Jeremiah 21 13

Jeremiah 21:13 kjv

Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?

Jeremiah 21:13 nkjv

"Behold, I am against you, O inhabitant of the valley, And rock of the plain," says the LORD, "Who say, 'Who shall come down against us? Or who shall enter our dwellings?'

Jeremiah 21:13 niv

I am against you, Jerusalem, you who live above this valley on the rocky plateau, declares the LORD? you who say, "Who can come against us? Who can enter our refuge?"

Jeremiah 21:13 esv

"Behold, I am against you, O inhabitant of the valley, O rock of the plain, declares the LORD; you who say, 'Who shall come down against us, or who shall enter our habitations?'

Jeremiah 21:13 nlt

I will personally fight against the people in Jerusalem,
that mighty fortress ?
the people who boast, "No one can touch us here.
No one can break in here."

Jeremiah 21 verses

Jeremiah 21 13 Meaning

The verse declares that Jerusalem's royal inhabitants are to hear the word of the Lord concerning their impending downfall. It identifies them as inheritors of David's throne but asserts they will be brought out like refuse to face judgment.

Jeremiah 21 13 Context

Jeremiah chapter 21 records the prophecy delivered to Zedekiah, the last king of Judah, during the final siege of Jerusalem by the Babylonians. The city was facing imminent destruction and exile. The prophecy's setting is within the context of severe divine judgment upon Judah for their persistent sins, including idolatry, injustice, and rebellion against God's messengers. The pronouncements are dire, detailing the futility of Zedekiah's current reliance on Egypt for aid, and the inevitable conquest by Babylon.

Jeremiah 21 13 Word Analysis

• "And" (וְ — wə): A conjunctive particle, linking this statement to previous declarations or commands.
• "you" (אַתֶּם — 'attem): Plural masculine pronoun, addressing the royal house of Judah, including the king and his princes.
• "shall hear" (תִּשְׁמְעוּ — tishma'u): Future tense verb, indicating a coming auditory reception of the message.
• "O" (הֹ — ho): An interjection of address, drawing attention to the following.
• "house" (בֵּית — beyt): Refers to the dynasty or royal lineage.
• "king" (מֶלֶךְ — melekh): The reigning monarch, specifically Zedekiah.
• "of Judah" (יְהוּדָה — Yehudah): Denoting the kingdom of Judah, distinct from the northern kingdom of Israel.
• "Lo," (הִנֵּה — hinneh): An exclamation used to draw attention to something significant, often indicating immediacy or importance.
• "it" (כִּי — ki): "For" or "because," introducing the reason or content of what is to be heard.
• "is" (יֵשׁ — yesh): Present tense of "to be," indicating existence or presence.
• "to you" (אֶתְכֶם — 'etkem): Pronominal suffix, plural, "you all."
• "word" (דְּבַר — dǝḇar): Message, saying, or oracle.
• "of the" (יְהוָה — YHWH): The covenant name of God.
• "LORD" (אֱלֹהִים — 'Elohim): God Almighty, a general term for deity.
• "Which" (אֲשֶׁר — 'asher): Relative pronoun, connecting the word to its source or content.
• "you" (אֹתָם — otam): Plural accusative pronoun, referring to the house of Judah, the recipients.
• "now" (עַתָּה — 'attah): Indicates the present time or an immediate action.
• "do" (עוֹשֶׂה — 'oseh): Present participle, "doing" or "making."
• "you" (אַתֶּם — 'attem): Plural masculine pronoun.
• "possess," (כְּבוּשׁ — kəḇush): Literally "subdue" or "conquer," but in this context, "possess" or "own."
• "But" (וְ — wə): Conjunction indicating contrast.
• "I" (אָנֹכִי — 'anokhi): First-person singular pronoun, emphasizing the speaker (God).
• "will do" (עָשִׂיתִי — 'asitî): Perfect tense verb, often used with future meaning when introduced by a particle, expressing divine action.
• "to" (אֶל — 'el): Preposition indicating direction.
• "this" (הַזֶּה — hazzeh): Demonstrative pronoun, "this thing."
• "place" (הַמָּקוֹם — hammāqom): The specific location, Jerusalem.
• "as" (כִּ — kî): "as" or "like."
• "one" (בְּ — bə): Preposition, "in."
• "who" (אֲשֶׁר — 'asher): Relative pronoun.
• "refuses" (נִאֲץ — ni'ats): Verb meaning to spurn, despise, or treat with contempt.
• "his" (רֵעֵהוּ — rē'ēhu): "his friend" or "his companion."
• "house" (בַּיִת — bayit): Referring to one's dwelling or family.

Group Analysis:The phrase "house of the king of Judah" emphasizes the lineage and the systemic nature of leadership responsible for the nation's covenantal failures. The juxtaposition of God's declarative action ("I will do to this place") with their current possession ("as you possess") highlights the futility of their earthly security against divine judgment. The concept of "spurning his house" implies a rejection of what God has given them, including the covenant and the land, as a result of their corrupt governance.

Jeremiah 21 13 Bonus Section

The term "refuse" (ni'ats) carries a strong connotation of contempt and discarding. It speaks to a value judgment by God, finding the king and his house worthless in their current state. This language echoes God's consistent judgment against pride and rebellion found throughout Scripture. The idea of being "cast out" is a recurring theme for those who reject God, contrasting with those who are upheld and dwell in His presence. The ultimate hope, however, is woven into Jeremiah's message, pointing to a future King from David's line who would establish righteousness, fulfilling God’s promises despite present judgments.

Jeremiah 21 13 Commentary

This verse is a direct indictment against the ruling house of Judah, including King Zedekiah. God announces His sovereign decision to bring destruction upon Jerusalem, likening the king's lineage to refuse cast out from a dwelling. This "spurning" signifies that they have been rejected by God due to their unfaithfulness and corrupt leadership, which has led to their current dire circumstances. It underscores the idea that covenant promises are conditional upon obedience and that ultimate possession is not determined by human power but by divine decree. Their kings had squandered the inheritance, and now God, who originally gave the land, was dispossessing them like unwanted refuse.