Yeremia 17:13

Bahasa Indonesia Sehari-hari

Ya Pengharapan Israel, TUHAN, semua orang yang meninggalkan Engkau akan menjadi malu; orang-orang yang menyimpang dari pada-Mu akan dilenyapkan di negeri, sebab mereka telah meninggalkan sumber air yang hidup, yakni TUHAN.

Parallel Translations

Alkitab Terjemahan Baru
Ya Pengharapan Israel, TUHAN, semua orang yang meninggalkan Engkau akan menjadi malu; orang-orang yang menyimpang dari pada-Mu akan dilenyapkan di negeri, sebab mereka telah meninggalkan sumber air yang hidup, yakni TUHAN.

Alkitab Terjemahan Lama
Bahwa Tuhan itulah pengharapan orang Israel! Segala orang yang meninggalkan Dikau itu kelak akan dipermalukan! Barangsiapa yang undur dari pada-Ku itu tersuratlah namanya dalam tanah, karena mereka itu sudah meninggalkan mata air hidup, yaitu Tuhan.

Contextual Overview

¹² But thou (O Lorde) whose throne is most glorious, excellent, and of most antiquitie, which dwellest in the place of our holy rest: ¹³ Thou art the comfort of Israel, all they that forsake thee shalbe confounded, all they that do depart from thee shalbe written in earth: for they haue forsaken the Lorde the very conduite of the waters of lyfe. ¹⁴ Heale me O Lorde, and I shalbe whole: saue thou me, & I shalbe saued: for thou art my prayse. ¹⁵ Beholde, these men say vnto me, where is the worde of the Lorde? let it come nowe. ¹⁶ Wheras I neuerthelesse obediently folowed thee as a sheephearde, & haue not vncalled taken this office vpon me, this knowest thou well: my wordes also were ryght before thee. ¹⁷ Be not thou terrible vnto me O Lord: for thou art he in whom I hope when I am in perill. ¹⁸ Let my persecutours be confounded, but not me: let them be afrayde, and not me: Thou shalt bryng vpon them the tyme of plague, and shalt destroy them right sore.

Bible Verse Review
  from Treasury of Scripure Knowledge

the hope: Jeremiah 17:17, Jeremiah 14:8, Psalms 22:4, Joel 3:16, Acts 28:20, 1 Timothy 1:1

all that: Jeremiah 2:26, Jeremiah 2:27, Psalms 97:7, Isaiah 45:16, Isaiah 45:17, Isaiah 65:11-14, Isaiah 66:5, Ezekiel 16:63, Ezekiel 36:32, Daniel 12:2

they that: Jeremiah 17:5, Psalms 73:27, Proverbs 14:14, Isaiah 1:28

written: Proverbs 10:7, Luke 10:20, John 8:6-8, Revelation 20:15

forsaken: Jeremiah 2:13, Jeremiah 2:17, Psalms 36:8, Psalms 36:9, John 4:10, John 4:14, John 7:37, John 7:38, Revelation 7:17, Revelation 21:6, Revelation 22:1, Revelation 22:17

Reciprocal: Genesis 2:25 - ashamed Numbers 5:17 - of the dust Joshua 24:20 - he will turn Job 6:20 - confounded Psalms 7:5 - lay Psalms 34:16 - to cut Psalms 71:5 - For thou Ecclesiastes 8:10 - they were Song of Solomon 4:15 - a well Isaiah 17:10 - thou hast Isaiah 59:13 - departing Jeremiah 1:16 - who have Jeremiah 10:19 - Woe Jeremiah 18:15 - my people Jeremiah 19:4 - they have Hosea 4:19 - and Malachi 2:8 - ye are Ephesians 2:12 - having

Cross-References

Genesis 14:14
When Abram hearde that his brother was taken, he armed his exercised [seruauntes] whiche were borne in his owne house, three hundreth & eyghteen, and folowed on them vntyll Dan.

Genesis 15:3
And Abram saide: See, to me thou hast geuen no seede: lo [borne] in my house is myne heire.

Genesis 37:27
Come on, and let vs sell hym to the Ismaelites, and let not our hande be vpon him: for he is our brother and our fleshe. And his brethren were content.

Genesis 37:36
And the Madianites solde hym in Egypt vnto Putiphar, chiefe officer of Pharaos, and his chiefe stewarde.

