Jeremi 7

Bib La · Kreyòl Ayisyen

1 Seyè a pale ak Jeremi, li di l' konsa: 2 -Al kanpe devan gwo pòtay kay Bondye a. Pale byen fò, epi di: Nou tout moun peyi Jida k'ap vini pase nan pòtay sa a pou n' al fè sèvis pou Seyè a, koute sa Seyè a voye di nou. 3 Men sa Seyè ki gen tout pouvwa a, Bondye pèp Izrayèl la, di: Se pou nou chanje jan n'ap viv la! Manyè sispann fè sa n'ap fè a pou m' ka kite nou viv isit la. 4 Nou pa bezwen kwè pawòl manti y'ap plede repete yo: Sa se gwo kay Seyè a! Sa se gwo kay Seyè a! Sa se gwo kay Seyè a! Anyen p'ap rive nou la. 5 Se pou nou chanje jan n'ap viv la. Sispann fè sa n'ap fè a! Rann tout moun jistis san patipri. 6 Pa pwofite sou moun lòt nasyon yo, sou timoun ki san papa yo, sou fanm ki pèdi mari yo. Sispann fè san moun inonsan koule nan peyi a. Pa kouri dèyè lòt bondye yo. Se va pou malè nou. 7 Lè sa a, m'a kite nou viv isit la, nan peyi mwen te bay zansèt nou yo pou tout tan tout tan. 8 Men, nou chita ap kwè yon bann pawòl manti ki p'ap sèvi nou anyen. 9 Kouman nou ta vle sa? N'ap vòlò, n'ap touye moun, n'ap fè adiltè, n'ap fè sèman pou bay manti, n'ap fè ofrann pou yo boule pou Baal, n'ap kouri fè sèvis pou yon bann lòt bondye nou pa t' janm konnen anvan. 10 Lèfini, n'ap vin kanpe devan m' nan kay yo mete apa pou mwen an, n'ap plede di: Nou sove! Epi nou donnen pi rèd nan fè bagay mwen pa vle wè? 11 Sanble nou pran kay yo mete apa pou mwen an fè yon kachèt pou vòlò? Se sa mwen wè n'ap fè. Se mwen menm Seyè a ki di sa. 12 Moute Silo, ale wè kote yo te mete apa pou mwen an, premye kote mwen te chwazi pou m' te rete nan mitan nou an. Ale wè sa m' te fè l' poutèt mechanste pèp Izrayèl mwen sa a. 13 Koulye a menm, gade tou sa nou fè. Se Seyè a menm ki di sa. Se pa ti kras pale mwen pale nou, nou derefize koute m'. Se pa ti kras rele mwen rele nou, nou pa reponn. 14 Enben! Sa m' te fè Silo a, se sa mwen pral fè kay yo mete apa pou mwen an, kay nou kwè ki ka sove nou an, ak peyi mwen te bay zansèt nou yo ansanm ak nou an. 15 M'ap wete nou devan je m', menm jan mwen te voye tout frè nou yo, tout moun branch fanmi Efrayim yo, jete byen lwen. 16 Seyè a di ankò: -Jeremi monchè, ou pa bezwen lapriyè nan pye m' pou pèp sa a. Ou pa bezwen rele, ni ou pa bezwen lapriyè pou yo. Pa vin plede kòz yo bò kote m'. Paske mwen p'ap koute ou. 17 Ou pa wè sa y'ap fè nan lavil peyi Jida yo, ak nan lari lavil Jerizalèm? 18 Timoun yo ap ranmase bwa. Mesye yo ap limen dife. Medam yo ap bat farin pou fè gato pou Larenn syèl la. Y'ap ofri diven vide atè pou lòt bondye. Y'ap fè tou sa pou yo fè m' lapenn. 19 Men, se pa mwen y'ap fè mal. Se Seyè a menm ki di sa. Se pwòp tèt yo menm y'ap fè mal, se tèt yo y'ap fè wont. 20 Se poutèt sa, men sa mwen menm, Seyè ki gen tout pouvwa a, mwen di: Mwen pral pase gwo kòlè m' ni sou Tanp lan, ni sou moun, ni sou bèt, ni sou pyebwa, ni sou rekòt yo. Kòlè mwen pral tankou yon dife pesonn p'ap ka tenyen. 21 Men sa Seyè ki gen tout pouvwa a, Bondye pèp Izrayèl la, di ankò: -Pran tout vyann nou te konn ofri pou boule nan dife, mete yo sou vyann bèt nou touye yo. Lèfini, manje tout. 22 Lè mwen t'ap fè zansèt nou yo soti peyi Lejip, mwen pa t' ba yo ankenn lòd sou bèt pou yo te boule nan dife pou mwen, ni sou bèt pou yo te touye pou mwen. 23 Sèl bagay mwen te mande yo, se pou yo te koute m' lè m'ap pale ak yo. Konsa m'a toujou Bondye yo. Yo menm y'a pèp mwen. Mwen te di pou yo te swiv chemen mwen t'ap mete devan yo, pou tout bagay te ka mache byen pou yo. 24 Men, yo pa t' vle koute m', yo te bouche zòrèy yo. Yo fè sa ki nan lide yo, yo fè tèt di. Pase yo vin pi bon, yo vin pi mal. 25 Depi jou zansèt nou yo te soti kite peyi Lejip rive jòdi a, mwen toujou voye sèvitè m' yo, pwofèt yo, pou pale ak nou. 26 Men, pesonn pa koute yo, tout moun bouche zòrèy yo. Nou fè tèt di, nou fè pi mal pase zansèt nou yo. 27 Se poutèt sa, Jeremi, ou pral di yo tou sa, men yo p'ap koute ou. W'ap rele yo, men yo p'ap reponn. 28 W'a di yo: se yon nasyon ki pa koute sa Seyè a ap di yo yo ye. Malgre Bondye pini yo, yo pa chanje. Pesonn pa kenbe pawòl yo ak li. Yo pa pale sou sa menm ankò. 29 Nou menm moun lavil Jerizalèm, koupe tout cheve nan tèt nou voye jete. Moute sou tèt mòn yo, pou nou chante plenn sò nou, paske Seyè a pa vle wè moun ki fè l' fache. Li vire do ba yo, li voye yo jete. 30 Moun peyi Jida yo fè sa ki mal devan je m'. Se Seyè a menm ki di sa: Yo pran zidòl yo, yo enstale yo nan kay yo te mete apa pou mwen an. Konsa, li pa nan kondisyon pou sèvi m' ankò. 31 Nan Fon Benninon an, yo bati yon lotèl yo rele Tofèt pou yo ka boule pitit gason ak pitit fi yo nan dife sou li. Sa se bagay mwen p'ap mande yo fè, bagay ki pa janm vin nan lide m' pou m' mande yo fè. 32 Se poutèt sa, men sa mwen menm Seyè a, mwen di: Yon lè yo p'ap rele kote sa a Tofèt, osinon Fon Benninon, men Fon Masak: Se la y'a antere moun, paske p'ap gen plas lòt kote ankò pou antere yo. 33 Kadav moun yo va sèvi manje pou zwazo nan syèl ak bèt nan bwa. P'ap gen pesonn pou pouse bèt yo ale. 34 Peyi a pral tounen yon dezè. Nan lavil peyi Jida yo ak nan lari lavil Jerizalèm, ou p'ap tande yon moun ap pran plezi l', ou p'ap tande yon moun ap ri. p'ap menm gen fèt pou moun marye yo. Se mwen menm k'ap fè tou sa rive.

