1Hriech Júdov je napísaný železným perom, diamantovým rydlom tvrdým; je vyrytý na tabuli ich srdca a na rohy vašich oltárov. 2Ako sa rozpomínajú na svojich synov, tak sa rozpomínajú na svoje oltáre a na svoje Astarty pri zelenom strome, na vysokých pahorkoch. 3Môj vrchu na poli, tvoje imanie i všetky tvoje poklady vydám ta, aby ich rozchvátali, tvoje výšiny za hriech, vo všetkých tvojich končinách. 4A tak vypadneš, a to pre svoju vlastnú vinu, zo svojho dedičstva, ktoré som ti bol dal, a spôsobím to, že budeš slúžiť svojim nepriateľom v zemi, ktorej neznáš, lebo ste zanietili oheň v mojom hneve, ktorý bude horieť až na veky. 5Takto hovorí JeHoVaH: Zlorečený muž, ktorý sa nadeje na človeka a kladie telo za svoje rameno, a jeho srdce odstupuje od JeHoVaHa! 6A bude jako vres na púšti a neuvidí, keď prijde dobré, ale bude obývať vypálené miesta na púšti, slatinnú zem a takú, v ktorej sa nebýva. 7Požehnaný muž, ktorý sa nadeje na JeHoVaHa a ktorého nádejou je JeHoVaH! 8A bude jako strom, zasadený nad vodami, a ktorý zapustil svoje korene nad riekou; nebude sa báť, keď prijde horúčava, ale jeho list bude zelený, ani sa nebude starať v suchý rok ani neprestane rodiť ovocie. 9Najľstivejšie od všetkého je srdce a je neduživé na smrť. Kto ho pozná?! 10Ja JeHoVaH zpytujem srdce a zkúšam ľadviny, nato, aby som dal každému podľa jeho cesty, podľa ovocia jeho skutkov. 11Jarabica škrečiac svolava a nesniesla, tak ten, kto nadobúda bohatstva a nie na spravedlivý spôsob: v polovici jeho dní ho opustí, a na koniec bude z neho blázon. 12Stolicou slávy, výsosťou od počiatku je miesto našej svätyne! 13Nádejou Izraelovou je JeHoVaH. Hanbiť sa budú všetci, ktorí ťa opúšťajú! Tí, ktorí odstupujú odo mňa, budú zapísaní v zemi, pretože opustili prameň vody života, JeHoVaHa.- 14Uzdrav ma, JeHoVaHu, a budem uzdravený; zachráň ma, a budem zachránený, lebo ty si mojou chválou. 15Hľa, oni mi hovoria: Kdeže je to slovo JeHoVaHovo? Nože nech prijde! 16Ale ja, neutiahol som sa, aby som nebol pastierom a neišiel za tebou, ani som si nežiadal dňa bolesti, ty to vieš. To, čo vyšlo z mojich úst, je pred tvojou tvárou. 17Nebuď mi na zdesenie, lebo veď ty si mojim útočišťom v deň zlého. 18Nech sa hanbia tí, ktorí ma prenasledujú, a nech sa nehanbím ja; nech sa oni desia, a nech sa nedesím ja. Uveď na nich deň zlého a skrúš ich dvojnásobným skrúšením. 19Takto mi povedal JeHoVaH: Iď a postav sa v bráne synov ľudu, ktorou vchádzavajú kráľovia Júdovi a ktorou vychádzavajú, a vo všetkých bránach Jeruzalema. 20A povieš im: Počujte slovo JeHoVaHovo, kráľovia Júdovi i celý Júda i všetci obyvatelia Jeruzalema, ktorí vchádzavate týmito bránami! 21Takto hovorí JeHoVaH: Vystríhajte sa pre svoje duše a nenoste bremena v sobotný deň ani nevnášajte bránami Jeruzalema! 22Ani nevynášajte bremena zo svojich domov v sobotný deň ani nekonajte nijakej práce, ale budete svätiť sobotný deň tak, ako som prikázal vašim otcom. 23Avšak neposlúchli ani nenaklonili svojho ucha, ale zatvrdili svoju šiju, aby nepočuli a aby neprijali naučenia. 24Ale stane sa, ak budete naozaj počúvať na mňa, hovorí JeHoVaH, aby ste nevnášali bremena bránami tohoto mesta v sobotný deň a aby ste svätili sobotný deň, tak aby ste nekonali v ňom nijakej práce, 25že budú vchádzať bránami tohoto mesta kráľovia i kniežatá, ktorí budú sedieť na stolici Dávidovej voziac sa na vozoch a nosiac sa na koňoch, oni aj ich kniežatá, mužovia Júdovi a obyvatelia Jeruzalema, a toto mesto bude stáť na veky. 26A budú prichádzať ľudia z miest Júdových a z okolia Jeruzalema i zo zeme Benjaminovej, z roviny a z pohoria i z juhu donášajúc zápalnú obeť a bitnú obeť, obilný dar a kadivo, jako aj tí, ktorí budú donášať obeti chvály do domu JeHoVaHovho. 27Ale ak nebudete počúvať na mňa, aby ste svätili sobotný deň a aby ste nenosili bremena a nevchádzali bránami Jeruzalema v sobotný deň, vtedy zanietim oheň v jeho bránach, ktorý požerie paláce Jeruzalema a nezhasne.
