English Standard Version
You shall say, ‘Hear the word of the LORD, O kings of Judah and inhabitants of Jerusalem. Thus says the LORD of hosts, the God of Israel: Behold, I am bringing such disaster upon this place that the ears of everyone who hears of it will tingle.
King James Bible
And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle.
American Standard Version
and say, Hear ye the word of Jehovah, O kings of Judah, and inhabitants of Jerusalem: thus saith Jehovah of hosts, the God of Israel, Behold, I will bring evil upon this place, which whosoever heareth, his ears shall tingle.
And thou shalt say: Hear the word of the Lord, O ye kings of Juda, and ye inhabitants of Jerusalem: Thus saith the Lord of hosts, the God of Israel: Behold I will bring an affliction upon this place: so that whoever shall hear it, his ears shall tingle:
English Revised Version
and say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; thus saith the LORD of hosts, the God of Israel, Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle.
Webster's Bible Translation
And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, which whoever heareth, his ears shall tingle.
Jeremiah 19:3 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
1 Samuel 3:11
Then the LORD said to Samuel, "Behold, I am about to do a thing in Israel at which the two ears of everyone who hears it will tingle.
2 Kings 21:12
therefore thus says the LORD, the God of Israel: Behold, I am bringing upon Jerusalem and Judah such disaster that the ears of everyone who hears of it will tingle.
Hear, O earth; behold, I am bringing disaster upon this people, the fruit of their devices, because they have not paid attention to my words; and as for my law, they have rejected it.
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.
"Thus says the LORD of hosts, the God of Israel, behold, I am bringing upon this city and upon all its towns all the disaster that I have pronounced against it, because they have stiffened their neck, refusing to hear my words."
Therefore, thus says the LORD, the God of hosts, the God of Israel: Behold, I am bringing upon Judah and all the inhabitants of Jerusalem all the disaster that I have pronounced against them, because I have spoken to them and they have not listened, I have called to them and they have not answered."
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