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Selected Verse: Jeremiah 51:15 - Updated King James

Verse	Translation	Text
Jer 51:15	Updated King James	He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heaven by his understanding.
	King James	He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Repeated from Jer 10:12-16; except that "Israel" is not in the Hebrew of Jer 51:19, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In the tenth chapter the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (Jer 51:13); but God can, by merely "uttering His voice," create "many waters" (Jer 51:16). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (Jer 51:15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Repeated from Jer 10:12-16; except that "Israel" is not in the Hebrew of Jer 51:19, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In the tenth chapter the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (Jer 51:13); but God can, by merely "uttering His voice," create "many waters" (Jer 51:16). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (Jer 51:15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.

Notes on the Bible, by Albert Barnes, [1834]
A transcript of Jer 10:12-16.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The omnipotence of the Lord and Creator of the whole world will destroy the idols of Babylon, and break the mighty kingdom that rules the world. Jer 51:15. "He who made the earth by His strength, establishing the world by His wisdom, and stretched out the heavens by His understanding; Jer 51:16. When, thundering, He makes a roaring sound of water in the heavens, He causes clouds to ascend from the end of the earth, makes lightnings for the rain, and brings forth the wind out of His treasures. Jer 51:17. Every man without knowledge is brutish; every goldsmith is ashamed because of the image: for his molten work is a lie, and there is no spirit in them. Jer 51:18. They are vanity, a work of mockery; in their time of visitation they perish. Jer 51:19. The Portion of Jacob is not like these; for He is the framer of all, and of the tribe of his inheritance: Jahveh of hosts is His name. Jer 51:20. Thou art a hammer to me, weapons of war; and with thee I will break nations in pieces, and with thee destroy kingdoms. Jer 51:21. And with thee I will break in pieces the horse and his rider, and with thee I will break in pieces the chariot and its rider. Jer 51:22. And with thee I will break in pieces man and woman, and with thee I will break in pieces old and young, and with thee I will break in pieces young man and maiden. Jer 51:23. And with thee I will break in pieces the shepherd and his flock, and with thee I will break in pieces the husbandman and his yoke [of oxen], and with thee I will break in pieces governors and deputy-governors. Jer 51:24. And I will recompense to Babylon, and to all the inhabitants of Chaldea, all their evil which they have done in Zion before your eyes, saith Jahveh. Jer 51:25. Behold, I am against thee, O mountain of destruction, saith Jahve, that destroyed all the earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and make thee a burnt mountain, Jer 51:26. So that they shall not take from thee a stone for a corner, or a stone for foundations; but thou shalt be desolations for ever, saith Jahveh." In order to establish, against all doubt, the fall of Babylon that has been announced under solemn oath, Jeremiah, in Jer 51:15-19. repeats a passage from the address in Jer 10:12-16, in which he holds up before the people, by way of warning, the almighty power of the living God, and the destruction of the idols at the time of the judgment. In Jer 51:10 he wished, by means of this announcement, to combat the fears of the idolatrous people for the power of the heathen gods; here he seeks by the same means to destroy the confidence of the Chaldeans in their gods, and to state that all idols will be destroyed before the almighty power of the Creator and Ruler of the whole world on the day of judgment, and Israel shall then learn that He who formed the universe will show Himself, by the fall of Babylon, as the Creator of Israel. The whole passage is repeated verbatim, on till a change made in Jer 51:19, where ישׂראל is omitted before שׁבט נחלתו, and these words are connected with what precedes: "He is the former of all, and of the tribe which belongs to Him as His own property," i.e., Israel. This alteration is not to be put to the account of a copyist, who omitted the word "Israel" through an oversight, but is due to Jeremiah: there was no need here, as in Jer 10, for bringing into special prominence the relation of Israel to his God. (Note: In Jer 10:16 the lxx have taken no account either of ישׂראל or שׁבט. Hence Movers, Hitzig, and Ewald infer that these words have found their way into the text as a gloss suggested by Deu 32:9, and should be deleted. But in this they are wrong. The omission of the two words by the lxx is a result of the erroneous translation there given of the first clause of the verse. This the lxx have rendered ου ̓ τοιαύτη μερὶς τῷ ̓Ιακωβ, instead of ου ̓ τοιαύτη ἡ μερὶς τοῦ ̓Ιακώβ. Having done so, it was impossible for them to continue, ὅτι ὁ πλάσας τὰ πάντα αὐτός, because they could not predicate this of μερίς, which they evidently did not take to mean God. And if they were to connect הוּא with what followed, they were bound to omit the two words, for it would never have done to take together הוּא וישׂראל שׁבט נחלתו. They therefore simply omitted the troublesome words, and went on to translate: ὅτι ὁ πλάσας τὰ πάντα αὐτός κληρονομία αὐτοῦ. Cf. Ngelsbach. Jeremia u. Babylon, S. 94.) As to the rest, see the exposition of Jer 10:12-16. In Jer 51:20-26 the destruction