TRV
Translation
King James Version
Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.
KJV (with Strong's)
Thus saith H559 the LORD H3068 of hosts H6635, the God H430 of Israel H3478; Behold, I will bring H935 upon this city H5892 and upon all her towns H5892 all the evil H7451 that I have pronounced H1696 against it, because they have hardened H7185 their necks H6203, that they might not hear H8085 my words H1697.
Complete Jewish Bible
"This is what ADONAI-Tzva'ot, the God of Isra'el, says: 'I am bringing on this city and all its surrounding villages all the disaster I have pronounced against it; because they have stiffened their necks and refused to pay attention to my words.'"
Berean Standard Bible
“This is what the LORD of Hosts, the God of Israel, says: ‘Behold, I am about to bring on this city and on all the villages around it every disaster I have pronounced against them, because they have stiffened their necks so as not to heed My words.’”
American Standard Version
Thus saith Jehovah of hosts, the God of Israel, Behold, I will bring upon this city and upon all its towns all the evil that I have pronounced against it; because they have made their neck stiff, that they may not hear my words.
World English Bible Messianic
Thus says the LORD of Hosts, the God of Israel, Behold, I will bring on this city and on all its towns all the evil that I have pronounced against it; because they have made their neck stiff, that they may not hear my words.
Geneva Bible (1599)
Thus saith the Lord of hostes, the God of Israel, Beholde, I will bring vpon this citie, and vpon all her townes, all the plagues that I haue pronounced against it, because they haue hardened their neckes, and would not heare my wordes.
Young's Literal Translation
`Thus said Jehovah of Hosts, God of Israel: Lo, I am bringing in unto this city, and on all its cities, all the evil that I have spoken against it, for they have hardened their neck--not to hear My words!'
In the KJVVerse 19,423 of 31,102
Study This Verse
Commentary on Jeremiah 19 verses 10–15
10 ¶ Then shalt thou break the bottle in the sight of the men that go with thee,
11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.
12 Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:
13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.
14 Then came Jeremiah from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD'S house; and said to all the people,
15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.
The message of wrath delivered in the foregoing verses is here enforced, that it might gain credit, two ways: -
I. By a visible sign. The prophet was to take along with him an earthen bottle (Jer 19:1), and, when he had delivered his message, he was to break the bottle to pieces (Jer 19:10), and the same that were auditors of the sermon must be spectators of the sign. He had compared this people, in the chapter before, to the potter's clay, which is easily marred in the making. But some might say, "It is past that with us; we have been made and hardened long since." "And what though you be," says he, "the potter's vessel is as soon broken in the hand of any man as the vessel while it is soft clay is marred in the potter's hand, and its case is, in this respect, much worse, that the vessel while it is soft clay, though it be marred, may be moulded again, but, after it is hardened, when it is broken it can never be pieced again." Perhaps what they see will affect them more than what they only hear talk of; that is the intention of sacramental signs, and teaching by symbols was anciently used. In the explication of this sign he must inculcate what he had before said, with a further reference to the place where this was done, in the valley of Tophet. 1. As the bottle was easily, irresistibly, and irrecoverably broken by the Chaldean army, Jer 19:11. They depended much upon the firmness of their constitution, and the fixedness of their courage, which they thought hardened them like a vessel of brass; but the prophet shows that all that did but harden them like a vessel of earth, which, though hard, is brittle and sooner broken than that which is not so hard. Though they were made vessels of honour, still they were vessels of earth, and so they shall be made to know if they dishonour God and themselves, and serve not the purposes for which they were made. It is God himself, who made them, that resolves to unmake them: I will break this people and this city, dash them in pieces like a potter's vessel; the doom of the heathen (Psa 2:9, Rev 2:27), but now Jerusalem's doom, Isa 30:14. A potter's vessel, when once broken, cannot be made whole again, cannot be cured, so the word is. The ruin of Jerusalem shall be an utter ruin; no hand can repair it but his that broke it; and if they return to him, though he has torn, he will heal. 2. This was done in Tolphet, to signify two things: - (1.) That Tophet should be the receptacle of the slain: They shall bury in Tophet till there be no place to bury any more there; they shall jostle for room to lay their dead, and a very little room will then serve those who, while they lived, laid house to house and field to field. Those that would be placed alone in the midst of the earth while they were above ground, and obliged all about them to keep their distance, must lie with the multitude when they are underground, for there are innumerable before them. (2.) That Tophet should be a resemblance of the whole city (Jer 19:12): I will make this city as Tophet. As they had filled the valley of Tophet with the slain which they sacrificed to their idols, so God will fill the whole city with the slain that shall fall as sacrifices to the justice of God. We read (Kg2 23:10) of Josiah's defiling Tophet, because it had been abused to idolatry, which he did (as should seem, Jer 19:14) by filling it with the bones of men; and, whatever it was before, thenceforward it was looked upon as a detestable place. Dead carcases, and other filth of the city, were carried thither, and a fire was continually kept there for the burning of it. This was the posture of that valley when Jeremiah was sent thither to prophesy; and so execrable a place was it looked upon to be that, in the language of our Saviour's time, hell was called, in allusion to it, Gehenna, the valley of Hinnom. "Now" (says God) "since that blessed reformation, when Tophet was defiled, did not proceed as it ought to have done, nor prove a thorough reformation, but though the idols in Tophet were abolished and made odious those in Jerusalem remained, therefore will I do with the city as Josiah did by Tophet, fill it with the bodies of men, and make it a heap of rubbish." Even the houses of Jerusalem, and those of the kings of Judah, the royal palaces not excepted, shall be defiled as the place of Tophet (Jer 19:13), and for the same reason, because of the idolatries that have been committed there; since they will not defile them by a reformation, God will defile them by a destruction, because upon the roofs of their houses they have burnt incense unto the host of heaven. The flat roofs of their houses were sometimes used by devout people as convenient places for prayer (Act 10:9), and by idolaters they were used as high places, on which they sacrificed to strange gods, especially to the host of heaven, the sun, moon, and stars, that there they might be so much nearer to them and have a clearer and fuller view of them. We read of those that worshipped the host of heaven upon the house-tops (Zep 1:5), and of altars on the top of the upper chamber of Ahaz, Kg2 23:12. This sin upon the house-tops brought a curse into the house, which consumed it, and made it a dunghill like Tophet.
