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Jeremiah 1:11 [study!]

American Standard Version (ASV 1901) [2]
— Moreover the word of Jehovah came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree.
King James Version (KJV 1769)
— Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.
New American Standard Bible (NASB ©1995)
— The word of the LORD came to me saying, “What do you see, Jeremiah?” And I said, “I see a rod of an almond tree.”
Webster's Revision of the KJB (WEB 1833)
— Moreover the word of the LORD came to me, saying, Jeremiah, What seest thou? And I said, I see a rod of an almond-tree.
Darby's Translation (DBY 1890)
— And the word of Jehovah came to me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree.
Rotherham's Emphasized Bible (EBR 1902)
— Moreover the Word of Yahweh came unto me, saying, What canst thou see, Jeremiah? And I said, A twig of an almond-tree, can I see.
Young's Literal Translation (YLT 1898)
— And there is a word of Jehovah unto me, saying, 'What art thou seeing, Jeremiah?' And I say, 'A rod of an almond tree I am seeing.'
Douay-Rheims Challoner Revision (DR 1750)
— And the word of the Lord came to me, saying: What seest thou, Jeremias? And I said: I see a rod watching.
Original King James Bible (AV 1611) [2]
— Moreouer, the word of the LORD came vnto me, saying; Ieremiah, what seest thou? And I said, I see a rodde of an almond tree.
Brenton Greek Septuagint (LXX, Restored Names)
— And the word of the Lord came to me, saying, What seest thou? And I said, A rod of an almond tree.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Moreover the word of Yahweh came unto me, saying, Yirmeyah, what seest thou? And I said, I see a rod of an almond tree.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Moreover the word 1697
{1697} Prime
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
of Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
came x1961
(1961) Complement
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
me, saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Yirmy יִרמְיָה, 3414
{3414} Prime
From H7311 and H3050; Jah will rise; Jirmejah, the name of eight or nine Israelites.
what x4100
(4100) Complement
A primitive particle; properly interrogitive what? (including how?, why? and when?); but also exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational senses.
seest 7200
{7200} Prime
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
thou? x859
(0859) Complement
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
And I said, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
I x589
(0589) Complement
Contracted from H0595; I.
see 7200
{7200} Prime
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
a rod 4731
{4731} Prime
From an unused root meaning apparently to germinate; a shoot, that is, stick (with leaves on, or for walking, striking, guiding, divining).
of an almond tree. 8247
{8247} Prime
From H8245; the almond (tree or nut; as being the earliest in bloom).
Jamieson-Fausset-Brown Commentary

Jeremiah 1:11

_ _ rod — shoot, or branch.

_ _ almond tree — literally, “the wakeful tree,” because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God’s early execution of His purpose; Jeremiah 1:12, “hasten My word” (compare Amos 8:3).

Matthew Henry's Commentary

Jeremiah 1:11-19

_ _ Here, I. God gives Jeremiah, in vision, a view of the principal errand he was to go upon, which was to foretel the destruction of Judah and Jerusalem by the Chaldeans, for their sins, especially their idolatry. This was at first represented to him in a way proper to make an impression upon him, that he might have it upon his heart in all his dealings with this people.

_ _ 1. He intimates to him that the people were ripening apace for ruin and that ruin was hastening apace towards them. God, having answered his objection, that he was a child, goes on to initiate him in the prophetical learning and language; and, having promised to enable him to speak intelligibly to the people, he here teaches him to understand what God says to him; for prophets must have eyes in their heads as well as tongues, must be seers as well as speakers. He therefore asks him, “Jeremiah, what seest thou? Look about thee, and observe now.” And he was soon aware of what was presented to him: “I see a rod, denoting affliction and chastisement, a correcting rod hanging over us; and it is a rod of an almond-tree, which is one of the forwardest trees in the spring, is in the bud and blossom quickly, when other trees are scarcely broken out;” it flourishes, says Pliny, in the month of January, and by March has ripe fruits; hence it is called in the Hebrew, Shakedh, the hasty tree. Whether this rod that Jeremiah saw had already budded, as some think, or whether it was stripped and dry, as others think, and yet Jeremiah knew it to be of an almond-tree, as Aaron's rod was, is uncertain; but God explained it in the next words (v. 12): Thou hast well seen. God commended him that he was so observant, and so quick of apprehension, as to be aware, though it was the first vision he ever saw, that it was a rod of an almond-tree, that his mind was so composed as to be able to distinguish. Prophets have need of good eyes; and those that see well shall be commended, and not those only that speak well. “Thou hast seen a hasty tree, which signifies that I will hasten my word to perform it.” Jeremiah shall prophesy that which he himself shall live to see accomplished. We have the explication of this, Ezekiel 7:10, Ezekiel 7:11, “The rod hath blossomed, pride hath budded, violence has risen up into a rod of wickedness. The measure of Jerusalem's iniquity fills very fast; and, as if their destruction slumbered too long, they waken it, they hasten it, and I will hasten to perform what I have spoken against them.”