of Babylon and its power is further carried out in two figures. In Jer 51:20-24 Babylon is compared to a hammer, which God uses for the purpose of beating to pieces nations and kingdoms, with their forces and their inhabitants, but on which He will afterwards requite the evil done to Zion. מפּץ is equivalent to מפיץ ot tnelaviuqe si, Pro 25:18, one who breaks in pieces; hence a battle-hammer. Hitzig takes כּלי to be a singular, "formed thus in order to avoid an accumulation of i sounds (cf. פּליטים with פּליטי)." This is possible, but neither necessary nor probable. The plural, "weapons of war," is added, because the battle-hammer is considered as including all weapons of war. By the hammer, Ewald understands "the true Israel;" Hitzig, Cyrus, the destroyer of Babylon; Ngelsbach, an ideal person. These three views are based on the fact that the operation performed by means of the hammer (breaking to pieces) is marked by perfects with ו relative (ונפּצתּי), which is also true of the retribution to be made on Babylon: from this it is inferred that the breaking with the hammer, as well as the retribution, is still future, and that the meaning is, "When I hammer in this way with thee, I will requite Babylon" (Hitzig); while Ewald concludes from nothing but the context that the words refer to Israel. But none of these reasons is decisive, nor any of the three views tenable. The context gives decided support to the opinion that in Jer 51:20. it is Babylon that is addressed, just as in Jer 51:13. and Jer 51:25; a further proof is, that as early as Jer 50:23, Babylon is called "the hammer of the whole earth." Only very weighty reasons, then, could induce us to refer the same figure, as used here, to another nation. The word פּטּישׁ (Jer 50:23), "hammer, smith's hammer" (Isa 41:7), is not essentially different from מפּץ, which is used here. The figure is quite inapplicable to Israel, because "Israel is certainly to be delivered through the destruction of Babylon, but is not to be himself the instrument of the destruction" (Graf). Finally, the employment of the perfect with w relative, both in connection with the shattering to pieces which God accomplishes with (by means of) Babylon, and also the retribution He will execute on Babylon, is explained by the fact, that just as, in prophetic vision, what Babylon does to the nations, and what happens to it, was not separated into two acts, distinct from one another, but appeared as one continuous whole, so also the work of Babylon as the instrument of destruction was not yet finished, but had only begun, and still continuing, was partly future, like the retribution which it was to receive for its offence against Zion; just as in Jer 51:13 Babylon is viewed as then still in the active exercise of its power; and the purpose for which God employs it, as well as the fate that is to befall it, is presented together in something like this manner: "O Babylon, who art my hammer with which I break peoples and kingdoms in pieces, thee will I requite!" There is separate mention made of the instances of breaking, in a long enumeration, which becomes tedious through the constant repetition of the verb - something like the enumeration in Jer 50:35-38, where, however, the constant repetition of חרב gives great emphasis to the address. First comes the general designation, nations and kingdoms; then military forces; then (Jer 51:25) the inhabitants of the kingdoms, arranged, as in Eze 23:6, Eze 23:23, according to sex, age, and class, labouring classes (shepherds, and husbandmen with their cattle); and lastly dignitaries, satraps and lieutenant-governors, פּחות וּסגנים, as in Eze 23:6, Eze 23:23. פּחה probably comes from the Zendic pavan (root pa), of which a dialectic form is pagvan, "upholder of government;" see on Hag 1:1. סגן corresponds to the ζωγάνης of the Athenians, "lieutenant-governor;" but it is not much that has hitherto been ascertained with regard to this office; see Delitzsch on Isa 41:25 Clark's translation. On 'ושׁלּמתּי וגו, cf. Jer 51:6 and Jer 50:15, Jer 50:29; "before your eyes," towards the end of this verse, belongs to this verb in the main clause. This retribution is set forth in Jer 51:25. under a new figure. Babylon is called the "mountain of destruction;" this name is immediately explained by the predicate, "that destroys the whole earth," brings destruction on it. The name הר המשׁחית is applied in Kg2 23:13 to the Mount of Olives, or its southern summit, the so-called mons offensionis vel scandali of ecclesiastical tradition, on which Solomon had erected idolatrous altars for his foreign wives; the name refers to the pernicious influence thereby exercised on the religious life of Israel. In this verse, "destruction" is used in a comprehensive sense of the physical and moral ruin which Babylon brought on the nations. Babylon is a "mountain," as being a powerful kingdom, supereminent above others; whether there is also a reference in the title to its lofty buildings (C. B. Michaelis) seems doubtful. "I will roll thee down from the rocks," de petris, in quarum fastigiis hucusque eminuisti. Non efferes te amplius super alia regna (C. B. Mich.). To this Hitzig adds, by way of explanation: "The summit of the mountain is sometimes changed into the very position occupied by the crater." From what follows, "I will make thee a mountain of burning," i.e., either a burning, or burnt, burnt-out mountain, modern expositors infer, with J. D. Michaelis, that the prophet has before his mind a volcano in active eruption, "for no other kind of mountains could devastate countries; it is just volcanoes which have been hollowed out by fire that fall in, or, it may be, tumble down into the valley below, scattering their constituent