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Jeremiah 15:1 [study!]

American Standard Version (ASV 1901) [2]
— Then said Jehovah unto me, Though Moses and Samuel stood before me, yet my mind would not be toward this people: cast them out of my sight, and let them go forth.
King James Version (KJV 1769)
— Then said the LORD unto me, Though Moses and Samuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth.
New American Standard Bible (NASB ©1995)
— Then the LORD said to me, “Even though Moses and Samuel were to stand before Me, My heart would not be with this people; send them away from My presence and let them go!
Webster's Revision of the KJB (WEB 1833)
— Then said the LORD to me, Though Moses and Samuel stood before me, [yet] my mind [could] not [be] towards this people: cast [them] out of my sight, and let them go forth.
Darby's Translation (DBY 1890)
— And Jehovah said unto me, Though Moses and Samuel stood before me, my soul [would] not [turn] toward this people. Send [them] out of my sight, and let them go forth.
Rotherham's Emphasized Bible (EBR 1902)
— Then said Yahweh unto me, Though Moses and Samuel should stand, before me, My soul could not, be toward this people,—Send them away from before me, And let them go forth.
Young's Literal Translation (YLT 1898)
— And Jehovah saith unto me: Though Moses and Samuel should stand before Me, My soul is not toward this people, Send from before My face, and they go out.
Douay-Rheims Challoner Revision (DR 1750)
— And the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth.
Original King James Bible (AV 1611) [2]
— Then said the LORD vnto me, Though Moses and Samuel stood before me, [yet] my minde [could] not [be] toward this people, cast [them] out of my sight, and let them goe foorth.
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord said to me, Though Mosheh{gr.Moses} and Samuel stood before my face, my soul could not be toward them: dismiss this people, and let them go forth.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then said Yahweh unto me, Though Mosheh and Shemuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then said 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
unto x413
(0413) Complement
אֵל
'el
{ale}
(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, Though x518
(0518) Complement
אִם
'im
{eem}
A primitive particle; used very widely as demonstrative, lo!; interrogitive, whether?; or conditional, if, although; also Oh that!, when; hence as a negative, not.
M מֹשֶׁה 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
and ml שְׁמוּאֵל 8050
{8050} Prime
שְׁמוּאֵל
Sh@muw'el
{sehm-oo-ale'}
From the passive participle of H8085 and H0410; heard of God; Shemuel, the name of three Israelites.
stood 5975
{5975} Prime
עָמַד
`amad
{aw-mad'}
A primitive root; to stand, in various relations (literally and figuratively, intransitively and transitively).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
before 6440
{6440} Prime
פָּנִים
paniym
{paw-neem'}
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.).
me, [yet] my mind 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
[could] not x369
(0369) Complement
אַיִן
'ayin
{ah'-yin}
As if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle.
[be] toward x413
(0413) Complement
אֵל
'el
{ale}
(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.
this x2088
(2088) Complement
זֶה
zeh
{zeh}
A primitive word; the masculine demonstrative pronoun, this or that.
people: 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
cast x7971
(7971) Complement
שָׁלַח
shalach
{shaw-lakh'}
A primitive root; to send away, for, or out (in a great variety of applications).
[them] out y7971
[7971] Standard
שָׁלַח
shalach
{shaw-lakh'}
A primitive root; to send away, for, or out (in a great variety of applications).
z8761
<8761> Grammar
Stem - Piel (See H8840)
Mood - Imperative (See H8810)
Count - 446
of x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
my sight, 6440
{6440} Prime
פָּנִים
paniym
{paw-neem'}
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.).
and let them go forth. 3318
{3318} Prime
יָצָא
yatsa'
{yaw-tsaw'}
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Jamieson-Fausset-Brown Commentary

Jeremiah 15:1

_ _ Jeremiah 15:1-21. God’s reply to Jeremiah’s intercessory prayer.

_ _ Moses ... Samuel — eminent in intercessions (Exodus 32:11, Exodus 32:12; 1 Samuel 7:9; Psalms 99:6).

_ _ be toward — could not be favorably inclined toward them.