Genesis 39:1
Ioseph was brought vnto Egypt, and Putiphar, a Lorde of Pharaos, and his chiefe stewarde, an Egyptian, bought hym of the Ismaelites, whiche had brought hym thyther.

Exodus 12:44
But euery seruaunt that is bought for money, after that thou hast circumcised hym, shall eate therof.

Exodus 21:2
If thou bye a seruaunt that is an Hebrue, sixe yeres he shall serue, & in the seuenth, he shall go out free [paying] nothyng.

Exodus 21:4
And if his maister haue geuen hym a wyfe, and she haue borne him sonnes or daughters: then the wyfe and her chyldren shalbe her maisters, and he shall go out alone.

Exodus 21:16
He that stealeth a man, and selleth him, if he be proued vppon hym, shalbe slayne for it.

Nehemiah 5:5
And now our fleshe is as the fleshe of our brethren, and our children as their children: and loe we bring into subiection our sonnes and our daughters as seruauntes, and some of our daughters are subdued vnto bondage alredie, and no strength is there in our handes to redeeme them, and other men haue our landes and vineyardes.

Gill's Notes on the Bible

O Lord, the Hope of Israel,.... Of all true Israelites; such as are regenerate persons, and true believers in him; Christ is the author and giver of that hope that is in them; the door of it unto them; the object on which it is exercised; the ground and foundation of it, or what gives encouragement to it; and the person they are hoping for; Old Testament saints hoped, waited for, and expected his first coming; and New Testament saints are hoping for his second coming, and to be for ever with him w:

all that forsake thee shall be ashamed; who forsake him as the Hope of Israel, and place their hope elsewhere; in the creature, in themselves, in their riches, in their righteousness, and profession of religion; such shall be ashamed of their vain hope; whereas a true hope, a hope upon the right object, on Christ the Hope of Israel, makes not ashamed; nor shall the man that has it be ashamed of that. The Targum paraphrases it,

"all who forsake thy worship shall be ashamed;''

for they forsake their own mercies, who forsake the house and ordinances of God, and the assembling of themselves together:

and they that depart from me; the prophet; refusing to hear the word of the Lord by him, which was all one as departing from the Lord. Some render it, "from thee", as the Vulgate Latin and Arabic versions; and so the Targum,

"and the ungodly that transgress thy word;''

whose heart departed from the Lord, as in Jer 17:1 notwithstanding their show of devotion and religion. Some render the words, "that are chastised by me"; but repent not, and are not reformed thereby; reading not וסורי, as the Masorites direct, and we, and many others, follow; but according to the letters, and retaining them, יסורי x:

shall be written in the earth; have a name among earthly and carnal men, and be called so, being sensual and carnal, and minding nothing but earth and earthly things; and shall not be written among the living in Jerusalem, or have a name and a place among spiritual men: or they shall be of a short continuance; their memory shall rot; their names be put out for ever; and their memorial perish with them; for things written in the dust do not continue, but are presently destroyed by a puff of wind, or by the treading of the foot upon them; or they shall die, and return to the earth, and be laid in the grave, as Jarchi and Kimchi interpret it; or shall perish eternally, die the second death, being not written in the Lamb's book of life. The Targum is,

"into hell shall they fall.''

The phrase is opposed to a being written, or having names written in heaven, Luke 10:20; which is the same as to be written in the book of life, or to be ordained unto eternal life, Philippians 4:3; and what is the case of such who are not written in heaven, but in earth, may be seen in Revelation 20:15;

because they have forsaken the Lord, the fountain of living waters;

Revelation 20:15- :.

w מקוה, the word here used, sometimes signifies a confluence or collection of waters, as in Genesis 1:10 and elsewhere, a place to bathe in; hence Fortunatus Scacchus, in Sacror. Eleaochr. Myrothec. l. 1. c. 23. col. 159. renders it here, "the bath of Israel", the Lord, the Lord Jesus Christ, whose blood is a fountain opened, in which sinners wash, and are cleansed from their sins, Zech. xiii. 1. and this agrees with the latter part of the verse, where the Lord is called "the fountain of living water"; so De Dieu, on ch. xiv. 8, observes, the word is so used in Exod. vii. 21. and so R. Akiba interprets the words, saying,

"what is "the meaning of מקוה? it is that which cleanses the unclean; even so God cleanses Israel;''

and it is, adds De Dieu, as if you were to call God the pool of Israel, or a confluence of waters where Israel may be washed from his filth. x "Castigati a me", Schmidt; so Stockius, p. 455, 725, Junius & Tremellius follow the same reading, only they render the words, not so properly, "castigationes meae".