elements here and there; the stones of such mountains, too, are commonly so much broken and burnt, that they are of no use for building" (Hitzig). Of the above remarks this much is correct, that the words, "I will make thee a burning mountain," are founded on the conception of a volcano; any more extended application, however, of the figure to the whole verse is unwarranted. The clause, "I will roll thee down from the rocks," cannot possibly be applied to the action of a volcano in eruption (though Ngelsbach does so apply it), unless we are ready to impute to the prophet a false notion regarding the eruptions of volcanoes. By the eruption, a mountain is not loosened from the rock on which it rests, and hurled down into the valleys round about; it is only the heart of the mountain, or the rocks on which its summit rests, that seem to be vomited out of it. Besides, the notion that there is a representation of an active volcano in the first clauses of the verse, is disproved by the very fact that the mountain, Babylon, does not bring ruin on the earth, as one that is burning; it is not to become such until after it has been rolled down from the rocks on which it rests. The laying waste of the countries is not ascribed to the fire that issues from the mountain, but the mountain begins to burn only after it has been rolled down from its rocks. Babylon, as a kingdom and city, is called a mountain, because it mightily surpassed and held sway over them; cf. Isa 2:14. It brings ruin on the whole earth by subjugation of the nations and devastation of the countries. The mountain rests on rocks, i.e., its power has a foundation as firm as a rock, until the Lord rolls it down from its height, and burns the strong mountain, making it like an extinct volcano, the stones of which, having been rendered vitreous by the fire, no longer furnish material that can be employed for the foundation of new buildings. "A corner-stone," etc., is explained by C. B. Michaelis, after the Chaldee, Kimchi, and others, to mean, "no one will appoint a king or a prince any more out of the stock of the Chaldeans." This is against the context, according to which the point treated of is, not the fall of the kingdom in or of Babylon, but the destruction of Babylon as a city and kingdom. Hitzig and Graf, accordingly, take the meaning to be this: Not a stone of the city will be used for a new building - no one will any more build for himself among their ruins, and out of the material there. The corner-stone and the foundation (it is further asserted) are mentioned by way of example, not because particularly large and good stones are needed for these parts, but because every house begins with them. But though the following clause, "thou shalt be an everlasting desolation," contains this idea, yet this interpretation neither exhausts nor gives a generally correct view of the meaning of the words, "no one will take from thee a corner-stone or a foundation-stone." The burning of the mountain signifies not merely that Babylon was to be burned to ashes, but that her sway over the world was to be quite at an end; this was only to come about when the city was burnt. When no stone of any value for a new building is to be left after this conflagration, this is equivalent to saying that nothing will be left of the empire that has been destroyed, which would be of any use in the foundation of another state. The last clause also ("for thou shalt be," etc.) refers to more than the destruction of the city of Babylon. This is seen even in the fundamental passage, Jer 25:12, where the same threat is uttered against the land of the Chaldeans.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The omnipotence of the Lord and Creator of the whole world will destroy the idols of Babylon, and break the mighty kingdom that rules the world. Jer 51:15. "He who made the earth by His strength, establishing the world by His wisdom, and stretched out the heavens by His understanding; Jer 51:16. When, thundering, He makes a roaring sound of water in the heavens, He causes clouds to ascend from the end of the earth, makes lightnings for the rain, and brings forth the wind out of His treasures. Jer 51:17. Every man without knowledge is brutish; every goldsmith is ashamed because of the image: for his molten work is a lie, and there is no spirit in them. Jer 51:18. They are vanity, a work of mockery; in their time of visitation they perish. Jer 51:19. The Portion of Jacob is not like these; for He is the framer of all, and of the tribe of his inheritance: Jahveh of hosts is His name. Jer 51:20. Thou art a hammer to me, weapons of war; and with thee I will break nations in pieces, and with thee destroy kingdoms. Jer 51:21. And with thee I will break in pieces the horse and his rider, and with thee I will break in pieces the chariot and its rider. Jer 51:22. And with thee I will break in pieces man and woman, and with thee I will break in pieces old and young, and with thee I will break in pieces young man and maiden. Jer 51:23. And with thee I will break in pieces the shepherd and his flock, and with thee I will break in pieces the husbandman and his yoke [of oxen], and with thee I will break in pieces governors and deputy-governors. Jer 51:24. And I will recompense to Babylon, and to all the inhabitants of Chaldea, all their evil which they have done in Zion before your eyes, saith Jahveh. Jer 51:25. Behold, I am against thee, O mountain of destruction, saith Jahve, that destroyed all the earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and make thee a burnt mountain, Jer 51:26. So that they shall not take from thee a stone for a corner, or a stone for foundations; but thou shalt be desolations for ever, saith Jahveh."