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Jeremi 7:2

Jr 7:1-34. The Seventh through Ninth Chapters. Delivered in the Beginning of Jehoiakim's Reign, on the Occasion of Some Public Festival.

The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from Jr 26:1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (Jr 7:4, 10).

2. the gate--that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").

Jeremi 7:3

3. cause you to dwell--permit you still to dwell (Jr 18:11; 26:13).

Jeremi 7:4

4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede the need of holiness (Is 48:2; Mi 3:11). The triple repetition of "the temple of Jehovah" expresses the intense confidence of the Jews (see Jr 22:29; Is 6:3).

these--the temple buildings which the prophet points to with his finger (Jr 7:2).

Jeremi 7:5

5. For--"But" [Maurer].

judgment--justice (Jr 22:3).

Jeremi 7:7

7. The apodosis to the "if ... if" (Jr 7:5, 6).

to dwell--to continue to dwell.

for ever and ever--joined with "to dwell," not with the words "gave to your fathers" (compare Jr 3:18; De 4:40).

Jeremi 7:8

8. that cannot profit--Maurer translates, "so that you profit nothing" (see Jr 7:4; Jr 5:31).

Jeremi 7:9-10

9-10. "Will ye steal ... and then come and stand before Me?"

whom ye know not--Ye have no grounds of "knowing" that they are gods; but I have manifested My Godhead by My law, by benefits conferred, and by miracles. This aggravates their crime [Calvin] (Jud 5:8).

