English Standard Version
Thus said the LORD to me: “Go and stand in the People’s Gate, by which the kings of Judah enter and by which they go out, and in all the gates of Jerusalem,
King James Bible
Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
American Standard Version
Thus said Jehovah unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
Thus saith the Lord to me: Go, and stand in the gate of the children of the people, by which the kings of Juda come in, and go out, and in all the gates of Jerusalem:
English Revised Version
Thus said the LORD unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
Webster's Bible Translation
Thus said the LORD to me; Go and stand in the gate of the children of the people, by which the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
Jeremiah 17:19 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Verse 12 is taken by many ancient comm. as a simple statement: a throne of glory, loftiness from the beginning, is the place of our sanctuary. This is grammatically defensible; but the view preferred by almost all moderns, that it is an apostrophe, is more in keeping with the tension of feeling in the discourse. The "place of our sanctuary" is the temple as the spot where God sits throned amidst His people, not the heaven as God's throne: Isaiah 66:1. This the pronoun our does not befit, since heaven is never spoken of as the sanctuary of Israel. Hence we must refer both the preceding phrases to the earthly throne of God in the temple on Zion. The temple is in Jeremiah 14:21 called throne of the כּבוד יהוה, because in it Jahveh is enthroned above the ark; Exodus 25:22; Psalm 80:2; Psalm 99:1. מראשׁון has here the sig. of מראשׁ, Isaiah 40:21; Isaiah 41:4, Isaiah 41:26; Isaiah 48:16 : from the beginning onwards, from all time. Heaven as the proper throne of God is often called מרום, loftiness; cf. Isaiah 57:15; Psalm 7:8; but so also is Mount Zion as God's earthly dwelling-place; cf. Ezekiel 17:23; Ezekiel 20:40. Zion is called loftiness from the beginning, i.e., from immemorial time, as having been from eternity chosen to be the abode of God's glory upon earth; cf. Exodus 15:17, where in the song of Moses by the Red Sea, Mount Zion is pointed out prophetically as the place of the abode of Jahveh, inasmuch as it had been set apart thereto by the sacrifice of Isaac; see the expos. of Exodus 15:17. Nor does מראשׁ always mean the beginning of the world, but in Isaiah 41:26 and Isaiah 48:16 it is used of the beginning of the things then under discussion. From the place of Jahveh's throne amongst His people, Jeremiah 17:13, the discourse passes to Him who is there enthroned: Thou hope of Israel, Jahveh (cf. Jeremiah 14:8), through whom Zion and the temple had attained to that eminence. The praise of God's throne prepares only the transition to praise of the Lord, who there makes known His glory. The address to Jahveh: Thou hope of Israel, is not a prayer directed to Him, so as to justify the objection against the vocative acceptation of Jeremiah 17:12, that it were unseemly to address words of prayer to the temple. The juxtaposition of the sanctuary as the throne of God and of Jahveh, the hope of Israel, involves only that the forsaking of the sanctuary on Zion is a forsaking of Jahveh, the hope of Israel. It needs hardly be observed that this adverting to the temple as the seat of Jahve's throne, whence help may come, is not in contradiction to the warning given in Jeremiah 7:4, Jeremiah 7:9. against false confidence in the temple as a power present to protect. That warning is aimed against the idolaters, who believed that God's presence was so bound up with the temple, that the latter was beyond the risk of harm. The Lord is really present in the temple on Zion only to those who draw near Him in the confidence of true faith. All who forsake the Lord come to shame. This word the Lord confirms through the mouth of the prophet in the second part of the verse. יסוּרי, according to the Chet., is a substantive from סוּר, formed like יריב from ריב (cf. Ew. 162, a); the Keri וסוּרי is partic. from סוּר with ו cop. - an uncalled-for conjecture. My departers equals those that depart from me, shall be written in the earth, in the loose earth, where writing speedily disappears. ארץ, synonymous with עפר, cf. Job 14:8, suggesting death. The antithesis to this is not the graving in rock, Job 19:24, but being written in the book of life; cf. Daniel 12:1 with Exodus 32:32. In this direction the grounding clause points: they have forsaken the fountain of living water (Jeremiah 2:13); for without water one must pine and perish. - On this follows directly,
Treasury of Scripture Knowledge
"Stand in the gate of the LORD's house, and proclaim there this word, and say, Hear the word of the LORD, all you men of Judah who enter these gates to worship the LORD.
Let those be put to shame who persecute me, but let me not be put to shame; let them be dismayed, but let me not be dismayed; bring upon them the day of disaster; destroy them with double destruction!
and say: 'Hear the word of the LORD, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter by these gates.
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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.