In order to establish, against all doubt, the fall of Babylon that has been announced under solemn oath, Jeremiah, in Jer 51:15-19. repeats a passage from the address in Jer 10:12-16, in which he holds up before the people, by way of warning, the almighty power of the living God, and the destruction of the idols at the time of the judgment. In Jer 51:10 he wished, by means of this announcement, to combat the fears of the idolatrous people for the power of the heathen gods; here he seeks by the same means to destroy the confidence of the Chaldeans in their gods, and to state that all idols will be destroyed before the almighty power of the Creator and Ruler of the whole world on the day of judgment, and Israel shall then learn that He who formed the universe will show Himself, by the fall of Babylon, as the Creator of Israel. The whole passage is repeated verbatim, on till a change made in Jer 51:19, where ישׂראל is omitted before שׁבט נחלתו, and these words are connected with what precedes: "He is the former of all, and of the tribe which belongs to Him as His own property," i.e., Israel. This alteration is not to be put to the account of a copyist, who omitted the word "Israel" through an oversight, but is due to Jeremiah: there was no need here, as in Jer 10, for bringing into special prominence the relation of Israel to his God.

(Note: In Jer 10:16 the lxx have taken no account either of ישׂראל or שׁבט. Hence Movers, Hitzig, and Ewald infer that these words have found their way into the text as a gloss suggested by Deu 32:9, and should be deleted. But in this they are wrong. The omission of the two words by the lxx is a result of the erroneous translation there given of the first clause of the verse. This the lxx have rendered ου ̓ τοιαύτη μερὶς τῷ ̓Ιακωβ, instead of ου ̓ τοιαύτη ἡ μερὶς τοῦ ̓Ιακώβ. Having done so, it was impossible for them to continue, ὅτι ὁ πλάσας τὰ πάντα αὐτός, because they could not predicate this of μερίς, which they evidently did not take to mean God. And if they were to connect הוּא with what followed, they were bound to omit the two words, for it would never have done to take together הוּא וישׂראל שׁבט נחלתו. They therefore simply omitted the troublesome words, and went on to translate: ὅτι ὁ πλάσας τὰ πάντα αὐτός κληρονομία αὐτοῦ. Cf. Ngelsbach. Jeremia u. Babylon, S. 94.)