II. By a solemn recognition and ratification of what he had said in the court of the Lord's house, Jer 19:14, Jer 19:15. The prophet returned from Tophet to the temple, which stood upon the hill over that valley, and there confirmed, and probably repeated, what he had said in the valley of Tophet, for the benefit of those who had not heard it; what he had said he would stand to. Here, as often before, he both assures them of judgments coming upon them and assigns the cause of them, which was their sin. Both these are here put together in a little compass, with a reference to all that had gone before. 1. The accomplishment of the prophecies is here the judgment threatened. The people flattered themselves with a conceit that God would be better than his word, that the threatening was but to frighten them and keep them in awe a little; but the prophet tells them that they deceive themselves if they think so: For thus saith the Lord of hosts, who is able to make his words good, I will bring upon this city, and upon all her towns, all the smaller cities that belong to Jerusalem the metropolis, all the evil that I have pronounced against it. Note, Whatever men may think to the contrary, the executions of Providence will fully answer the predictions of the word, and God will appear as terrible against sin and sinners as the scripture makes him; nor shall the unbelief of men make either his promises or his threatenings of no effect or of less effect than they were thought to be of. 2. The contempt of the prophecies is here the sin charged upon them, as the procuring cause of this judgment. It is because they have hardened their necks, and would not bow and bend them to the yoke of God's commands, would not hear my words, that is, would not heed them and yield obedience to them. Note, The obstinacy of sinners in their sinful ways is altogether their own fault; if their necks are hardened, it is their own act and deed, they have hardened them; if they are deaf to the word of God, it is because they have stopped their own ears. We have need therefore to pray that God, by his grace, would deliver us from hardness of heart and contempt of his word and commandments.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Verse 14, 15) But Jeremiah came from Topheth, where the Lord had sent him to prophesy, and he stood in the court of the house of the Lord and said to all the people: This is what the Lord of hosts, the God of Israel, says: Behold, I will bring upon this city and upon all its towns all the evil that I have pronounced against it, because they have stiffened their necks, refusing to hear my words. After breaking a jar or a small bottle in the presence of the elders of the people in Topheth, which Jeremiah had brought with him, he prophesied the words of the Lord to crush the people and the city of Jerusalem. Then he returned and stood in the court of the house of the Lord and spoke to the whole multitude that had not gone to Topheth, warning them that the Lord would bring upon the city of Jerusalem and all its towns all the evil that he had spoken against it. And lest we should think the sentence cruel, he gives the reasons why he will bring evil upon them. 'Because,' he says, 'they have hardened their neck, that they might not hear my words: nor have they done penance for their many wickednesses, desiring to do penance.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 19:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 19:15 delivers a definitive pronouncement of divine judgment from the LORD of hosts, the God of Israel, against Jerusalem and all its surrounding towns. This verse declares that all the calamity and disaster previously foretold will indeed come to pass, directly attributing this severe consequence to the people's stubborn and unrepentant refusal to heed God's words and warnings, signifying a complete breakdown of their covenant relationship and the inevitable culmination of their persistent rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful Literary Devices to convey its message with impactful authority. The most prominent is the Idiom "hardened their necks," which is a vivid anthropomorphic metaphor drawn from the behavior of stubborn draft animals. This idiom effectively conveys the people's willful, unyielding resistance to God's commands, refusing to submit to His "yoke" of instruction. This phrase is a form of Synecdoche, where the "neck" represents the entire person's will, disposition, and rebellious attitude. The declaration "Thus saith the LORD of hosts, the God of Israel" serves as a Formulaic Introduction common in prophetic literature, lending immense authority and divine gravitas to the message, emphasizing its origin directly from the sovereign God. The emphatic declaration "all the evil that I have pronounced" uses Hyperbole to underscore the totality and certainty of the impending judgment, creating a sense of inescapable doom for the disobedient nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 19:15 profoundly underscores the biblical principle that persistent and unrepentant rebellion against God's revealed will inevitably leads to divine judgment. It highlights God's unwavering commitment to His covenant, which includes both blessings for obedience and curses for disobedience. The "evil" brought upon the city is not arbitrary malice but the just consequence of a people who have repeatedly and willfully rejected their covenant Lord. This demonstrates God's holiness and His demand for faithfulness, even when it requires severe disciplinary action to uphold His righteousness and the integrity of His word. The verse serves as a stark reminder that God's patience has limits, and His warnings are to be taken with utmost seriousness, for His character demands that sin be addressed.
