Yeremia 11:19

11:19 Before this I had been like a docile lamb ready to be led to the slaughter.

I did not know they were making plans to kill me. ¹ 

I did not know they were saying, ² 

“Let’s destroy the tree along with its fruit! ³ 

Let’s remove Jeremiah ⁴  from the world of the living

so people will not even be reminded of him any more.” ⁵ 

Yeremia 11:1

The People Have Violated Their Covenant with God

11:1 The Lord said to Jeremiah: ⁶ 

1 Samuel 23:11-12

23:11 Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O Lord God of Israel, please inform your servant!”

Then the Lord said, “He will come down.” 23:12 David asked, “Will the leaders of Keilah deliver me and my men into Saul’s hand?” The Lord said, “They will deliver you over.”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

Kisah Para Rasul 6:9-10

6:9 But some men from the Synagogue ⁷  of the Freedmen (as it was called), ⁸  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁹  stood up and argued with Stephen. 6:10 Yet ¹⁰  they were not able to resist ¹¹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹²  that Moses handed down to us.”

Yehezkiel 8:6-18

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people ¹³  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure ¹⁴  of creeping thing and beast – detestable images ¹⁵  – and every idol of the house of Israel, engraved on the wall all around. ¹⁶  8:11 Seventy men from the elders of the house of Israel ¹⁷  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant ¹⁸  vapors from a cloud of incense were swirling upward.

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ¹⁹  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”

8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed ²⁰  women sitting there weeping for Tammuz. ²¹  8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

8:16 Then he brought me to the inner court of the Lord’s house. Right there ²²  at the entrance to the Lord’s temple, between the porch and the altar, ²³  were about twenty-five ²⁴  men with their backs to the Lord’s temple, ²⁵  facing east – they were worshiping the sun ²⁶  toward the east!

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ²⁷  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ²⁸  them. When they have shouted in my ears, I will not listen to them.”

Matius 21:3

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ ²⁹  and he will send them at once.”

Roma 3:7

3:7 For if by my lie the truth of God enhances ³⁰  his glory, why am I still actually being judged as a sinner?

[11:19]  ¹ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

[11:19]  ² tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

[11:19]  ³ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

[11:19]  sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.

[11:19]  ⁴ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

[11:19]  ⁵ tn Heb “so that his name will not be remembered any more.”

[11:1]  ⁶ tn Heb “The word which came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom. Cf. 1:2 and 7:1 and footnotes there.

[6:9]  ⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁸ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ¹⁰ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹¹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:14]  ¹² tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[8:6]  ¹³ tn Heb “house.”

[8:10]  ¹⁴ tn Or “pattern.”

[8:10]  ¹⁵ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ¹⁶ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  ¹⁷ sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

[8:11]  ¹⁸ tn The Hebrew word occurs only here in the OT.

[8:12]  ¹⁹ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[8:14]  ²⁰ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  ²¹ sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

[8:16]  ²² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ²³ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  ²⁴ tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  tn Or “exactly twenty-five.”

[8:16]  ²⁵ sn The temple faced east.

[8:16]  ²⁶ tn Or “the sun god.”

[8:16]  sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

[8:17]  ²⁷ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  ²⁸ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[21:3]  ²⁹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[3:7]  ³⁰ tn Grk “abounded unto.”