Yeremia 34:14

Bahasa Indonesia Sehari-hari

Pada akhir tujuh tahun haruslah kamu masing-masing melepaskan saudaranya bangsa Ibrani yang sudah menjual dirinya kepadamu; ia akan bekerja padamu enam tahun lamanya, kemudian haruslah engkau melepaskan dia sebagai orang merdeka. Tetapi nenek moyangmu tidak mendengarkan Aku dan tidak memperhatikan Aku.

Parallel Translations

Alkitab Terjemahan Baru
Pada akhir tujuh tahun haruslah kamu masing-masing melepaskan saudaranya bangsa Ibrani yang sudah menjual dirinya kepadamu; ia akan bekerja padamu enam tahun lamanya, kemudian haruslah engkau melepaskan dia sebagai orang merdeka. Tetapi nenek moyangmu tidak mendengarkan Aku dan tidak memperhatikan Aku.

Alkitab Terjemahan Lama
Pada tiap-tiap tahun yang ketujuh hendaklah masing-masing kamu menyuruhkan pergi saudaranya, yang orang Ibrani adanya, yang sudah menjual dirinya kepadamu dan sudah berjasa kepadamu enam tahun lamanya, hendaklah kamu melepaskan dia pergi dengan merdekanya. Tetapi nenek moyangmu itu tiada mendengar akan Daku dan tiada diberinya telinga.

Contextual Overview

⁸ These are the wordes that the Lorde spake vnto Ieremie the prophete, when Zedekias was agreed with all the people at Hierusalem, that there shoulde be proclaymed a libertie: ⁹ So that euery man should let his seruaunt and handmayde go free, Hebrue and Hebruesse, and no Iewe holde his brother as a bondman. ¹⁰ Nowe as they had consented, all the princes and all the people whiche had gathered vnto this agreement, that euery man shoulde set at libertie his bondseruaunt and bondwoman, and no longer to holde them bounde: euen so they were obedient, and let them go free. ¹¹ But afterwarde they repented, and toke agayne the seruauntes and handmaydens whom they had let go free, and so made them bonde agayne. ¹² For whiche cause, the worde of the Lorde came vnto Ieremie from the Lorde hym selfe, saying: ¹³ Thus saith the Lorde God of Israel: I made a couenaunt with your fathers when I brought them out of the lande of Egypt, out of the house of bondage, saying: ¹⁴ When seuen yeres are out, euery man shall let his bought seruaunt an Hebrue go free, if he haue serued hym sixe yeres: but your fathers obayed me not, and hearkened not vnto me. ¹⁵ As for you ye were nowe turned, and dyd right before me, in that ye proclaymed euery man to let his neighbour go free, and in that ye made a couenaunt before me in the temple that beareth my name. ¹⁶ But yet ye turned your selues againe, and blasphemed my name, in this, that euery man hath required his seruaunt and handemayde agayne whom ye had let go quite and free, and compelled them to serue you agayne, and to be bondmen and bondwomen. ¹⁷ And therfore thus saith the Lord: Ye haue not obayed me, euery man to proclaime freedome vnto his brother and neighbour: wherefore I wyll call you vnto freedome, saith the Lorde, euen vnto the sworde, to the pestilence, and to hunger, and will make you to be plagued in all kyngdomes of the earth.

Bible Verse Review
  from Treasury of Scripure Knowledge

At the: Jeremiah 34:8, Jeremiah 34:9, Exodus 21:1-4, Exodus 23:10, Exodus 23:11, Deuteronomy 15:12, 1 Kings 9:22, 2 Chronicles 28:10, Isaiah 58:6, Amos 2:6, Amos 8:6

been sold: or, sold himself, 1 Kings 21:25, Isaiah 50:1, Romans 7:14-17, Romans 7:24

but: It appears from this and several other passages, that the sabbatical year had been wholly neglected some centuries before the captivity; and the author of the second book of Chronicles - Jeremiah 36:21 assigns this as a reason for the captivity, "that the land might enjoy her sabbaths." Now, if we reckon the seventy years' captivity as a punishment for this neglect, it will follow that the law on this subject had been disregarded for about 490 years. Jeremiah 7:25, Jeremiah 7:26, Jeremiah 11:8-10, Jeremiah 32:30, 1 Samuel 8:7, 1 Samuel 8:8, 2 Kings 17:13, 2 Kings 17:14, 2 Chronicles 36:16, Nehemiah 9:30, Ezekiel 20:4, Ezekiel 20:8, Zechariah 7:11, Zechariah 7:12

Reciprocal: Leviticus 25:39 - be sold 2 Kings 4:1 - the creditor 2 Chronicles 28:11 - deliver Job 31:13 - the cause Jeremiah 13:10 - evil Jeremiah 31:32 - Not

Cross-References

Genesis 17:11
Ye shal circumcise the fleshe of your foreskyn, and it shalbe a token of the couenaunt betwixt me and you.

