Jeremi 25
Bib La · Kreyòl Ayisyen
1 Seyè a te bay Jeremi yon mesaj sou pèp peyi Jida a, nan katriyèm lanne rèy wa Jojakim, pitit Jozyas, nan peyi Jida. Lè sa a, Nèbikadneza te nan premye lanne li depi li te wa peyi Babilòn. 2 Men mesaj pwofèt Jeremi te bay tout pèp peyi Jida a ak tout moun lavil Jerizalèm yo: 3 -Depi trèzyèm lanne rèy wa Jozyas, pitit Amon, nan peyi Jida rive jòdi a, sa fè venntwazan depi Seyè a ap pale avè m', venntwazan depi m'ap pale ak nou san rete, nou pa vle koute m'. 4 Seyè a pa janm sispann voye pwofèt li yo, sèvitè l' yo, ban nou. Men nou pa vle koute yo, nou derefize louvri zòrèy nou pou nou tande yo. 5 Yo te di nou pou nou manyè kite vye chemen nou t'ap swiv yo, pou nou manyè sispann fè sa ki mal. Konsa, nou ta ka viv toujou nan peyi Seyè a te ban nou an, peyi li te bay zansèt nou yo pou tout tan tout tan an. 6 Pwofèt yo di nou: Pa kouri dèyè lòt bondye, pa fè sèvis pou yo, pa mete ajenou devan yo. Pa sèvi zidòl nou fè ak men nou pou Seyè a pa fache. Konsa, si nou obeyi Seyè a li p'ap pini nou. 7 Men, se Seyè a menm ki di sa, nou derefize koute l'. Nou fè l' fache ak zidòl nou fè ak men nou. Se konsa nou rale malè sou tèt nou. 8 Se poutèt sa, men sa Seyè ki gen tout pouvwa a di: Paske nou pa koute m' lè m' pale nou, 9 mwen pral voye chache tout moun ki bò nò yo ansanm ak sèvitè m' lan, Nèbikadneza, wa Babilòn lan. Se mwen menm Seyè a ki di sa. Mwen pral fè yo vin kraze peyi Jida a ak tout moun ki rete ladan l' yo ansanm ak tout peyi nan vwazinaj yo. Mwen pral detwi yo tout. M'ap fè yo tounen yon dezè ki va fè moun sezi, yon pil mazi pou tout tan. 10 M'ap fè yo p'ap tande moun ap pran plezi yo la. Yo p'ap tande vwa moun ki gen kè kontan. Yo p'ap tande yo fè fèt pou moun k'ap marye. M'ap fè p'ap gen grenn pou moulen, p'ap gen lwil pou mete nan lanp. 11 Tout peyi a pral kraze tounen mazi, yon dezè. Nasyon ki nan vwazinaj yo pral sèvi wa Babilòn lan pandan swasanndizan. 12 Apre swasanndizan sa yo, m'a pini wa Babilòn lan ansanm ak pèp li a pou peche yo fè. Se mwen menm Seyè a ki di sa. M'ap detwi peyi moun Kalde yo, m'ap fè l' tounen mazi pou tout tan. 13 M'ap voye sou peyi Babilòn lan tout malè mwen te di m'ap voye yo, tou sa pwofèt Jeremi te fè konnen nan non mwen sou nasyon yo, jan sa ekri nan liv sa a. 14 Yo menm tou moun Babilòn yo, anpil lòt nasyon ak gran wa va fè yo tounen esklav. M'ap fè yo peye pou tou sa yo fè. 15 Men sa Seyè a, Bondye pèp Izrayèl la, di m': -Men yon gode plen diven kòlè Bondye nan men m'. Pran li, pote l' bay tout moun nan peyi kote m'ap voye ou yo pou yo bwè. 16 Y'a bwè, pye yo ap trese, y'a pèdi tèt yo lè y'a wè lagè m'ap voye nan mitan yo. 17 Se konsa, mwen pran gode a nan men Seyè a, mwen pote l' bay tout moun nan tout peyi kote Seyè a te voye m' lan, mwen fè yo bwè ladan l'. 