Jeremi 7:11

11. den of robbers--Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations (Jr 7:10)?

seen it--namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Is 56:7; Mt 21:13).

Jeremi 7:12

12. my place ... in Shiloh--God caused His tabernacle to be set up in Shiloh in Joshua's days (Jos 18:1; Jud 18:31). In Eli's time God gave the ark, which had been at Shiloh, into the hands of the Philistines (Jr 26:6; 1Sa 4:10, 11; Psa 78:56-61). Shiloh was situated between Beth-el and Shechem in Ephraim.

at the first--implying that Shiloh exceeded the Jewish temple in antiquity. But God's favor is not tied down to localities (Ac 7:44).

my people Israel--Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people.

Jeremi 7:14

14. I gave--and I therefore can revoke the gift for it is still Mine (Le 25:23), now that ye fail in the only object for which it was given, the promotion of My glory.

Shiloh--as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem.

Jeremi 7:15

15. your brethren--children of Abraham, as much as you.

whole seed of Ephraim--They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (2Ki 17:23; Psa 78:67, 68).

Jeremi 7:17

17. Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels?

Jeremi 7:18

18. children ... fathers ... women--Not merely isolated individuals practised idolatry; young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there were the same zeal for the worship of God as there is for error (Jr 44:17, 19; 19:13)!

cakes ... queen of heaven--Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," that is, the planets generally; so the Septuagint here; but elsewhere the Septuagint translates, "queen of heaven." The Phoenicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolized the generative powers of nature; hence arose the introduction of prostitution in the worship. The Babylonians worshipped Ashtoreth as Mylitta, that is, generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (see on Is 65:11).

that they may provoke me--implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah.

Jeremi 7:20

20. beast ... trees ... ground--Why doth God vent His fury on these? On account of man, for whom these were created, that the sad spectacle may strike terror into him (Ro 8:20-22).

Jeremi 7:21

21. Put ... burnt offerings unto ... sacrifices ... eat flesh--Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and "eat flesh" even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (Is 1:11; Ho 8:13; Am 5:21, 22).

Jeremi 7:22

22. Not contradicting the divine obligation of the legal sacrifices. But, "I did not require sacrifices, unless combined with moral obedience" (Psa 50:8; 51:16, 17). The superior claim of the moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (De 5:6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (Ho 6:6). "I will have mercy, and not sacrifice" (1Sa 15:22). Love to God is the supreme end, external observances only means towards that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to My will gives to the sacrifice all its virtue" [Magee, Atonement, Note 57].

Jeremi 7:24

24. hearkened not--They did not give even a partial hearing to Me (Psa 81:11, 12).

imagination--rather, as Margin, "the stubbornness."

backward, &c.--(Jr 2:27; 32:33; Ho 4:16).

Jeremi 7:25

25. rising ... early--(Jr 7:13).

Jeremi 7:26

26. hardened ... neck--(De 31:27; Is 48:4; Ac 7:51).

worse than their fathers--(Jr 16:12). In Jr 7:22 He had said, "your fathers"; here He says, "their fathers"; the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels.

Jeremi 7:27

27. Therefore--rather, "Though thou speak ... yet they will not hearken" [Maurer], (Eze 2:7), a trial to the prophet's faith; though he knew his warnings would be unheeded, still he was to give them in obedience to God.

Jeremi 7:28

28. unto them--that is, in reference to them.

a nation--The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles.

nor receiveth correction--(Jr 5:3).

truth ... perished--(Jr 9:3).

Jeremi 7:29

29. Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (Jud 11:37, 38; Is 15:2).

hair--flowing locks, like those of a Nazarite.

high places--The scene of her idolatries is to be the scene of her mourning (Jr 3:21).

generation of his wrath--the generation with which He is wroth. So Is 10:6; "the people of My wrath."

Jeremi 7:31

31. high places of Tophet--the altars [Horsley] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion.

burn ... sons--(Psa 106:38).

commanded ... not--put for, "I forbade expressly" (De 17:3; 12:31). See on Jr 2:23; Is 30:33.

Jeremi 7:32

32. valley of slaughter--so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet.

no place--no room, namely, to bury in, so many shall be those slain by the Chaldeans (Jr 19:11; Eze 6:5).

Jeremi 7:33

33. fray--scare or frighten (De 28:26). Typical of the last great battle between the Lord's host and the apostasy (Re 19:17, 18, 21).

Jeremi 7:34

34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a custom still prevalent in the East (Jr 16:9; Is 24:7, 8; Re 18:23).

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