Jeremi 23

Bib La · Kreyòl Ayisyen

1 Madichon pou chèf sa yo ki tankou move gadò k'ap touye, k'ap gaye bann mouton m' mete sou kont yo a. Se Seyè a menm ki di sa. 2 Se poutèt sa, men sa Seyè a, Bondye pèp Izrayèl la, di sou chèf li mete reskonsab pèp li a: Nou gaye tout mouton m' yo. Nou lage yo nan bwa, nou pa okipe yo. Mwen pral regle nou pou tout mechanste nou yo. Se mwen menm, Seyè a, ki di sa. 3 M'ap sanble sa ki rete nan pèp mwen an, m' pral pran yo nan tout peyi kote mwen te gaye yo a, m'ap fè yo tounen lakay yo. Y'a fè anpil pitit, y'a peple. 4 M'a mete lòt chèf ki va okipe yo. Pèp mwen an p'ap pè anyen ankò, yo p'ap viv ak kè sote ankò. Yonn ladan yo p'ap pèdi. Se mwen menm Seyè a ki di sa. 5 Seyè a di ankò: -Yon jou ap vini. Lè sa a, m'a chwazi yon moun ki dwat nan fanmi David la pou wa. L'a gouvènen yo ak bon konprann. L'a fè sa ki dwat, l'a mete jistis nan tout peyi a. 6 Sou rèy wa sa a, pèp Jida a va sove, pèp Izrayèl la va viv ak kè poze nan peyi l'. Y'a rele wa a: Seyè a, Delivrans nou. 7 Seyè a di ankò: Se poutèt sa yon jou va rive lè moun pèp Izrayèl yo p'ap di lè y'ap fè sèman: Se nan non Seyè ki vivan an, li menm ki te fè nou soti kite peyi Lejip. 8 Lè sa a y'a di: Se nan non Seyè ki vivan an, li menm ki te fè pitit pitit moun pèp Izrayèl yo soti kite peyi nan nò a ak nan tout lòt peyi kote li te gaye yo pou yo vin rete nan peyi ki rele yo pa yo a. 9 Mesaj sou pwofèt yo: -Kè m' ap fann! M'ap tranble nan tout kò m'. Mwen tankou yon moun ki sou, yon moun ki bwè twòp. Se Seyè a ki lakòz sa avèk pawòl li yo ki pawòl Bondye tout bon. 10 Peyi a plen moun ki vire do bay Bondye. Madichon Bondye fè tout peyi a nan lapenn. Jaden zèb yo fin cheche. Tout moun deyò pou fè sa ki mal. Yo pran fòs kouraj yo pou fè sa ki pa dwat. 11 Seyè a di ankò: -Pwofèt yo ansanm ak prèt yo, se yon bann moun ki pa konn Bondye. Mwen bare yo ap fè sa ki mal nan Tanp lan menm. 12 Enben, chemen yo pran an pral tankou yon tè glise nan fènwa pou yo. Yo pral pèdi wout yo, yo pral tonbe. Mwen pral voye yon sèl malè sou yo lè lè a va rive pou m' pini yo. Se mwen menm, Seyè a, ki di sa. 13 Mwen wè pwofèt lavil Samari yo ap fè bagay ki pa fè m' plezi. Y'ap bay mesaj nan non Baal. Yo fè pèp mwen an, pèp Izrayèl la, pèdi chemen l'. 14 Men, sa m' wè pwofèt lavil Jerizalèm yo ap fè a ban m' degoutans. Y'ap sèvi lòt bondye sou mwen. Y'ap plede bay manti. Y'ap ede moun yo fè mechanste. Konsa, pesonn pa sispann fè sa ki mal. Pou mwen, yo tankou moun lavil Sodòm ak lavil Gomò yo. 15 Se poutèt sa, men sa Seyè ki gen tout pouvwa a di sou pwofèt yo: -Mwen pral ba yo zèb anmè pou yo manje. Mwen pral ba yo dlo pwazonnen pou yo bwè, paske pwofèt Jerizalèm yo lakòz tout moun nan peyi a lage kò yo nan fè sa ki mal. 16 Men sa Seyè a di moun Jerizalèm yo: -Pa koute sa pwofèt sa yo ap di nou lè y'ap ban nou mesaj. Se manti y'ap ban nou pou yo ka pran tèt nou. Se sa ki vin nan tèt yo y'ap di pèl la. Sa yo di a pa soti nan mwen. 17 Yo pale ak moun ki derefize koute m' yo, y'ap di yo: Tout bagay ap mache byen pou nou. Yo pale ak tout moun ki soti pou kenbe tèt avè m', y'ap di yo: Anyen p'ap rive nou! 18 Mwen di: Pa gen yonn ladan yo ki te la lè Seyè a