REFLECTION AND APPLICATION
Jeremiah 19:15 is a sobering reminder that our posture towards God's word profoundly determines our destiny. The "hardening of necks" speaks to a deep-seated spiritual stubbornness, a refusal to bend our will to God's, which is a temptation for all people in every era. For us today, this verse calls for profound self-examination: are we truly listening to God's voice as revealed in Scripture, or are we selectively hearing what we want to hear, or worse, actively resisting His truth? God's desire is always for repentance and life, but He is also just and will not indefinitely tolerate rebellion. This passage challenges us to cultivate a soft heart, quick to hear and obey, recognizing that true freedom and blessing comes from humble submission to the Lord. It compels us to consider the weighty consequences of spiritual apathy and willful disobedience, urging us to respond with humility, repentance, and obedience to the Lord's ongoing call to faithfulness, ensuring our lives align with His revealed will.
Questions for Reflection
FAQ
What does "hardened their necks" mean in a biblical context?
Answer: The phrase "hardened their necks" is a powerful Hebrew idiom that describes stubbornness, obstinacy, and a defiant refusal to obey or submit to authority. It draws an image from an ox or other draft animal that stiffens its neck and refuses to yield to the yoke or the farmer's direction, pulling against the guidance rather than moving as commanded. Spiritually, it signifies a willful resistance to God's commands, warnings, and His covenant authority. It implies a deliberate choice to reject divine instruction and persist in disobedience, rather than bending in humility and obedience. This idiom is used throughout the Old Testament to describe Israel's frequent rebellion against the LORD, such as in Exodus 32:9 and Nehemiah 9:17.
Does God truly bring "evil" upon people, as stated in this verse?
Answer: In this context, the Hebrew word translated "evil" (ra'a) refers to calamity, disaster, or misfortune, not moral wickedness or sin on God's part. When the Bible states that God brings "evil," it means He brings about the just and deserved consequences of human sin and rebellion. He is not the author of moral evil, but He is sovereign over all circumstances, including judgment. This "evil" is a punitive action, a form of divine discipline or judgment, meant to correct or to demonstrate the gravity of unrepentant sin. It is the fulfillment of the curses pronounced in the covenant for disobedience, as seen in passages like Deuteronomy 28, where God outlines the consequences of turning away from Him.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 19:15 speaks of God's judgment on a rebellious Israel, its ultimate fulfillment and resolution are found in Christ. The "hardening of necks" and the refusal to hear God's words represent humanity's universal problem of sin and rebellion against a holy God. Just as Israel faced judgment for their stubbornness, all humanity stands under the condemnation of God's righteous wrath due to their own hardened hearts and willful disobedience (Romans 1:18). However, the "evil" (calamity/judgment) pronounced against sin was ultimately borne by Jesus Christ on the cross. He became the "curse for us" (Galatians 3:13), suffering the full weight of God's righteous judgment against sin, so that those who believe might be spared from eternal condemnation. Furthermore, Christ, as the ultimate Prophet and faithful Son, perfectly heard and obeyed the Father's words, never hardening His neck (Hebrews 5:8). Through His atoning sacrifice, He offers a new covenant where God promises to remove the "heart of stone" and give a "heart of flesh" (Ezekiel 36:26), enabling His people to truly hear and obey His words, transforming those who once had hardened necks into humble, responsive followers of the Lamb of God (John 1:29).