Barnes' Notes on the Bible

In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah’s ruin.

Jeremiah 17:6

Like the heath - Or, “like a destitute man” Psalms 102:17. The verbs “he shall see” (or fear) and “shall inhabit” plainly show that a man is here meant and not a plant.

Jeremiah 17:8

The river - Or, “water-course” Isaiah 30:25, made for purposes of irrigation.

Shall not see - Or, “shall not fear Jeremiah 17:6.” God’s people feel trouble as much as other people, but they do not fear it because they know

(1) that it is for their good, and

(2) that God will give them strength to bear it.

Jeremiah 17:9

The train of thought is apparently this: If the man is so blessed Jeremiah 17:7-8 who trusts in Yahweh, what is the reason why men so generally “make flesh their arm”? And the answer is: Because man’s heart is incapable of seeing things in a straightforward manner, but is full of shrewd guile, and ever seeking to overreach others.

Desperately wicked - Rather, mortally sick.

Jeremiah 17:10

The answer to the question, “who can know it?” To himself a man’s heart is an inscrutable mystery: God alone can fathom it.

Ways - Rather, way, his course of life. The “and” must be omitted, for the last clause explains what is meant “by man’s way,” when he comes before God for judgment. It is “the fruit,” the final result “of his doings, i. e., his real character as formed by the acts and habits of his life.

Jeremiah 17:11

Rather, “As the partridge hath gathered eggs which it laid not, so ...” The general sense is: the covetous man is as sure to reap finally disappointment only as is the partridge which piles up eggs not of her own laying, and is unable to hatch them.

A fool - A Nabal. See 1 Samuel 25:25.

Jeremiah 17:12, Jeremiah 17:13

Or, “Thou throne ... thou place ... thou hope ... Yahweh! All that forsake Thee etc.” The prophet concludes his prediction with the expression of his own trust in Yahweh, and confidence that the divine justice will finally be vindicated by the punishment of the wicked. The “throne of glory” is equivalent to Him who is enthroned in glory.

Jeremiah 17:13

Shall be written in the earth - i. e., their names shall quickly disappear, unlike those graven in the rock forever Job 19:24. A board covered with sand is used in the East to this day in schools for giving lessons in writing: but writing inscribed on such materials is intended to be immediately obliterated. Equally fleeting is the existence of those who forsake God. “All men are written somewhere, the saints in heaven, but sinners upon earth” (Origen).

Jeremiah 17:15

This taunt shows that this prophecy was written before any very signal fulfillment of Jeremiah’s words had taken place, and prior therefore to the capture of Jerusalem at the close of Jehoiakim’s life. “Now” means “I pray,” and is ironical.

Jeremiah 17:16

I have not hastened from - i. e., I have not sought to escape from.

A pastor to follow thee - Rather, “a shepherd after Thee.” “Shepherd” means “ruler, magistrate” (Jeremiah 2:8 note), and belongs to the prophet not as a teacher, but as one invested with authority by God to guide and direct the political course of the nation. So Yahweh guides His people Psalms 23:1-2, and the prophet does so “after Him,” following obediently His instructions.

The woeful day - literally, “the day of mortal sickness:” the day on which Jerusalem was to be destroyed, and the temple burned.

Right - Omit the word. What Jeremiah asserts is that he spake as in God’s presence. They were no words of his own, but had the authority of Him before whom he stood. Compare Jeremiah 15:19.

Jeremiah 17:17

A terror - Rather, “a cause of dismay,” or consternation Jeremiah 1:17. By not fulfilling Jeremiah’s prediction God Himself seemed to put him to shame.

Jeremiah 17:18

Confounded - Put to shame.

Destroy them ... - Rather, break them with a double breaking: a twofold punishment, the first their general share in the miseries attendant upon their country’s fall; the second, a special punishment for their sin in persecuting and mocking God’s prophet.

Clarke's Notes on the Bible

Verse Jeremiah 17:13. Written in the earth — They shall never come to true honour. Their names shall be written in the dust; and the first wind that blows over it shall mar every letter, and render it illegible.