_ _ out of my sight — God speaks as if the people were present before Him, along with Jeremiah.

Matthew Henry's Commentary

Jeremiah 15:1-9

_ _ We scarcely find any where more pathetic expressions of divine wrath against a provoking people than we have here in these verses. The prophet had prayed earnestly for them, and found some among them to join with him; and yet not so much as a reprieve was gained, nor the least mitigation of the judgment; but this answer is given to the prophet's prayers, that the decree had gone forth, was irreversible, and would shortly be executed. Observe here,

_ _ I. What the sin was upon which this severe sentence was grounded. 1. It is in remembrance of a former iniquity; it is because of Manasseh, for that which he did in Jerusalem, Jeremiah 15:4. What that was we are told, and that it was for it that Jerusalem was destroyed, 2 Kings 24:3, 2 Kings 24:4. It was for his idolatry, and the innocent blood which he shed, which the Lord would not pardon. He is called the son of Hezekiah because his relation to so good a father was a great aggravation of his sin, so far was it from being an excuse of it. The greatest part of a generation was worn off since Manasseh's time, yet his sin is brought into the account; as in Jerusalem's last ruin God brought upon it all the righteous blood shed on the earth, to show how heavy the guilt of blood will light and lie somewhere, sooner or later, and that reprieves are not pardons. 2. It is in consideration of their present impenitence. See how their sin is described (Jeremiah 15:6): “Thou hast forsaken me, my service and thy duty to me; thou hast gone backward into the ways of contradiction, art become the reverse of what thou shouldst have been and of what God by his law would have led thee forward to.” See how the impenitence is described (Jeremiah 15:7): They return not from their ways, the ways of their own hearts, into the ways of God's commandments again. There is mercy for those who have turned aside if they will return; but what favour can those expect that persist in their apostasy?

_ _ II. What the sentence is. It is such as denotes no less than an utter ruin.

_ _ 1. God himself abandons and abhors them: My mind cannot be towards them. How can it be thought that the holy God should have any remaining complacency in those that have such a rooted antipathy to him? It is not in a passion, but with a just and holy indignation, that he says, “Cast them out of my sight, as that which is in the highest degree odious and offensive, and let them go forth, for I will be troubled with them no more.”

_ _ 2. He will not admit any intercession to be made for them (Jeremiah 15:1): “Though Moses and Samuel stood before me, by prayer or sacrifice to reconcile me to them, yet I could not be prevailed with to admit them into favour.” Moses and Samuel were two as great favourites of Heaven as ever were the blessings of this earth, and were particularly famed for the success of their mediation between God and his offending people; many a time they would have been destroyed if Moses had not stood before him in the breach; and to Samuel's prayers they owed their lives (1 Samuel 12:19); yet even their intercessions should not prevail, no, not though they were now in a state of perfection, much less Jeremiah's who was now a man subject to like passions as others. The putting of this as a case, Though they should stand before me, supposes that they do not, and is an intimation that saints in heaven are not intercessors for saints on earth. It is the prerogative of the Eternal Word to be the only Mediator in the other world, whatever Moses, and Samuel, and others were in this.

_ _ 3. He condemns them all to one destroying judgment or other. When God casts them out of his presence, whither shall they go forth? Jeremiah 15:2. Certainly nowhere to be safe or easy, but to be met by one judgment while they are pursued by another, till they find themselves surrounded with mischiefs on all hands, so that they cannot escape; Such as are for death to death. By death here is meant the pestilence (Revelation 6:8), for it is death without visible means. Such as are for death to death, or for the sword to the sword; every man shall perish in that way that God has appointed: the law that appoints the malefactor's death determines what death he shall die. Or, He that is by his own choice for this judgment, let him take it, or for that, let him take it, but by the one or the other they shall all fall and none shall escape. It is a choice like that which David was put to, and was thereby put into a great strait, 2 Samuel 24:14. Captivity is mentioned last, some think, because the sorest judgment of all, it being both a complication and continuance of miseries. That of the sword is again repeated (Jeremiah 15:3), and is made the first of another four frightful set of destroyers, which God will appoint over them, as officers over the soldiers, to do what they please with them. As those that escape the sword shall be cut off by pestilence, famine, or captivity, so those that fall by the sword shall be cut off by divine vengeance, which pursues sinners on the other side death; there shall be dogs to tear in the field to devour. And, if there be any that think to outrun justice, they shall be made the most public monuments of it: They shall be removed into all kingdoms of the earth (Jeremiah 15:4), like Cain, who, that he might be made a spectacle of horror to all, became a fugitive and a vagabond in the earth.

