1. o logoV o genomenoV para kuriou proV ieremian ote apesteilen proV auton o basileuV sedekiaV ton pascwr uion melciou kai sofonian uion maasaiou ton ierea legwn
2. eperwthson peri hmwn ton kurion oti basileuV babulwnoV efesthken ef' hmaV ei poihsei kurioV kata panta ta qaumasia autou kai apeleusetai af' hmwn
3. kai eipen proV autouV ieremiaV outwV ereite proV sedekian basilea iouda
4. tade legei kurioV idou egw metastrefw ta opla ta polemika en oiV umeiV polemeite en autoiV proV touV caldaiouV touV sugkekleikotaV umaV exwqen tou teicouV eiV to meson thV polewV tauthV
5. kai polemhsw egw umaV en ceiri ektetamenh kai en bracioni krataiw meta qumou kai orghV kai parorgismou megalou
6. kai pataxw pantaV touV katoikountaV en th polei tauth touV anqrwpouV kai ta kthnh en qanatw megalw kai apoqanountai
7. kai meta tauta outwV legei kurioV dwsw ton sedekian basilea iouda kai touV paidaV autou kai ton laon ton kataleifqenta en th polei tauth apo tou qanatou kai apo tou limou kai apo thV macairaV eiV ceiraV ecqrwn autwn twn zhtountwn taV yucaV autwn kai katakoyousin autouV en stomati macairaV ou feisomai ep' autoiV kai ou mh oiktirhsw autouV
8. kai proV ton laon touton ereiV tade legei kurioV idou egw dedwka pro proswpou umwn thn odon thV zwhV kai thn odon tou qanatou
9. o kaqhmenoV en th polei tauth apoqaneitai en macaira kai en limw kai o ekporeuomenoV proscwrhsai proV touV caldaiouV touV sugkekleikotaV umaV zhsetai kai estai h yuch autou eiV skula kai zhsetai
10. dioti esthrika to proswpon mou epi thn polin tauthn eiV kaka kai ouk eiV agaqa eiV ceiraV basilewV babulwnoV paradoqhsetai kai katakausei authn en puri
11. o oikoV basilewV iouda akousate logon kuriou
12. oikoV dauid tade legei kurioV krinate to prwi krima kai kateuqunate kai exelesqe dihrpasmenon ek ceiroV adikountoV auton opwV mh anafqh wV pur h orgh mou kai kauqhsetai kai ouk estai o sbeswn
13. idou egw proV se ton katoikounta thn koilada sor thn pedinhn touV legontaV tiV ptohsei hmaV h tiV eiseleusetai proV to katoikhthrion hmwn
14. kai anayw pur en tw drumw authV kai edetai panta ta kuklw authV
Footnotes:
21:1-2 - King Zedekiah turns to Jeremiah for guidance, seeking God's answer regarding Jerusalem's impending destruction. The failure of rulers to turn to God is a recurring theme, demonstrating that relying on human power in times of crisis is ineffective (see also 2 Chronicles 36:12 and Psalm 118:8-9).
21:3-7 - God reveals to Zedekiah that the destruction of Jerusalem will be inevitable, with the sword, famine, and pestilence. This message highlights the seriousness of divine judgment and the reality of the consequences of sin and disobedience (see also Ezekiel 7:3 and Matthew 24:2).
21:8-10 - God offers the people a choice: life through surrender to Babylon or death through resistance. This reveals God's grace, even in a time of judgment, by giving the people the opportunity to choose peace (see also Deuteronomy 30:19-20 and Luke 13:34-35).
21:11-14 - God's message to the royal house of David is clear: if they are righteous, God will protect Jerusalem, but if they persist in evil, Jerusalem will be destroyed. The responsibility of leaders is central to the spiritual and physical well-being of the people (see also Isaiah 1:16-17 and 1 Timothy 2:1-2).
Verses related to Jeremias, 21:
Jeremiah chapter 21 brings the divine response to King Zedekiah's request. What hope remains for Jerusalem? This crucial text marks the beginning of the fulfillment of Jeremiah's prophecies, with the Babylonians besieging the city. The chapter presents the difficult path of surrender as the only option for survival. Jeremiah 21 also emphasizes the responsibility of leadership and the inevitability of divine judgment. Examine with us five biblical passages that correlate with the powerful themes of this decisive chapter.
2 Kings 25:1-2: "In the ninth year of Zedekiah's reign, in the tenth month, on the tenth day, Nebuchadnezzar king of Babylon marched against Jerusalem with his entire army. He camped in front of the city and built attack ramps around it. The city was besieged until the eleventh year of Zedekiah's reign." - This passage describes the fulfillment of Jeremiah's prophecy in Jeremiah 21 about the siege of Jerusalem.
Ezekiel 12:13: "I will spread my net, and he will be caught in my snare; I will take him to Babylon, the land of the Chaldeans, but he will not see it, and there he will die." - Ezekiel prophesies about Zedekiah's fate, complementing Jeremiah's prophecy in Jeremiah 21.
Deuteronomy 30:15-19: "See that today I set before you life and prosperity, death and destruction. For I command you today to love the Lord your God, to walk in his ways, and to keep his commandments, decrees, and ordinances; then you will have life and increase in number, and the Lord your God will bless you in the land you are entering to take possession of..." - This passage echoes the theme of choice between life and death presented by Jeremiah in Jeremiah 21:8-9.
Proverbs 1:31: "Therefore they will eat the fruit of their conduct and be satisfied with their own schemes." - This proverb reflects the principle of reaping the consequences of one's actions, a theme present in Jeremiah 21.
Isaiah 30:15: "This is what the Sovereign Lord, the Holy One of Israel, says: 'In repentance and rest is your salvation, in quietness and trust is your strength, but you were unwilling.'" - This passage from Isaiah echoes the call to repentance and the promise of salvation present in Jeremiah 21.
FAQ:
What was God's message to King Zedekiah?
God announced that He would deliver Jerusalem into the hands of Nebuchadnezzar, king of Babylon, because of the sins of the people. Judgment was inevitable. (Jeremiah 21:3-7)
What did God say about those who remained in Jerusalem?
God declared that whoever remained in the city would die by the sword, famine, or plague, but whoever surrendered to the Babylonians would live. (Jeremiah 21:8-10)
How would God judge the house of the king of Judah?
God commanded them to practice justice, for His wrath would come like a fire against the king's injustice and oppression. (Jeremiah 21:11-12)
Why would Jerusalem be destroyed?
Because of the people’s rebellion and pride, God allowed their enemies to attack and destroy the city. (Jeremiah 21:13-14)
What does the "way of life" and the "way of death" mean in Jeremiah 21?
God offered a choice: flee and live or resist and die, highlighting the consequences of disobedience. (Jeremiah 21:8-9)
