Jeremiah 11:21
Parallel Verses
English Standard Version
Therefore thus says the LORD concerning the men of Anathoth, who seek your life, and say, “Do not prophesy in the name of the LORD, or you will die by our hand”—

King James Bible
Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:

American Standard Version
Therefore thus saith Jehovah concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of Jehovah, that thou die not by our hand;

Douay-Rheims Bible
Therefore thus saith the Lord to the men of Anathoth, who seek thy life, and say: Thou shalt not prophesy in the name of the Lord, and thou shalt not die in our hands.

English Revised Version
Therefore thus saith the LORD concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of the LORD, that thou die not by our hand:

Webster's Bible Translation
Therefore thus saith the LORD concerning the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:

Jeremiah 11:21 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Neither entreaty on their behalf nor their hypocritical worship will avert judgment. - Jeremiah 11:14. "But thou, pray not for this people, neither lift up for them cry or prayer; for I hear them not in the time that they cry unto me for their trouble. Jeremiah 11:15. What would my beloved in my house? they who practise guile? Shall vows and holy flesh remove they calamity from thee? then mayest thou exult. Jeremiah 11:16. A green olive, fair for its goodly fruit, Jahveh called thy name; with the noise of great tumult He set fire to it, and its branches brake. Jeremiah 11:17. And Jahveh of hosts, that planted thee, hath decreed evil against thee, for the evil of the house of Israel and of the house of Judah which they themselves have done, to provoke me, in that they have offered odours to Baal."

We have already, in Jeremiah 7:16, met with the declaration that the Lord will not accept any intercession for the covenant-breaking people (Jeremiah 11:14); the termination of this verse differs slightly in the turn to takes. - בּעד רעתם the ancient commentators have almost unanimously rendered: tempore mali eorum, as if they had read בּעת (this is, in fact, the reading of some codd.); but hardly on sufficient grounds. בּעד gives a suitable sense, with the force of the Greek ἀμφί, which, like the German um, passes into the sense of wegen, as the English about passes into that of concerning. - In Jeremiah 11:15-17 we have the reason why the Lord will hear neither the prophet's supplication nor the people's cry in their time of need. Jeremiah 11:15 is very obscure; and from the Masoretic text it is hardly possible to obtain a suitable sense. "The beloved" of Jahveh is Judah, the covenant people; cf. Deuteronomy 33:12, where Benjamin is so called, and Jeremiah 12:7, where the Lord calls His people ידידוּת נפשׁי. "What is to my beloved in my house?" i.e., what has my people to do in my house - what does it want there? "My house" is the temple of the Lord in Jerusalem, as appears from the mention of holy flesh in the second clause. The main difficulty lies in the words עשׂותהּ המזמּתה הרבּים. Hitz. takes עשׂותהּ to be the subject of the clause, and makes the suffix point back to ידידי, which, as collective, is to be construed generis faem.: what should the accomplishment of his plans be to my beloved in my house? But as adverse to this we must note, a. the improbability of ידיד as used of the people being feminine; b. the fact that even if we adopt Hitz.'s change of המזמּתה into המזמּות, yet the latter word does not mean plans or designs to bring offerings. The phrase is clearly to be taken by itself as a continuation of the question; and the suffix to be regarded, with Ew., Umbr., etc., as pointing, in the Aramaic fashion, to the object following: they who practise guile. מזמּה, a thinking out, devising, usually of hurtful schemes, here guile, as in Psalm 139:20; Job 21:27. What is meant is the hypocrisy of cloaking their apostasy from God by offering sacrifices in the temple, of concealing their idolatry and passing themselves off as worshippers of Jahve. On the form מזמּתה, see Ew. 173, g, Gesen. 80, Rem. 2,f. הרבּים makes no sense. It belongs manifestly to the words which follow; for it can neither be subject to עשׂותהּ, nor can it be joined to המזמּתה as its genitive. The lxx render: μὴ εὐχαὶ καὶ κρέα ἅγια ἀφελοῦσιν ἀπὸ σοῦ τὰς κακίας σου; and following this, Dathe, Dahl., Ew., Hitz. hold הנדרים to be the original reading. On the other hand, Maur., Graf, and Ng. think we should read הרנּים (after Psalm 32:7) or הרנּים myinirah, crying, loud supplication; on the ground of Buxtorf's hint, Anticrit. p. 661, that probably the Alexandrians had הרבּים in their text, but, changing the ב for נ, read הרנים. We must make our choice between these two conjectures; for even if הרבּים did not stand in the codex used by the Alexandrians, it cannot have been the original word. The form רנּים is, indeed, sufficiently attested by רנּי פלט, Psalm 32:7; but the meaning of exultation which it has there is here wholly out of place. And we find no case of a plural to רנּה, which means both exultation and piteous, beseeching cry (e.g., Jeremiah 7:16). So that, although רנּה is in the lxx occasionally rendered by δέησις (Jeremiah 11:14; Jeremiah 14:12, etc.) or προσευχή (1 Kings 8:28), we prefer the conjecture הנדרים; for "vow" is in better keeping with "holy flesh," i.e., flesh of sacrifice, Haggai 2:12, since the vow was generally carried out by offering sacrifice. - Nor do the following words, 'יעברוּ מעליך וגו, convey any meaning, without some alteration. As quoted above, they may be translated: shall pass away from thee. But this can mean neither: they shall be torn from thee, nor: they shall disappoint thee. And even if this force did lie in the words, no statement can begin with the following כּי רעתכי gniwollo. If this be a protasis, the verb is wanting. We shall have to change it, after the manner of the lxx, to יעברוּ מעליכי רעתכי: shall vows and holy flesh (sacrifice) avert thine evil from thee? For the form יעברוּ as Hiph. cf. ידרכוּ, Jeremiah 9:2. "Thine evil" with the double force: thy sin and shame, and the disaster impending, i.e., sin and (judicial) suffering. There is no occasion for any further changes. אז, rendered ἤ by the lxx, and so read או by them, may be completely vindicated: then, i.e., if this were the case, if thou couldst avert calamity by sacrifice, then mightest thou exult. Thus we obtain the following as the sense of the whole verse: What mean my people in my temple with their hypocritical sacrifices? Can vows and offerings, presented by you there, avert calamity from you? If it could be so, well might you shout for joy.