t'ap fè plan travay li. Yo yonn pa t' wè, yo yonn pa t' tande sa Seyè a te di. Yo yonn pa t' louvri zòrèy yo pou yo te koute sa li t'ap di. 19 Lè Bondye ankòlè se tankou yon van tanpèt, yon siklòn k'ap tonbe sou tèt mechan yo. 20 Li p'ap sispann toutotan li pa fin fè tou sa li soti pou li fè a. Nan jou k'ap vini yo, pèp la va konprann sa pi byen. 21 Seyè a di ankò: Se pa mwen ki voye pwofèt sa yo. Men, y'ap kouri ale toupatou. Mwen pa menm pale ak yo. Men, y'ap mache pale nan non mwen. 22 Si yo te la lè m' t'ap fè plan travay mwen an, yo ta fè pèp la konnen mesaj mwen voye ba yo a, yo ta fè pèp la kite vye chemen y'ap swiv la, yo ta fè l' sispann fè sa ki mal. 23 Seyè a di: Mwen se yon Bondye ki toupatou. Mwen pa rete yon sèl kote ase. 24 Pa gen kote yon moun ka al kache pou m' pa wè l'. Nou pa konnen mwen toupatou nan syèl la ak sou latè a? Se Seyè a menm ki di sa. 25 Mwen tande tou sa pwofèt yo di lè yo pran non m' pou bay manti, lè yo pretann yo te fè vizyon nan rèv. 26 Kilè y'a sispann, pwofèt sa yo k'ap bay manti, k'ap bay mesaj ki pa vre, k'ap twonpe pèp la ak pawòl manti ki nan bouch yo? 27 Yo konprann yo ka fè pèp la bliye m' ak bann rèv y'ap plede rakonte yo, menm jan zansèt yo te bliye m' pou y' al dèyè Baal? 28 Lè yon pwofèt fè yon rèv, se pou l' di se yon rèv li fè. Men, pwofèt ki resevwa mesaj mwen, li fèt pou l' bay mesaj la jan l' ye a. Piga nou pran pay la pou grenn lan. Se Seyè a menm ki di sa. 29 Mesaj mwen tankou dife, tankou mato k'ap kraze wòch an miyèt moso. Se mwen menm menm, Seyè a, ki di sa. 30 Se poutèt sa mwen pral regle ak pwofèt yo k'ap pran pawòl yonn nan bouch lòt, pou fè l' pase pou mesaj mwen. 31 Mwen pral regle ak pwofèt sa yo k'ap bay pawòl pa yo pou mesaj y'ap bay nan non mwen. 32 Tande byen sa m'ap di: Mwen pral regle ak pwofèt sa yo k'ap rakonte rèv ki plen manti. Lè konsa, yo fè pèp mwen an pèdi tèt li ak manti y'ap ba li, ak bèl pawòl y'ap di pou tèt pa yo. Se pa mwen ki te voye yo. Se pa mwen ki te ba yo lòd ale. Yo pa ka fè anyen menm pou pèp la. Se mwen menm Seyè a ki pale. 33 Seyè a di m': -Jeremi, lè yon moun nan pèp la, osinon yon pwofèt, ou ankò yon prèt mande ou ki chay Seyè a ban nou pote, w'a reponn yo: Se nou menm ki yon chay pou Seyè a. Li pral lage nou atè. Se Seyè a menm ki di sa. 34 Lè yon moun nan pèp la, osinon yon pwofèt, ou ankò yon prèt va pale mal sou chay Seyè a bay pote a, m'ap pini l' ansanm ak tout fanmi li. 35 Okontrè, chak moun gen pou mande zanmi yo ak fanmi yo kisa Seyè a reponn, kisa li di ki pral rive. 36 Konsa, piga nou pale sou chay Seyè a bay ankò paske m'ap fè mesaj mwen an tounen yon chay tout bon pou nou. Nou pran pawòl Bondye vivan an, pawòl Seyè ki gen tout pouvwa a, pawòl Bondye nou an, nou vire l' lanvè. 37 Jeremi, mande pwofèt yo ki repons Seyè a bay? Kisa Seyè a di ki pral rive? 38 Si yo reponn: Men chay Seyè a bay, lè sa a w'a di yo, men sa Seyè a di: Paske nou di: Men chay Seyè a bay, atout mwen te ban nou lòd pa di sa, 39 m'ap pran nou leve anlè, m'ap voye nou jete byen lwen mwen, ni nou, ni lavil mwen te bay pou nou ansanm ak pou zansèt nou yo. 40 M'ap fè nou wont yon wont ki p'ap janm fini, yon wont moun p'ap janm bliye.