As to the rest, see the exposition of Jer 10:12-16. In Jer 51:20-26 the destruction of Babylon and its power is further carried out in two figures. In Jer 51:20-24 Babylon is compared to a hammer, which God uses for the purpose of beating to pieces nations and kingdoms, with their forces and their inhabitants, but on which He will afterwards requite the evil done to Zion. מפּץ is equivalent to מפיץ ot tnelaviuqe si, Pro 25:18, one who breaks in pieces; hence a battle-hammer. Hitzig takes כּלי to be a singular, "formed thus in order to avoid an accumulation of i sounds (cf. פּליטים with פּליטי)." This is possible, but neither necessary nor probable. The plural, "weapons of war," is added, because the battle-hammer is considered as including all weapons of war. By the hammer, Ewald understands "the true Israel;" Hitzig, Cyrus, the destroyer of Babylon; Ngelsbach, an ideal person. These three views are based on the fact that the operation performed by means of the hammer (breaking to pieces) is marked by perfects with ו relative (ונפּצתּי), which is also true of the retribution to be made on Babylon: from this it is inferred that the breaking with the hammer, as well as the retribution, is still future, and that the meaning is, "When I hammer in this way with thee, I will requite Babylon" (Hitzig); while Ewald concludes from nothing but the context that the words refer to Israel.

But none of these reasons is decisive, nor any of the three views tenable. The context gives decided support to the opinion that in Jer 51:20. it is Babylon that is addressed, just as in Jer 51:13. and Jer 51:25; a further proof is, that as early as Jer 50:23, Babylon is called "the hammer of the whole earth." Only very weighty reasons, then, could induce us to refer the same figure, as used here, to another nation. The word פּטּישׁ (Jer 50:23), "hammer, smith's hammer" (Isa 41:7), is not essentially different from מפּץ, which is used here. The figure is quite inapplicable to Israel, because "Israel is certainly to be delivered through the destruction of Babylon, but is not to be himself the instrument of the destruction" (Graf). Finally, the employment of the perfect with w relative, both in connection with the shattering to pieces which God accomplishes with (by means of) Babylon, and also the retribution He will execute on Babylon, is explained by the fact, that just as, in prophetic vision, what Babylon does to the nations, and what happens to it, was not separated into two acts, distinct from one another, but appeared as one continuous whole, so also the work of Babylon as the instrument of destruction was not yet finished, but had only begun, and still continuing, was partly future, like the retribution which it was to receive for its offence against Zion; just as in Jer 51:13 Babylon is viewed as then still in the active exercise of its power; and the purpose for which God employs it, as well as the fate that is to befall it, is presented together in something like this manner: "O Babylon, who art my hammer with which I break peoples and kingdoms in pieces, thee will I requite!" There is separate mention made of the instances of breaking, in a long enumeration, which becomes tedious through the constant repetition of the verb - something like the enumeration in Jer 50:35-38, where, however, the constant repetition of חרב gives great emphasis to the address. First comes the general designation, nations and kingdoms; then military forces; then (Jer 51:25) the inhabitants of the kingdoms, arranged, as in Eze 23:6, Eze 23:23, according to sex, age, and class, labouring classes (shepherds, and husbandmen with their cattle); and lastly dignitaries, satraps and lieutenant-governors, פּחות וּסגנים, as in Eze 23:6, Eze 23:23. פּחה probably comes from the Zendic pavan (root pa), of which a dialectic form is pagvan, "upholder of government;" see on Hag 1:1. סגן corresponds to the ζωγάνης of the Athenians, "lieutenant-governor;" but it is not much that has hitherto been ascertained with regard to this office; see Delitzsch on Isa 41:25 Clark's translation. On 'ושׁלּמתּי וגו, cf. Jer 51:6 and Jer 50:15, Jer 50:29; "before your eyes," towards the end of this verse, belongs to this verb in the main clause.