Jeremiah 11:21 Parallel Commentaries

Treasury of Scripture Knowledge

that seek.

Jeremiah 12:5,6 If you have run with the footmen, and they have wearied you, then how can you contend with horses? and if in the land of peace...

Jeremiah 20:10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting...

Micah 7:6 For the son dishonors the father, the daughter rises up against her mother, the daughter in law against her mother in law...

Matthew 10:21,34-36 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents...

Luke 4:24 And he said, Truly I say to you, No prophet is accepted in his own country.

prophesy.

Isaiah 30:10 Which say to the seers, See not; and to the prophets, Prophesy not to us right things, speak to us smooth things, prophesy deceits:

Amos 2:12 But you gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

Amos 7:13-16 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court...

Micah 2:6-11 Prophesy you not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame...

thou.

Jeremiah 20:1,2 Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD...

Jeremiah 38:1-6 Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah...

Matthew 21:35 And the farmers took his servants, and beat one, and killed another, and stoned another.

Matthew 22:6 And the remnant took his servants, and entreated them spitefully, and slew them.

Matthew 23:34-37 Why, behold, I send to you prophets, and wise men, and scribes: and some of them you shall kill and crucify...

Luke 13:33,34 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem...

Acts 7:51,52 You stiff necked and uncircumcised in heart and ears, you do always resist the Holy Ghost: as your fathers did, so do you...

Cross References
Isaiah 30:10
who say to the seers, "Do not see," and to the prophets, "Do not prophesy to us what is right; speak to us smooth things, prophesy illusions,

Jeremiah 1:1
The words of Jeremiah, the son of Hilkiah, one of the priests who were in Anathoth in the land of Benjamin,

Jeremiah 12:5
"If you have raced with men on foot, and they have wearied you, how will you compete with horses? And if in a safe land you are so trusting, what will you do in the thicket of the Jordan?

Jeremiah 12:6
For even your brothers and the house of your father, even they have dealt treacherously with you; they are in full cry after you; do not believe them, though they speak friendly words to you."

Jeremiah 20:10
For I hear many whispering. Terror is on every side! "Denounce him! Let us denounce him!" say all my close friends, watching for my fall. "Perhaps he will be deceived; then we can overcome him and take our revenge on him."

Jeremiah 26:8
And when Jeremiah had finished speaking all that the LORD had commanded him to speak to all the people, then the priests and the prophets and all the people laid hold of him, saying, "You shall die!

Jeremiah 32:7
Behold, Hanamel the son of Shallum your uncle will come to you and say, 'Buy my field that is at Anathoth, for the right of redemption by purchase is yours.'

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