_ _ 4. They shall fall without being relieved. Who can do any thing to help them? for (1.) God, even their own God (so he had been) appears against them: I will stretch out my hand against thee, which denotes a deliberate determined stroke, which will reach far and wound deeply. I am weary with repenting (Jeremiah 15:6); it is a strange expression; they had behaved so provokingly, especially by their treacherous professions of repentance, that they had put even infinite patience itself to the stretch. God had often turned away his wrath when it was ready to break forth against them; but now he will grant no more reprieves. Miserable is the case of those who have sinned so long against God's mercy that at length they have sinned it away. (2.) Their own country expels them, and is ready to spue them out, as it had done the Canaanites that were before them; for so it was threatened (Leviticus 18:28): I will fan them with a fan in the gates of the land, in their own gates, through which they shall be scattered, or into the gates of the earth, into the cities of all the nations about them, Jeremiah 15:7. (3.) Their own children, that should assist them when they speak with the enemy in the gate, shall be cut off from them: I will bereave them of children, so that they shall have little hopes that the next generation will retrieve their affairs, for I will destroy my people; and, when the inhabitants are slain, the land will soon be desolate. This melancholy article is enlarged upon, Jeremiah 15:8, Jeremiah 15:9, where we have, [1.] The destroyer brought upon them. When God has bloody work to do he will find out bloody instruments to do it with. Nebuchadnezzar is here called a spoiler at noon-day, not a thief in the night, that is afraid of being discovered, but one that without fear shall break through and destroy all the fences of rights and properties, and this in the face of the sun and in defiance of its light: I have brought against the mother a young man, a spoiler (so some read it); for Nebuchadnezzar, when he first invaded Judah, was but a young man, in the first year of his reign. We read it, I have brought upon them, even against the mother of the young men, a spoiler, that is, against Jerusalem, a mother city, that had a very numerous family of young men: or that invasion was in a particular manner terrible to those mothers who had many sons fit for war, who must now hazard their lives in the high places of the field, and, being an unequal match for the enemy, would be likely to fall there, to the inexpressible grief of their poor mothers, who had nursed them up with a great deal of tenderness. The same God that brought the spoiler upon them caused him to fall upon it, that is, upon the spoil delivered to him, suddenly and by surprise; and then terrors came upon the city. the original is very abrupt — the city and terrors. O the city! what a consternation will it then be in! O the terrors that shall then seize it! Then the city and terrors shall be brought together, that seemed at a distance from each other. I will cause to fall suddenly upon her (upon Jerusalem) a watcher and terrors; so Mr. Gataker reads it, for the word is used for a watcher (Daniel 4:13, Daniel 4:23), and the Chaldean soldiers were called watchers, Jeremiah 4:16. [2.] The destruction made by this destroyer. A dreadful slaughter is here described. First, The wives are deprived of their husbands: Their widows are increased above the sand of the seas, so numerous have they now grown. It was promised that the men of Israel (for those only were numbered) should be as the sand of the sea for multitude; but now they shall be all cut off, and their widows shall be so. But observe, God says, They are increased to me. Though the husbands were cut off by the sword of his justice, their poor widows were gathered in the arms of his mercy, who has taken it among the titles of his honour to be the God of the widows. Widows are said to be taken into the number, the number of those whom God has a particular compassion and concern for. Secondly, The parents are deprived of their children: She that has borne seven sons, whom she expected to be the support and joy of her age, now languishes, when she has seen them all cut off by the sword in one day, who had been many years her burden and care. She that had many children has waxed feeble, 1 Samuel 2:5. See what uncertain comforts children are; and let us therefore rejoice in them as though we rejoiced not. When the children are slain the mother gives up the ghost, for her life was bound up in theirs: Her sun has gone down while it was yet day; she is bereaved of all her comforts just when she thought herself in the midst of the enjoyment of them. She is now ashamed and confounded to think how proud she was of her sons, how fond of them, and how much she promised herself from them. Some understand, by this languishing mother, Jerusalem lamenting the death of her inhabitants as passionately as ever poor mother bewailed her children. Many are cut off already, and the residue of them, who have yet escaped, and, as was hoped, were reserved to be the seed of another generation, even these will I deliver to the sword before their enemies (as the condemned malefactor is delivered to the sheriff to be executed), saith the Lord, the Judge of heaven and earth, who, we are sure, herein judges according to truth, though the judgment seem severe.

