Jeremiah 51:3

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) Let the archer bend his bow.—The words represent the sense of the original, but the Hebrew word for “archer” is literally bender, and so the iteration of the verb gains its full rhetorical force. On “brigandine,” as meaning the “coat of mail” of heavy-armed troops, see Note on Jeremiah 46:4. The two classes of soldiers describe collectively the garrison that defended Babylon.

Benson Commentary

Jeremiah 51:3-5. Against him that bendeth let the archer bend — See Jeremiah 50:14; and against him, that lifteth up himself in his brigandine — Or, coat of mail: suffer not them who are skilful in using the bow, or armed in coats of mail, to avail themselves any thing of their skill or their armour, but oppose them with superior skill and force. Thus the slain shall fall in the land of the Chaldeans — There seems to be a transposition of words in this sentence, the sense certainly being, Thus the Chaldeans shall fall down slain to the earth. For Israel hath not been (or rather, shall not be) forsaken, nor Judah of his God — “Though God was justly displeased with his people, yet he would not cast them off utterly, or deprive them of his protection, though he would do so to those that were the rod in his hand, to chastise and scourge his people.”

Matthew Henry's Concise Commentary

51:1-58 The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Re 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.

Barnes' Notes on the Bible

The man who bends the bow, and the heavy-armed soldier who vaunts himself in his coat of mail (Jeremiah 46:4 note), represent the Babylonians who defend the city.

Jamieson-Fausset-Brown Bible Commentary

3. Against him that bendeth—namely, the bow; that is, the Babylonian archer.

let the archer bend—that is, the Persian archer (Jer 50:4). 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 word "bend" is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow.

Matthew Poole's Commentary

Whatever arms the Babylonians shall be armed with, they shall meet with their matches; those that are archers shall meet with archers to bend the bow against them, and those who are otherwise armed shall meet with persons prepared to encounter them at their own weapons. Their whole host shall be destroyed, both young and old men.

Gill's Exposition of the Entire Bible

Against him that bendeth let the archer bend his bow,.... These are either the words of the Lord to the Medes and Persians, to the archers among them, to bend their bows and level their arrows against the Chaldeans, who had bent their bows and shot their arrows against others; or of the Medes and Persians stirring up one another to draw their bows, and fight manfully against the enemy:

and against him that lifteth up himself in his brigandine; or coat of mail; that swaggers about in it, proud of it, and putting his confidence in it, as if out of all danger. The sense is, that they should direct their arrows both against those that were more lightly or more heavily armed; since by them they might do execution among the one and the other:

and spare ye not her young men; because of their youth, beauty, and strength:

destroy ye utterly all her host; her whole army, whether officers or common soldiers; or let them be accoutred in what manner they will. The Targum is,

"consume all her substance.''

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. Let not the archer bend his bow, and let him not lift himself up, etc.] As the mg., when compared with the text, suggests, the Heb. is difficult. It is in fact ungrammatical and probably corrupt. It seems best to omit the negatives, and make the whole v. (as the latter part must be in any case) an address to the assailants of Babylon. If we retain the negatives, the sense will be that it will be useless for Babylon’s warriors to attempt her defence.

destroy ye utterly all] For mg. devote ye all, etc., See on Jeremiah 25:9 and cp. Jeremiah 50:21.

Pulpit Commentary

Verse 3. - Against him that bendeth, etc. There are two readings in the Hebrew Bible - one that given by the Authorized Version; the other, "Against him that bendeth (let) him that bendeth his bow (come)." The difficulty, however, is in the first two words of the clause, which are the same in either reading. It would be much simpler to alter a single point, and render, "Let not the archer bend his bow; and let him not lift himself up in his coat of mail" (for the old word "brigandine," see on Jeremiah 46:4); which might be explained of the Babylonians, on the analogy of Jeremiah 46:6, "Let him not bend his bow, for it will be useless;" but then the second half of the verse hardly suits the first - the prohibitions seem clearly intended to run on in a connected order. On the other hand, the descriptions, "him that bendeth," and "him that lifteth himself up in his brigandine," seem hardly a natural way of putting "the Chaldean army." Jeremiah 51:3

Keil and Delitzsch Biblical Commentary on the Old Testament

These strangers shall kill, without sparing, every warrior of Babylon, and annihilate its whole military forces. In the first half of the verse the reading is doubtful, since the Masoretes would have the second ידרד (Qeri) expunged, probably because (as Bttcher, N. Aehrenl. ii. S. 166, supposes) they considered it merely a repetition. The meaning is not thereby changed. According to the Qeri, we would require to translate, "against him who bends the bow, may there be, or come, one who bends his bow;" according to the Kethib, "against him who bends the bow, may he who bends his bow bend it." As to אל־ידרך with אשׁר omitted, cf. 1 Chronicles 15:12; 2 Chronicles 1:4, and Ewald, 333, b. יתעל בּס' stands in apposition to אל־ידרך ; יתעל is the Hithpael from עלה, and means to raise oneself: it is to be taken as the shortened form of the imperfect passive; cf. Gesenius, 128, Rem. 2. Certainly, the Hithpael of עלה occurs nowhere else, but it is quite appropriate here; so that it is unnecessary, with Hitzig, to adduce, for explanation, the Arabic tl', to stretch the head out of anything, or, with Ewald, to derive the form from the Aramaic עלל, Arabic gl, to thrust in. Neither is there any foundation for the remark, that the abbreviated form of the imperfect would be admissible only if אל were found instead of אל. Indeed, the Syriac, Targum, and Vulgate have actually read and rendered from אל, which several codices also present, "Let him not bend his bow, nor stretch himself in his coat of mail." But by this reading the first half of the verse is put in contradiction to the second; and this contradiction is not removed by the supposition of J. D. Michaelis and Hitzig, who refer these clauses to the Chaldeans, and find the thought expressed in them, that the Chaldeans, through loss of courage, cannot set themselves for defence. For, in that case, we would be obliged, with Hitzig, to explain as spurious the words that follow, "and spare ye not her young men;" but for this there is no valid reason. As to החרימוּ, cf. Jeremiah 50:21, Jeremiah 50:26. On Jeremiah 51:4, cf. Jeremiah 50:30 and Jeremiah 49:26. The suffix in "her streets" refers to Babylon.