18 Mwen fè moun lavil Jerizalèm ak moun lavil Jida yo bwè ladan l' ansanm ak wa yo, chèf yo, pou lavil yo ka tounen mazi, yon dezè pou moun mete men nan tèt lè yo wè sa, pou moun sèvi ak non yo pou bay madichon, jan y'ap fè l' jouk koulye a. 19 Men moun mwen fè bwè nan gode a tou: Farawon an, wa peyi Lejip la, ansanm ak sòlda li yo, chèf li yo ak tout pèp li a, 20 tout ras moun ki rete bò solèy kouche yo ansanm ak tout wa peyi Ouz yo, tout wa nan peyi Filisti yo: wa lavil Askalon, wa lavil Gaza, wa lavil Ekwon, wa ki rete nan lavil Asdòd, 21 moun peyi Edon, moun peyi Moab ak moun Amon yo, 22 tout wa peyi Tir yo, wa peyi Sidon ak wa tout peyi ki lòt bò lanmè Mediterane a, 23 moun lavil Dedan, moun lavil Teman ak moun lavil Bouz, ansanm ak tout moun ki koupe cheve nan tèt yo kout, 24 tout wa peyi Arabi yo, tout wa ki rete nan dezè bò solèy kouche a, 25 tout wa Zimri yo, tout wa Elam yo ak tout wa Medi yo, 26 tout wa ki sou bò nò yo, sa ki lwen yo ak sa ki pre yo, yonn apre lòt. Tout nasyon ki sou latè gen pou bwè ladan l'. Apre yo tout, se va tou pa wa lavil Babilòn lan pou l' bwè ladan l' tou. 27 Apre sa, Seyè a di m' konsa: W'a di yo men lòd Seyè ki gen tout pouvwa a, Bondye pèp Izrayèl la bay. Se pou yo bwè pou yo sou, jouk yo vonmi. Y'a tonbe, yo p'ap ka leve lè y'a wè lagè m'ap voye sou yo a. 28 Si yo ta rive refize pran gode a nan men ou pou yo pa bwè ladan l', w'a di yo: Seyè ki gen tout pouvwa a di wè pa wè se pou yo bwè l'. 29 Premye kote m'ap konmanse fè malè, se va lavil yo mete apa pou mwen an. Atò, se nou menm ki pou pa ta resevwa pinisyon nou? Non, nou p'ap chape, paske mwen pral voye lagè sou tout moun sou latè. Se mwen menm, Seyè ki gen tout pouvwa a, ki di sa. 30 Ou menm, Jeremi, se pou ou fè yo konnen tou sa mwen di ou. W'a di yo: -Seyè a rete anwo nan syèl la, l'ap gwonde. Li rete nan kay ki apa pou li a, l'ap pale byen fò. L'ap gwonde anwo pèp li a. L'ap rele tankou moun k'ap kraze rezen. Li move sou tout moun ki rete sou latè. 31 Bri a rive nan zòrèy moun toupatou sou latè. Seyè a gen yon kont pou l' regle ak nasyon yo. Li rele yo tout nan tribinal. L'ap fè touye tout moun ki antò. Se Seyè a menm ki di sa. 32 Seyè ki gen tout pouvwa a di: -Malè a pral tonbe sou nasyon yo yonn apre lòt, yon gwo van tanpèt ap moute soti nan bout latè. 33 Jou sa a, depi yon bout latè rive lòt bout la, se va kadav moun Seyè a pral touye. P'ap gen pesonn pou kriye pou yo, pesonn pou ranmase yo atè a, pesonn pou antere yo. Kadav yo va tounen fimye atè a. 34 Nou menm chèf ki reskonsab pèp la, rele anmwe, woule kò nou atè. Lè a rive pou yo koupe tèt nou. Yo pral gaye nou. Nou pral tonbe atè. Nou pral kraze tankou bèl potich ki koute chè. 35 P'ap gen kote pou chèf yo al kache. P'ap gen kote pou moun ki reskonsab pran swen pèp la ka ale pou yo jwenn pwoteksyon. 36 Y'ap tande chèf yo ap rele, y'ap tande yo ap rele anmwe, paske Seyè a pral ravaje peyi yo. 37 Tout bèl peyi yo pral tounen mazi, paske Seyè a move anpil. 38 Tankou yon lyon ki kouri kite twou li, tout moun ap mete deyò. Peyi a pral tounen yon dezè apre lagè san manman sa a, apre gwo kòlè Seyè a.
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Jeremi 25:1
Jr 25:1-38. Prophecy of the Seventy Years' Captivity; and after That the Destruction of Babylon, and of All the Nations That Oppressed the Jews.