_ _ 2. He intimates to him whence the intended ruin should arise. Jeremiah is a second time asked: What seest thou? and he sees a seething-pot upon the fire (Jeremiah 1:13), representing Jerusalem and Judah in great commotion, like boiling water, by reason of the descent which the Chaldean army made upon them; made like a fiery oven (Psalms 21:9), all in a heat, wasting away as boiling water does and sensibly evaporating and growing less and less, ready to boil over, to be thrown out of their own city and land, as out of the pan into the fire, from bad to worse. Some think that those scoffers referred to this who said (Ezekiel 11:3), This city is the cauldron, and we are the flesh. Now the mouth or face of the furnace or hearth, over which this pot boiled, was towards the north, for thence the fire and the fuel were to come that must make the pot boil thus. So the vision is explained (Jeremiah 1:14): Out of the north an evil shall break forth, or shall be opened. It had been long designed by the justice of God, and long deserved by the sin of the people, and yet hitherto the divine patience had restrained it, and held it in, as it were; the enemies had intended it, and God had checked them; but now all restraints shall be taken off, and the evil shall break forth; the direful scene shall open, and the enemy shall come in like a flood. It shall be a universal calamity; it shall come upon all the inhabitants of the land, from the highest to the lowest, for they have all corrupted their way. Look for this storm to arise out of the north, whence fair weather usually comes, Job 37:22. When there was friendship between Hezekiah and the king of Babylon they promised themselves many advantages out of the north; but it proved quite otherwise: out of the north their trouble arose. Thence sometimes the fiercest tempests come whence we expected fair weather. This is further explained Jeremiah 1:15, where we may observe, (1.) The raising of the army that shall invade Judah and lay it waste: I will call all the families of the kingdoms of the north, saith the Lord. All the northern crowns shall unite under Nebuchadnezzar, and join with him in this expedition. They lie dispersed, but God, who has all men's hearts in his hand, will bring them together; they lie at a distance from Judah, but God, who directs all men's steps, will call them, and they shall come, though they be ever so far off. God's summons shall be obeyed; those whom he calls shall come. When he has work to do of any kind he will find instruments to do it, though he send to the utmost parts of the earth for them. And, that the armies brought into the field may be sufficiently numerous and strong, he will call not only the kingdoms of the north, but all the families of those kingdoms, into the service; not one able-bodied man shall be left behind. (2.) The advance of this army. The commanders of the troops of the several nations shall take their post in carrying on the siege of Jerusalem and the other cities of Judah. They shall set every one his throne, or seat. When a city is besieged we say, The enemy sits down before it. They shall encamp some at the entering of the gates, others against the walls round about, to cut off both the going out of the mouths and the coming in of the meat, and so to starve them.

_ _ 3. He tells him plainly what was the procuring cause of all these judgments; it was the sin of Jerusalem and of the cities of Judah (Jeremiah 1:16): I will pass sentence upon them (so it may be read) or give judgment against them (this sentence, this judgment) because of all their wickedness; it is this that plucks up the flood-gates and lets in this inundation of calamities. They have forsaken God and revolted from their allegiance to him, and have burnt incense to other gods, new gods, strange gods, and all false gods, pretenders, usurpers, the creatures of their own fancy, and they have worshipped the works of their own hands. Jeremiah was young, had looked but little abroad into the world, and perhaps did not know, nor could have believed, what abominable idolatries the children of his people were guilty of; but God tells him, that he might know what to level his reproofs against and what to ground his threatenings upon, and that he might himself be satisfied in the equity of the sentence which in God's name he was to pass upon them.

_ _ II. God excites and encourages Jeremiah to apply himself with all diligence and seriousness to his business. A great trust is committed to him. He is sent in God's name as a herald at arms, to proclaim war against his rebellious subjects; for God is pleased to give warning of his judgments beforehand, that sinners may be awakened to meet him by repentance, and so turn away his wrath, and that, if they do not, they may be left inexcusable. With this trust Jeremiah has a charge given him (Jeremiah 1:17): “Thou, therefore, gird up thy loins; free thyself from all those things that would unfit thee for or hinder thee in this service; buckle to it with readiness and resolution, and be not entangled with doubts about it.” He must be quick: Arise, and lose no time. He must be busy: Arise, and speak unto them in season, out of season. He must be bold: Be not dismayed at their faces, as before, Jeremiah 1:8. In a word, he must be faithful; it is required of ambassadors that they be so.