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Jeremi 23:1

Jr 23:1-40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.

This forms the epilogue to the denunciations of the four kings, in Jr 21:1-22:30.

1. pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 34:2).

Jeremi 23:2

2. Ye have not ... visited them ... I will visit upon you--just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).

Jeremi 23:3-4

3-4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jr 23:6); also "out of all countries," in this verse and Jr 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jr 32:37; Is 54:13; 60:21; Eze 34:11-16.

shepherds ... shall feed them--(Jr 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

Jeremi 23:5

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Is 49:3).

unto David--Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Psa 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse."

righteous Branch--"the Branch of righteousness" (Jr 33:15); "The Branch" simply (Zec 3:8; 6:12); "The Branch of the Lord" (Is 4:2).

prosper--the very term applied to Messiah's undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Co 1:30), so that we become "the righteousness of God in Him" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9).

execute judgment and justice in the earth--(Psa 72:2; Is 9:7; 32:1, 18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jr 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Psa 9:7 unites them. Compare Da 7:22, 26, 27.

Jeremi 23:6

6. Judah ... Israel ... dwell safely--Compare Jr 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jr 32:37; De 33:28; Is 54:1-17; 60:1-22; 65:17-25; Zec 14:11).

shall be called, the Lord--that is, shall be (Is 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 3:16).

our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45).

Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Is 45:17, 24, 25).

Jeremi 23:7-8

7-8. Repeated from Jr 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jr 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

Jeremi 23:9

9. because of the prophets--so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in Jr 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.

bones shake--(Ha 3:16).

drunken--God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine.

because of ... words of ... holiness--because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

Jeremi 23:10

10. adulterers--spiritual, that is, forsakers of God, Israel's true Husband (Is 54:5) for idols, at the instigation of the false "prophets" (Jr 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.

swearing--Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Jr 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jr 23:11).

course ... evil--They (both prophets and people) rush into wickedness (Jr 23:21; Is 59:7).

force ... not right--Their powers are used not on the side of rectitude, but on that of falsehood.

Jeremi 23:12

12. slippery ways in ... darkness--Their "way" is their false doctrine which proves fatal to them (Jr 13:16; Psa 35:6; Pr 4:19).

I will bring evil ... visitation--still more calamities than those already inflicted. See on Jr 11:23; "visitation," namely, in wrath.

Jeremi 23:13

13. folly--literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6).

in Baal--in the name of Baal; in connection with his worship (see Jr 2:8).

caused ... to err--(Is 9:16).

Jeremi 23:14

14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.

strengthen ... hands of evildoers--(Eze 13:22).

as Sodom--(De 32:32; Is 1:10).

Jeremi 23:16

16. make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jr 2:5; 2Ki 17:15; Jon 2:8), [Gesenius]. Rather, "they delude you with vain promises of security" (Jr 23:17; compare Psa 62:10) [Maurer].

of their own heart--of their own invention (Jr 23:21; Jr 14:14).

Jeremi 23:17

17. say still--Hebrew, "say in saying," that is, say incessantly.

peace--(Jr 6:14; Eze 13:10; Zec 10:2).

imagination--Hebrew, "obstinacy."

no evil--(Mi 3:11).

Jeremi 23:18

18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jr 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Psa 25:14; Am 3:7; Joh 15:15; 1Co 2:16).

Jeremi 23:19

19. So far from all prosperity awaiting the people as the false prophets say (Jr 23:17), wrath is in store for them.

grievous--literally, "eddying," whirling itself about, a tornado. In Jr 30:23, "continuing" is substituted for "grievous."

fall grievously--it shall be hurled on.

Jeremi 23:20

20. in ... latter days--that is, "the year of their visitation" (Jr 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Ho 3:5; Zec 12:5, 10-14; Lu 13:35).

Jeremi 23:21

21. sent ... spoken--"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].

Jeremi 23:22

22. stood in ... counsel--(Jr 23:18).

they should have turned them from their evil way--They would have given such counsels to the people as would have turned them from their sins (Jr 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).

Jeremi 23:23

23. Let not the false prophets fancy that their devices (Jr 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

Jeremi 23:24

24. (Psa 139:7, &c.; Am 9:2, 3).

fill heaven and earth--with My omniscience, providence, power, and essential being (1Ki 8:27).

Jeremi 23:26

26. prophets--a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jr 23:29-34.

Jeremi 23:27

27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.

fathers ... for Baal--(Jud 3:7; 8:33, 34).

Jeremi 23:28

28. God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jr 23:27).

that hath a dream--that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Psa 1:4; Ho 13:3).

Jeremi 23:29

29. As the "fire" consumes the "chaff," [Jr 23:28], so "My word" will consume the false prophets (Mt 3:12; He 4:12). "My word" which is "wheat" [Jr 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jr 20:9). The "hammer" symbolizes destructive power (Jr 50:23; Na 2:1, Margin).

Jeremi 23:30

30. steal my words--a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jr 28:2; Joh 10:1; Re 22:19).

Jeremi 23:31

31. use--rather, "take" their tongue: a second class (compare Jr 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

Jeremi 23:32

32. Third class: inventors of lies: the climax, and worst of the three.

lightness--wanton inventions (Zep 3:4).

not profit--that is, greatly injure.

Jeremi 23:33

33. What is the burden--play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

Jeremi 23:34

34. The burden--Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

Jeremi 23:35

35. The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"

Jeremi 23:36

36. every man's word ... his burden--As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.

living God--not lifeless as their dumb idols, ever living so as to be able to punish.

Jeremi 23:39

39. I will ... forget you--just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Is 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare Jr 23:36: "every man's word shall be his burden."

Jeremi 23:40

40. not be forgotten--If we translate Jr 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.

Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.