This retribution is set forth in Jer 51:25. under a new figure. Babylon is called the "mountain of destruction;" this name is immediately explained by the predicate, "that destroys the whole earth," brings destruction on it. The name הר המשׁחית is applied in Kg2 23:13 to the Mount of Olives, or its southern summit, the so-called mons offensionis vel scandali of ecclesiastical tradition, on which Solomon had erected idolatrous altars for his foreign wives; the name refers to the pernicious influence thereby exercised on the religious life of Israel. In this verse, "destruction" is used in a comprehensive sense of the physical and moral ruin which Babylon brought on the nations. Babylon is a "mountain," as being a powerful kingdom, supereminent above others; whether there is also a reference in the title to its lofty buildings (C. B. Michaelis) seems doubtful. "I will roll thee down from the rocks," de petris, in quarum fastigiis hucusque eminuisti. Non efferes te amplius super alia regna (C. B. Mich.). To this Hitzig adds, by way of explanation: "The summit of the mountain is sometimes changed into the very position occupied by the crater." From what follows, "I will make thee a mountain of burning," i.e., either a burning, or burnt, burnt-out mountain, modern expositors infer, with J. D. Michaelis, that the prophet has before his mind a volcano in active eruption, "for no other kind of mountains could devastate countries; it is just volcanoes which have been hollowed out by fire that fall in, or, it may be, tumble down into the valley below, scattering their constituent elements here and there; the stones of such mountains, too, are commonly so much broken and burnt, that they are of no use for building" (Hitzig). Of the above remarks this much is correct, that the words, "I will make thee a burning mountain," are founded on the conception of a volcano; any more extended application, however, of the figure to the whole verse is unwarranted. The clause, "I will roll thee down from the rocks," cannot possibly be applied to the action of a volcano in eruption (though Ngelsbach does so apply it), unless we are ready to impute to the prophet a false notion regarding the eruptions of volcanoes. By the eruption, a mountain is not loosened from the rock on which it rests, and hurled down into the valleys round about; it is only the heart of the mountain, or the rocks on which its summit rests, that seem to be vomited out of it. Besides, the notion that there is a representation of an active volcano in the first clauses of the verse, is disproved by the very fact that the mountain, Babylon, does not bring ruin on the earth, as one that is burning; it is not to become such until after it has been rolled down from the rocks on which it rests. The laying waste of the countries is not ascribed to the fire that issues from the mountain, but the mountain begins to burn only after it has been rolled down from its rocks. Babylon, as a kingdom and city, is called a mountain, because it mightily surpassed and held sway over them; cf. Isa 2:14. It brings ruin on the whole earth by subjugation of the nations and devastation of the countries. The mountain rests on rocks, i.e., its power has a foundation as firm as a rock, until the Lord rolls it down from its height, and burns the strong mountain, making it like an extinct volcano, the stones of which, having been rendered vitreous by the fire, no longer furnish material that can be employed for the foundation of new buildings. "A corner-stone," etc., is explained by C. B. Michaelis, after the Chaldee, Kimchi, and others, to mean, "no one will appoint a king or a prince any more out of the stock of the Chaldeans." This is against the context, according to which the point treated of is, not the fall of the kingdom in or of Babylon, but the destruction of Babylon as a city and kingdom. Hitzig and Graf, accordingly, take the meaning to be this: Not a stone of the city will be used for a new building - no one will any more build for himself among their ruins, and out of the material there. The corner-stone and the foundation (it is further asserted) are mentioned by way of example, not because particularly large and good stones are needed for these parts, but because every house begins with them. But though the following clause, "thou shalt be an everlasting desolation," contains this idea, yet this interpretation neither exhausts nor gives a generally correct view of the meaning of the words, "no one will take from thee a corner-stone or a foundation-stone." The burning of the mountain signifies not merely that Babylon was to be burned to ashes, but that her sway over the world was to be quite at an end; this was only to come about when the city was burnt. When no stone of any value for a new building is to be left after this conflagration, this is equivalent to saying that nothing will be left of the empire that has been destroyed, which would be of any use in the foundation of another state. The last clause also ("for thou shalt be," etc.) refers to more than the destruction of the city of Babylon. This is seen even in the fundamental passage, Jer 25:12, where the same threat is uttered against the land of the Chaldeans.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He hath made the earth by his power - The omnipotence of God is particularly manifested in the works of creation. He hath established the world by his wisdom - The omniscience of God is particularly seen in the government of תבל tebel, the inhabited surface of the globe. What a profusion of wisdom and skill is apparent in that wondrous system of providence by which he governs and provides for every living thing. And hath stretched out the heaven by his understanding - Deep thought, comprehensive design, and consummate skill are especially seen in the formation, magnitudes, distances, revolutions, and various affections of the heavenly bodies.

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¹⁵ He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heaven by his understanding.

¹⁶ When he utters his voice, there is a multitude of waters in the heavens; and he causes the vapours to ascend from the ends of the earth: he makes lightnings with rain, and brings forth the wind out of his treasures.

¹³ O you that dwell upon many waters, abundant in treasures, your end has come, and the measure of your covetousness.

