:47 · Deut 28:48