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Jeremiah 7:21 [study!]

American Standard Version (ASV 1901) [2]
— Thus saith Jehovah of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh.
King James Version (KJV 1769)
— Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.
New American Standard Bible (NASB ©1995)
— Thus says the LORD of hosts, the God of Israel, “Add your burnt offerings to your sacrifices and eat flesh.
Webster's Revision of the KJB (WEB 1833)
— Thus saith the LORD of hosts, the God of Israel; Put your burnt-offerings to your sacrifices, and eat flesh.
Darby's Translation (DBY 1890)
— Thus saith Jehovah of hosts, the God of Israel: Add your burnt-offerings to your sacrifices, and eat the flesh.
Rotherham's Emphasized Bible (EBR 1902)
— Thus, saith Yahweh of hosts, God of Israel,—Your ascending-offerings, add ye unto your peace-offerings, and eat ye flesh.
Young's Literal Translation (YLT 1898)
— Thus said Jehovah of Hosts, God of Israel, Your burnt-offerings add to your sacrifices, And eat ye flesh.
Douay-Rheims Challoner Revision (DR 1750)
— Thus saith the Lord of hosts the God of Israel: Add your burnt offerings to your sacrifices, and eat ye the flesh.
Original King James Bible (AV 1611) [2]
— Thus saith the LORD of hosts the God of Israel, Put your burnt offrings vnto your sacrifices, & eate flesh.
Brenton Greek Septuagint (LXX, Restored Names)
— Thus saith the Lord, Gather your whole-burnt-offerings with your meat-offerings, and eat flesh.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Thus saith Yahweh Tzevaoth, the Elohim of Yisrael; Put your burnt offerings unto your sacrifices, and eat flesh.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Thus x3541
(3541) Complement
From the prefix K and H1931; properly like this, that is, by implication (of manner) thus (or so); also (of place) here (or hither); or (of time) now.
saith 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
Xv צְבָאוֹת, 6635
{6635} Prime
From H6633; a mass of persons (or figurative things), especially regularly organized for war (an army); by implication a campaign, literally or figuratively (specifically hardship, worship).
the lhm אֱלֹהִים 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
of Yi$rl יִשׂרָאֵל; 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
Put 5595
{5595} Prime
A primitive root; properly to scrape (literally to shave; but usually figuratively) together (that is, to accumulate or increase) or away (that is, to scatter, remove or ruin; intransitively to perish).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
your burnt offerings 5930
{5930} Prime
Feminine active participle of H5927; a step or (collectively stairs, as ascending); usually a holocaust (as going up in smoke).
unto x5921
(5921) Complement
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
your sacrifices, 2077
{2077} Prime
From H2076; properly a slaughter, that is, the flesh of an animal; by implication a sacrifice (the victim or the act).
and eat 398
{0398} Prime
A primitive root; to eat (literally or figuratively).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
flesh. 1320
{1320} Prime
From H1319; flesh (from its freshness); by extension body, person; also (by euphemism) the pudenda of a man.
Jamieson-Fausset-Brown Commentary

Jeremiah 7:21

_ _ Put ... burnt offerings unto ... sacrifices ... eat fleshAdd the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and “eat flesh” even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (Isaiah 1:11; Hosea 8:13; Amos 5:21, Amos 5:22).

Matthew Henry's Commentary

Jeremiah 7:21-28

_ _ God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (Jeremiah 7:21). “Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings” (which the offerer himself had a considerable share of), “that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves” (so some understand it); “let them be served up at your own table, for they are no way acceptable at God's altars.” For the opening of this,

_ _ I. He shows them that obedience was the only thing he required of them, Jeremiah 7:22, Jeremiah 7:23. He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deuteronomy 32:38. No: Will God eat the flesh of bulls? Psalms 50:13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Leviticus 1:2, Leviticus 2:1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exodus 15:26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exodus 19:5), If you will obey my voice indeed. “Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people,” which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. “Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you.” The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity.

_ _ II. He shows them that disobedience was the only thing for which he had a quarrel with them. He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Psalms 50:8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, Jeremiah 7:24, Jeremiah 7:25, etc. 1. They set up their own will in competition with the will of God: They hearkened not to God and to his law; they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes. 2. If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever. 3. When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, Jeremiah 7:13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (Jeremiah 7:26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last. 4. Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (Jeremiah 7:27): “Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call.” (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (Jeremiah 7:28): “Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man.”

John Wesley's Explanatory Notes

Jeremiah 7:21

Put — Ironical words, take those that are peculiar, and to be all burnt to me, and do what you will with them, I will have none of them. To your sacrifices — That part of your sacrifices, which you are allowed to eat, they are but as profane food.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance

Jeremiah 6:20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings [are] not acceptable, nor your sacrifices sweet unto me.
Isaiah 1:11-15 To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. ... And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Hosea 8:13 They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
Amos 5:21-23 I hate, I despise your feast days, and I will not smell in your solemn assemblies. ... Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
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Is 1:11. Jr 6:20. Ho 8:13. Am 5:21.

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