_ _ 5. They shall fall without being pitied (Jeremiah 15:5): “For who shall have pity on thee, O Jerusalem? When thy God has cast thee out of his sight, and his compassions fail and are shut up from thee, neither thy enemies nor thy friends shall have any compassion for thee. They shall have no sympathy with thee; they shall not bemoan thee nor be sorry for thee; they shall have no concern for thee, shall not go a step out of their way to ask how thou dost.” For, (1.) Their friends, who were expected to do these friendly offices, were all involved with them in the calamities, and had enough to do to bemoan themselves. (2.) It was plain to all their neighbours that they had brought all this misery upon themselves by their obstinacy in sin, and that they might easily have prevented it by repentance and reformation, which they were often in vain called to; and therefore who can pity them? O Israel! thou hast destroyed thyself. Those will perish for ever unpitied that might have been saved upon such easy terms and would not. (3.) God will thus complete their misery. He will set their acquaintance, as he did Job's at a distance from them; and his hand, his righteous hand, is to be acknowledged in all the unkindnesses of our friends, as well as in all the injuries done us by our foes.

John Wesley's Explanatory Notes

Jeremiah 15:1

Cast them out — I am not able to abide the sight of them, therefore let them go forth.

Geneva Bible Translation Notes

Jeremiah 15:1

Then said the LORD to me, (a) Though Moses and Samuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth.

(a) Meaning that if there were any man living moved with so great zeal toward the people as were these two, yet he would not grant this request, as he had determined the contrary, (Ezekiel 14:14).

Cross-Reference Topical ResearchStrong's Concordance
Though:

Jeremiah 7:16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
Jeremiah 11:14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble.
Jeremiah 14:11 Then said the LORD unto me, Pray not for this people for [their] good.
Ezekiel 14:14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD.
Ezekiel 14:21 For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?

Moses:

Exodus 32:11-14 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? ... And the LORD repented of the evil which he thought to do unto his people.
Numbers 14:13-20 And Moses said unto the LORD, Then the Egyptians shall hear [it], (for thou broughtest up this people in thy might from among them;) ... And the LORD said, I have pardoned according to thy word:
1 Samuel 7:9 And Samuel took a sucking lamb, and offered [it for] a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.
1 Samuel 12:23 Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
Psalms 99:6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

stood:

Jeremiah 18:20 Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them.
Genesis 19:27 And Abraham gat up early in the morning to the place where he stood before the LORD:
Psalms 106:23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].
Zechariah 3:3 Now Joshua was clothed with filthy garments, and stood before the angel.
Hebrews 9:24 For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

my mind:

Judges 5:9 My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
Proverbs 14:35 The king's favour [is] toward a wise servant: but his wrath is [against] him that causeth shame.

cast:

Jeremiah 7:15 And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.
Jeremiah 23:39 Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:
Jeremiah 52:3 For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.
2 Kings 17:20 And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
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Chain-Reference Bible Search

Gn 19:27. Ex 32:11. Nu 14:13. Jg 5:9. 1S 7:9; 12:23. 2K 17:20. Ps 99:6; 106:23. Pv 14:35. Jr 7:15, 16; 11:14; 14:11; 18:20; 23:39; 52:3. Ezk 14:14, 21. Zc 3:3. He 9:24.

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