Genesis 17:14
And the vncircumcised manchylde, in whose fleshe the foreskyn is not circumcised, that soule shalbe cut of from his people, because he hath broken my couenaunt.

Genesis 34:1
Dina the daughter of Lea, whiche she bare vnto Iacob, went out to see the daughters of the lande.

Genesis 34:2
Whom whe Sichem the sonne of Hemor the Heuite Lorde of the countrey sawe, he toke her, & lay with her, and forced her.

Genesis 34:9
And make maryages with vs, and geue your daughters vnto vs, and take our daughters vnto you.

1 Samuel 14:6
And Ionathan sayd to the young man that bare his harnesse: Come, and let vs go ouer vnto the garison of these vncircumcised, it may be that the Lorde will worke with vs: for it is no hardnesse with the Lord to saue either in manie or in fewe.

1 Samuel 17:26
And Dauid spake to ye men that stoode by, and sayd: What shall be done to the man that killeth this Philistine, and taketh awaye the shame from Israel? And what is this vncircumcised Philistine, that he shoulde reuile the hoast of the liuing God?

1 Samuel 17:36
And so thy seruaunte slue both the lion, and the beare: And trulie this vncircumcised Philistine shalbe as one of them, seing he hath rayled on the hoast of the liuyng God.

2 Samuel 1:20
Tell it not in Gath, nor publishe it in the streates of Askalon: lest the daughters of the Philistines reioyce, and lest the daughters of the vncircumcised triumph.

2 Samuel 15:7
And after fourtie yeres, Absalom said vnto the king: I pray thee let me go to Hebron, & pay my vowe which I haue vowed vnto the Lorde:

Gill's Notes on the Bible

At the end of seven years,.... Not when seven years were elapsed and fully completed; but within the compass of seven years, or as soon as the seventh year was began; for this term of seven years is the term of the seventh year coming in, and not going out, as appears from the law itself, Exodus 21:9; and from an after clause in this verse, "when he hath served thee six years"; at the end of which, and the beginning of the seventh: and so Maimonides m interprets this law,

"he whom the sanhedrim sold served six years from the day of his sale, and at the beginning of the seventh year he was free:''

though the Vulgate Latin version very wrongly renders it, "when seven years are completed"; which version Sanctius takes a good deal of pains to reconcile to the original law. A Hebrew might sell himself for more years than six; he might sell himself for ten or twelve, as the above Jewish writer says, and nothing could release him but the year of jubilee; and that would do it, if he had served but one year n;

let ye go every man his brother, an Hebrew, which hath been sold unto thee; or, "hath sold himself unto thee" o; to be a servant; for money was not given with apprentices to their masters, as is usual with us; but masters gave money for their servants, and bought them either of themselves, or of the magistrates; hence it is said, "if thou buy an Hebrew servant", c. Exodus 21:2. A Hebrew servant was sold either against his will, or with it if a man committed a theft, and he had not wherewith to make restoration, the sanhedrim or magistrates said him: if he was exceeding poor, the law gave him liberty to sell himself; but he might not sell himself as long as he had anything left, even a covering; and after that was gone, he might sell himself; and he was bought with silver or the value of silver or by contract or bond p;

and when he hath served thee six years, thou shall let him go free from thee; or "from with thee" q; from being with thee, from being in thy house, as well as from being in thy service; he was to be dismissed, so as to go where he pleased, and work for himself, or another, as he thought fit;

but your fathers hearkened not unto me, neither inclined their ear; to obey the laws of God, and particularly this concerning servants. This is not to be understood of the fathers with whom the covenant was first made, and to whom this law was first given; but their posterity in later times, who yet lived long before the present generation, and so might with great propriety be called their fathers; and by which it appears that this law had been long neglected.

m Hilchot Abadim, c. 2. sect. 2. n Ibid. o ימכר לך "se ventdiderit tibi", Junius & Tremellius, Piscator. p Hilchot Abadim, c. 1. sect. 1, 2. & c. 2. sect. 1. q מעמך "acuta te", Schmidt.

Barnes' Notes on the Bible

It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.

Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.

Jeremiah 34:8

As the Chaldaean army swept over the country the wealthier classes would all flee to Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.

To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.

Jeremiah 34:9

Should serve himself of them - Should make them serve him (see Jeremiah 25:14).

Jeremiah 34:11

They turned, and caused ... to return - But afterward they again made the slaves return.

Jeremiah 34:13

The house of bondmen - The miserable prison in which, after being worked in the fields all day in gangs, the slaves were shut up at night.

Jeremiah 34:16

At their pleasure - literally, for themselves.

Jeremiah 34:17

I will make you to be removed into - “I will cause you to be a terror unto.” Men would shudder at them.

Jeremiah 34:18

The words ... - The Jews spoke of “cutting” a covenant, because the contracting parties cut a calf in twain and passed between the pieces. Thus cutting a covenant and cutting a calf in twain, meant the same thing.

Jeremiah 34:21

Which are gone up from you - i. e., which have departed for the present, and have raised the siege.