Jeremiah 51:3
in Jeremiah 51Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction!
BSB
The same verse in ASV and KJV ▾
ASV
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host.
KJV
Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.
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This verse in Jeremiah 51
Commentary
5 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
The man who bends the bow, and the heavy-armed soldier who vaunts himself in his coat of mail (Jer 46:4 note), represent the Babylonians who defend the city.
This site's exposition
the spirit of a destroyer
on Jeremiah 51:1-6
The LORD will stir up “the spirit of a destroyer” and send strangers “to winnow her and empty her land.” Verse 5 sets assurance inside the judgment: “Israel and Judah have not been abandoned by their God.” The exiles are told to flee and escape with their lives.
The record, by era
The Puritans and the Awakening2 voices
Against him that bendeth let the archer bend his bow,....
Observe here, When we have been reading the word of God it becomes us to direct to him whose word it is a humble believing acknowledgment of the truth, equity, and goodness, of what we have read.
The Nineteenth Century1 voice
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
The Chaldean version and JEROME, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth his bow bend it." But the close of the verse is addressed to the Median invaders; therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as in the Chaldean version.
The words behind it
14 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| אֶֽל־ | ʾel- | may not | H408 → | 724 times |
| יִדְרֹ֤ךְ | yidrokh | he bend | H1869 → | 62 times |
| הַדֹּרֵךְ֙ | hadorekh | the [one] bending | H1869 → | 62 times |
| קַשְׁתּ֔וֹ | kashto | bow his | H7198 → | 76 times |
| וְאֶל־ | veel- | and may not | H408 → | 724 times |
| יִתְעַ֖ל | yital | he lift | H5927 → | 890 times |
| בְּסִרְיֹנ֑וֹ | besiryono | in armor his | H5630 → | |
| וְאַֽל־ | veal- | and may not | H408 → | 724 times |
| תַּחְמְלוּ֙ | tachmelu | you spare | H2550 → | 41 times |
| אֶל־ | ʾel- | <to> | H413 → | 5510 times |
| בַּ֣חֻרֶ֔יהָ | bachureiha | young men its | H970 → | 44 times |
| הַחֲרִ֖ימוּ | hacharimu | totally destroy | H2763 → | 52 times |
| כָּל־ | kol- | all | H3605 → | 5413 times |
| צְבָאָֽהּ׃ | tzevaah | army its | H6635 → | 485 times |
אֶֽל־may not
ʾel-H408 →724 times
יִדְרֹ֤ךְhe bend
yidrokhH1869 →62 times
הַדֹּרֵךְ֙the [one] bending
hadorekhH1869 →62 times
קַשְׁתּ֔וֹbow his
kashtoH7198 →76 times
וְאֶל־and may not
veel-H408 →724 times
יִתְעַ֖לhe lift
yitalH5927 →890 times
בְּסִרְיֹנ֑וֹin armor his
besiryonoH5630 →
וְאַֽל־and may not
veal-H408 →724 times
תַּחְמְלוּ֙you spare
tachmeluH2550 →41 times
אֶל־<to>
ʾel-H413 →5510 times
בַּ֣חֻרֶ֔יהָyoung men its
bachureihaH970 →44 times
הַחֲרִ֖ימוּtotally destroy
hacharimuH2763 →52 times
כָּל־all
kol-H3605 →5413 times
צְבָאָֽהּ׃army its
tzevaahH6635 →485 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
James 2:13For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.
it leads to
- Matthew 5:7
Blessed are the merciful, for they will be shown mercy.
- Proverbs 21:13
Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer.
- Matthew 6:15
But if you do not forgive men their trespasses, neither will your Father forgive yours.
- Luke 6:37
Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
- Ephesians 2:4–7
But because of His great love for us, God, who is rich in mercy,
- Matthew 5:7
Through
Jeremiah 50:14Line up in formation around Babylon, all you who draw the bow! Shoot at her! Spare no arrows! For she has sinned against the LORD.
it leads to
- Jeremiah 50:29
Summon the archers against Babylon, all who string the bow. Encamp all around her; let no one escape. Repay her according to her deeds; do to her as she has done. For she has…
- Jeremiah 50:29
Through
Jeremiah 50:21Go up against the land of Merathaim, and against the residents of Pekod. Kill them and devote them to destruction. Do all that I have commanded you,” declares the LORD.
it leads to
- Ezekiel 23:23
the Babylonians and all the Chaldeans, the men of Pekod, Shoa, and Koa, and all the Assyrians with them—all desirable young men, governors and commanders, officers and men of renown, mounted on horses.
- Ezekiel 23:23
Through
Jeremiah 46:4Harness the horses; mount the steeds; take your positions with helmets on! Polish your spears; put on armor!
it leads to
- Ezekiel 21:9–11
“Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished—
- Ezekiel 21:9–11
Where this verse is studied
On this page
About Jeremiah

This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