Jamieson Fausset Brown Bible Commentary 1 THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27)
The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (
Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (
Acts 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (
Exod 29:12;
Lev 4:7,
Lev 4:18), but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths (
Pro 3:3;
2Cor 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
2 children remember--Instead of forsaking the idolatries of their fathers, they keep them up (
Jer 7:18). This is given as proof that their sin is "graven upon . . . altars" (
Jer 17:1), that is, is not merely temporary. They corrupt their posterity after them. CASTALIO less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (
2Kgs 21:7;
2Chr 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. HENDERSON, to avoid taking the same Hebrew particle in the same sentence differently, "by . . . upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
3 mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains (
Ps 125:2), the sense probably is, Ye rely on your mountainous position (
Jer 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (GESENIUS translates, "together with," instead of "in"; as the Hebrew is translated in
Jer 11:19;
Hos 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare
Isa 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But
Jer 15:13 makes the rendering probable, "I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders."
4 even thyself--rather, "owing to thyself," that is, by thy own fault (
Jer 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (
Jer 15:14).
5 Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (
Isa 31:1,
Isa 31:3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (
Ps 62:5).
6 heath--In
Ps 102:17;
Isa 32:11;
Hab 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in
Jer 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (
Jer 48:6, Margin), "a naked tree." ROBINSON translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to PLINY (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see . . . good-- (
Job 20:17).
salt land-- (
Deut 29:23), barren ground.
7 (
Ps 34:8;
Pro 16:20;
Isa 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
8 (
Ps 1:3).
shall not see--that is, feel. Answering to
Jer 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (
Heb 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (
2Cor 4:8-11).
careful--anxious, as one desponding (
Luke 12:29;
1Pet 5:7).
drought--literally, "withholding," namely, of rain (
Jer 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
9 deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (
Hos 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (
Jer 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [HORSLEY], (
Mic 1:9). Trust in one's own heart is as foolish as in our fellow man (
Pro 28:26).
10 Lest any should infer from
Jer 17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (
1Chr 28:9;
Ps 7:9;
Pro 17:3;
Rev 2:23).
even to give--and that in order that I may give (
Jer 32:19).
11 partridge-- (
1Sam 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity (
Jer 22:13-
Jer 22:17). Probably the sense is more general; as previously He condemned trust in man (
Jer 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (
Ps 39:6;
Ps 49:16-
Ps 49:17;
Ps 55:23).
fool-- (
Pro 23:5;
Luke 12:20); "their folly" (
Ps 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
12 throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (
Jer 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in
Jer 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (
Col 1:16). He is called a "sanctuary" to His people (
Isa 8:14;
Ezek 11:16). So Syriac and Arabic.
13 me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee-- (
Ps 73:27;
Isa 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (
John 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (
Rev 13:8;
Rev 20:12,
Rev 20:15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (
Luke 10:20). Also, contrast "written in a book," and "in the rock for ever" (
Job 19:23-
Job 19:24).
living waters-- (
Jer 2:13).
14 Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal . . . save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes,
Jer 15:18), but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
15 Where is the word?-- (
Isa 5:19;
Amos 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (
2Pet 3:4).
16 I have not refused Thy call of me to be a prophet (
Jonah 1:3), however painful to me it was to utter what would be sure to irritate the hearers (
Jer 1:4, &c.).; therefore Thou shouldest not forsake me (
Jer 15:15, &c.).
to follow thee--literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (
Eccl 12:11;
1Pet 5:4).
neither . . . desired--I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest--I appeal to Thee for the truth of what I assert.
that which came out of my lips--my words (
Deut 23:23).
right before thee--rather, "was before Thee"; was known to Thee-- (
Pro 5:21).
17 a terror--namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
18 destroy . . . destruction--"break them with a double breach," Hebrew (
Jer 14:17). On "double," see on
Jer 16:18.
19 Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
gate of . . . children of . . . people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (
Jer 39:4;
2Kgs 25:4;
Neh 2:14;
Neh 3:15;
Neh 12:37).
20 kings--He begins with the kings, as they ought to have repressed such a glaring profanation.
21 Take heed to yourselves--literally, "to your souls." MAURER explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath--The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal (
Lev 26:34-
Lev 26:35;
2Chr 36:21). On the restoration, therefore, stress was especially laid on Sabbath observance (
Neh 13:19).
Jerusalem--It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general (
Ezek 20:12); therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.
23 (
Jer 7:24,
Jer 7:26).
24 A part put for the whole, "If ye keep the Sabbath and My other laws."
25 kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor.
remain--Hebrew, "be inhabited" (
Jer 17:6;
Isa 13:20).
26 plain mountains . . . south-- (
Josh 15:1-
Josh 15:4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (
2Chr 35:20;
2Chr 36:3-4). The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (
Zech 7:7).
sacrifices--As in
Jer 17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (
Ps 107:22).
27 burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment (
Jer 52:13;
2Kgs 25:9).