¹⁹ The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

¹² He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heavens by his discretion.
¹³ When he utters his voice, there is a multitude of waters in the heavens, and he causes the vapours to ascend from the ends of the earth; he makes lightnings with rain, and brings forth the wind out of his treasures.
¹⁴ Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.
¹⁵ They are vanity, and the work of errors: in the time of their visitation they shall perish.
¹⁶ The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.

¹² And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, says the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

¹⁴ And upon all the high mountains, and upon all the hills that are lifted up,

¹³ And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.

²⁵ Behold, I am against you, O destroying mountain, says the LORD, which destroys all the earth: and I will stretch out mine hand upon you, and roll you down from the rocks, and will make you a burnt mountain.

²⁹ Call together the archers against Babylon: all you that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she has done, do unto her: for she has been proud against the LORD, against the Holy One of Israel.

¹⁵ Shout against her round about: she has given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the LORD: take vengeance upon her; as she has done, do unto her.

⁶ Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD's vengeance; he will render unto her a recompence.

²⁵ I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treads clay.

¹ In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

²³ The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses.

⁶ Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.

³⁵ A sword is upon the Chaldeans, says the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.
³⁶ A sword is upon the liars; and they shall be foolish: a sword is upon her mighty men; and they shall be dismayed.
³⁷ A sword is upon their horses, and upon their chariots, and upon all the mingled people that are in the midst of her; and they shall become as women: a sword is upon her treasures; and they shall be robbed.
³⁸ A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.

¹³ O you that dwell upon many waters, abundant in treasures, your end has come, and the measure of your covetousness.

⁷ So the carpenter encouraged the goldsmith, and he that smoothes with the hammer him that stroke the anvil, saying, It is ready for the soldering: and he fastened it with nails, that it should not be moved.

²³ How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!

¹³ O you that dwell upon many waters, abundant in treasures, your end has come, and the measure of your covetousness.

²⁰ You are my battle axe and weapons of war: for with you will I break in pieces the nations, and with you will I destroy kingdoms;

¹⁸ A man that bears false witness against his neighbour is a maul, and a sword, and a sharp arrow.

²⁰ You are my battle axe and weapons of war: for with you will I break in pieces the nations, and with you will I destroy kingdoms;
²¹ And with you will I break in pieces the horse and his rider; and with you will I break in pieces the chariot and his rider;
²² With you also will I break in pieces man and woman; and with you will I break in pieces old and young; and with you will I break in pieces the young man and the maid;
²³ I will also break in pieces with you the shepherd and his flock; and with you will I break in pieces the farmer and his yoke of oxen; and with you will I break in pieces captains and rulers.
²⁴ And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, says the LORD.
²⁵ Behold, I am against you, O destroying mountain, says the LORD, which destroys all the earth: and I will stretch out mine hand upon you, and roll you down from the rocks, and will make you a burnt mountain.
²⁶ And they shall not take of you a stone for a corner, nor a stone for foundations; but you shall be desolate for ever, says the LORD.

⁹ For the LORD's portion is his people; Jacob is the lot of his inheritance.

¹⁶ The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.

¹⁹ The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

¹⁰ The LORD has brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God.

¹⁵ He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heaven by his understanding.
¹⁶ When he utters his voice, there is a multitude of waters in the heavens; and he causes the vapours to ascend from the ends of the earth: he makes lightnings with rain, and brings forth the wind out of his treasures.
¹⁷ Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.
¹⁸ They are vanity, the work of errors: in the time of their visitation they shall perish.
¹⁹ The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

²⁶ And they shall not take of you a stone for a corner, nor a stone for foundations; but you shall be desolate for ever, says the LORD.

²⁴ And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, says the LORD.

²³ I will also break in pieces with you the shepherd and his flock; and with you will I break in pieces the farmer and his yoke of oxen; and with you will I break in pieces captains and rulers.

²² With you also will I break in pieces man and woman; and with you will I break in pieces old and young; and with you will I break in pieces the young man and the maid;

²¹ And with you will I break in pieces the horse and his rider; and with you will I break in pieces the chariot and his rider;

²⁰ You are my battle axe and weapons of war: for with you will I break in pieces the nations, and with you will I destroy kingdoms;

¹⁹ The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

¹⁸ They are vanity, the work of errors: in the time of their visitation they shall perish.

¹⁷ Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.

¹⁵ He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heaven by his understanding.