_ _ 1. In two things he must be faithful: — (1.) He must speak all that he is charged with: Speak all that I command thee. He must forget nothing as minute, or foreign, or not worth mentioning; every word of God is weighty. He must conceal nothing for fear of offending; he must alter nothing under pretence of making it more fashionable or more palatable, but, without addition or diminution, declare the whole counsel of God. (2.) He must speak to all that he is charged against; he must not whisper it in a corner to a few particular friends that will take it well, but he must appear against the kings of Judah, if they be wicked kings, and bear his testimony against the sins even of the princes thereof; for the greatest of men are not exempt from the judgments either of God's hand or of his mouth. Nay, he must not spare the priests thereof; though he himself was a priest, and was concerned to maintain the dignity of his order, yet he must not therefore flatter them in their sins. He must appear against the people of the land, though they were his own people, as far as they were against the Lord.

_ _ 2. Two reasons are here given why he should do thus: — (1.) Because he had reason to fear the wrath of God if he should be false: “Be not dismayed at their faces, so as to ??desert thy office, or shrink from the duty of it, lest I confound and dismay thee before them, lest I give thee up to thy faintheartedness.” Those that consult their own credit, ease, and safety, more than their work and duty, are justly left of God to themselves, and to bring upon themselves the shame of their own cowardliness. Nay, lest I reckon with thee for thy faintheartedness, and break thee to pieces; so some read it. Therefore this prophet says (Jeremiah 17:17), Lord, be not thou a terror to me. Note, The fear of God is the best antidote against the fear of man. Let us always be afraid of offending God, who after he has killed has power to cast into hell, and then we shall be in little danger of fearing the faces of men that can but kill the body, Luke 12:4, Luke 12:5. See Nehemiah 4:14. It is better to have all the men in the world our enemies than God our enemy. (2.) Because he had no reason to fear the wrath of men if he were faithful; for the God whom he served would protect him, and bear him out, so that they should neither sink his spirits nor drive him off from his work, should neither stop his mouth nor take away his life, till he had finished his testimony, Jeremiah 1:18. This young stripling of a prophet is made by the power of God as an impregnable city, fortified with iron pillars and surrounded with walls of brass; he sallies out upon the enemy in reproofs and threatenings, and keeps them in awe. They set upon him on every side; the kings and princes batter him with their power, the priests thunder against him with their church-censures, and the people of the land shoot their arrows at him, even slanderous and bitter words; but he shall keep his ground and make his part good with them; he shall still be a curb upon them (Jeremiah 1:19): They shall fight against thee, but they shall not prevail to destroy thee, for I am with thee to deliver thee out of their hands; nor shall they prevail to defeat the word that God sends them by Jeremiah, nor to deliver themselves; it shall take hold of them, for God is against them to destroy them. Note, Those who are sure that they have God with them (as he is if they be with him) need not, ought not, to be afraid, whoever is against them.

John Wesley's Explanatory Notes

Jeremiah 1:11

Came unto me — This and the boiling caldron, Jeremiah 1:13, is thought to be at the same time, and in the same vision, when he was first appointed to the work. Almond — tree — That had leaves, and probably blossoms on it like Aaron's. This is a tree that blossoms early, and speedily, and so it may point at either God's readiness, to smite, Jeremiah 1:12, or Israel's ripeness to be smitten; this rod being like a portentous comet, shewing to Jeremiah the miseries that were at hand, at the death of Josiah, which soon followed this vision, the taxing them by Pharaoh Necho, presently after the breaking in of the Chaldees, Syrians, Moabites, and Ammonites, and then the Babylonian captivity.

Geneva Bible Translation Notes

Jeremiah 1:11

Moreover the word of the LORD came to me, saying, Jeremiah, what seest thou? And I said, I see a (m) rod of an almond tree.

(m) He joins the sign with the word, for a more ample confirmation: signifying by the rod of the almond tree, which first buds, the hasty coming of the Babylonians against the Jews.

Cross-Reference Topical ResearchStrong's Concordance
what seest thou:

Amos 7:8 And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:
Amos 8:2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
Zechariah 4:2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof:
Zechariah 5:2 And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.

I see a rod:

Numbers 17:8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.
Ezekiel 7:10 Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
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