1. fourth year of Jehoiakim--called the third year in Da 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.
Jeremi 25:3
3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jr 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jr 25:1), added to the nineteen years, make up twenty-three years in all.
Jeremi 25:4
4. rising early--(See on Jr 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.
Jeremi 25:5
5. Turn ... dwell--In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu ... shebu, "Return" ... so shall ye "remain."
every one from ... evil--Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.
Jeremi 25:6
6. He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
Jeremi 25:7
Jeremi 25:9
9. the north--(see on Jr 1:14, 15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.
my servant--My agent for punishing (Jr 27:6; 43:10; compare Jr 40:2). Compare Is 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.
Jeremi 25:10
10. (Jr 7:34; Re 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, De 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.
Jeremi 25:11
11. seventy years--(Jr 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (Le 26:34, 35; 2Ch 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (Ezr 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare Da 9:2, 24).
Jeremi 25:13
13. all ... written in this book, which Jeremiah ... prophesied against all ... nations--It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (Jr 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (Jr 36:1, 2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.
Jeremi 25:14
14. serve themselves--(Jr 27:7; 30:8; 34:10). Avail themselves of their services as slaves.
them also--the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. Maurer translates, "shall impose servitude on them, even them."
recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jr 25:13), as having oppressed the Jews.
their deeds--rather, "deed," namely, their bad treatment of the Jews (Jr 50:29; 51:6, 24; compare 2Ch 36:17).
Jeremi 25:15
15. wine cup--Compare Jr 13:12, 13, as to this image, to express stupefying judgments; also Jr 49:12; 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (La 4:21; Is 51:17-22; Re 16:19; 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.
Jeremi 25:16
16. be moved--reel (Na 3:11).
Jeremi 25:18
18. Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17).
kings--Jehoiakim, Jeconiah, and Zedekiah.
as it is this day--The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.
Jeremi 25:19
Jeremi 25:20
20. mingled people--mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [Herodotus, 2.152, 154]. (Compare Jr 50:37; see on Is 19:2, 3; Is 20:1; Eze 30:5. The term is first found in Ex 12:38.
Uz--in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-Petræa, between the sea and Idumea (La 4:21; see Ge 36:20, 28).
remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Is 20:1. Gath is not mentioned because it was overthrown in the same war.
Jeremi 25:21
21. Edom ... Moab ... Ammon--joined together, as being related to Israel (see Jr 48:1-49:39).
Jeremi 25:22
22. all the kings of Tyrus--the petty kings of the various dependencies of Tyre.
isles--a term including all maritime regions (Psa 72:10).
Jeremi 25:23
Jeremi 25:24
24. mingled people--not in the same sense as in Jr 25:20; the "motley crowd," so called in contempt (compare Jr 49:28, 31; 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.
Jeremi 25:25
25. Zimri--perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Ge 25:2).
Elam--properly, west of Persia; but used for Persia in general.
Jeremi 25:26
26. Sheshach--Babylon; as the parallelism in Jr 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jr 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jr 51:41 there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare Is 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jr 51:39, 57; Is 21:5. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].
Jeremi 25:27
27. rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
Jeremi 25:28
28. if they refuse to take the cup--No effort of theirs to escape destruction will avail.
Jeremi 25:29
Jeremi 25:30
30. roar--image from a destructive lion (Is 42:13; Joe 3:16).
upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Psa 100:3), and thence into heathen lands.
Jeremi 25:31
Jeremi 25:32
32. from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented--(Jr 16:4, 6).
neither gathered--to their fathers, in their ancestral tombs (Jr 8:2).
dung--(Psa 83:10).
Jeremi 25:34
34. shepherds--princes (Jr 22:22). Here he returns to the Jews and their rulers, using the same image as in Jr 25:30, "pasture" (see on Jr 25:30).
wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jr 6:26; Eze 27:30) [Maurer].
principal--leaders. The Septuagint translates "rams," carrying out the image (compare Is 14:9, Margin; Zec 10:3).
days of your slaughter ... of ... dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jr 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].
Jeremi 25:35
35. Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. (Am 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
Jeremi 25:37
37. habitations--rather, carrying out the image "pastures" (see on Jr 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
Jeremi 25:38
38. his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].
fierceness of ... oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jr 46:16; 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jr 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his ... anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jr 25:37)!
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