Jeremiah · The Prophet

Jeremiah · Chapter 23יִרְמְיָהוּ

False prophets condemned; the righteous Branch promised

The shepherds have scattered the sheep. Jeremiah 23 delivers God's fierce judgment against the false prophets and corrupt leaders who have led Judah astray with lies and empty visions, promising peace when destruction looms. Yet amid this condemnation, God promises a righteous King from David's line who will reign wisely and execute justice, and a day when the Lord's deliverance will eclipse even the Exodus. The chapter contrasts human failure with divine faithfulness, exposing the worthless words of false prophets against the weight of God's true word.

Jeremiah 23:1-8

Judgment on Wicked Shepherds and Promise of Righteous Branch

LSB Text

¹"Woe to the shepherds who are causing the sheep of My pasture to perish and are scattering them!" declares Yahweh. ²Therefore thus says Yahweh, the God of Israel, concerning the shepherds who are shepherding My people: "You yourselves have scattered My flock and have driven them away and have not attended to them; behold, I am about to attend to you for the evil of your deeds," declares Yahweh. ³"Then I Myself will gather the remnant of My flock out of all the lands where I have driven them and bring them back to their pasture, and they will be fruitful and multiply. ⁴I will also raise up shepherds over them and they will shepherd them; and they will not be afraid any longer, nor be dismayed, nor will any be missing," declares Yahweh. ⁵"Behold, the days are coming," declares Yahweh, "When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land. ⁶In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'Yahweh our righteousness.' ⁷"Therefore behold, the days are coming," declares Yahweh, "when they will no longer say, 'As Yahweh lives, who brought up the sons of Israel from the land of Egypt,' ⁸but, 'As Yahweh lives, who brought up and who brought back the seed of the house of Israel from the north land and from all the lands where I had driven them.' Then they will live on their own soil."

Greek Text

¹הוֹי רֹעִים מְאַבְּדִים וּמְפִצִים אֶת־צֹאן מַרְעִיתִי נְאֻם־יְהוָה׃ ²לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עַל־הָרֹעִים הָרֹעִים אֶת־עַמִּי אַתֶּם פִּזַּרְתֶּם אֶת־צֹאנִי וַתַּדִּחוּם וְלֹא פְקַדְתֶּם אֹתָם הִנְנִי פֹקֵד עֲלֵיכֶם אֶת־רֹעַ מַעַלְלֵיכֶם נְאֻם־יְהוָה׃ ³וַאֲנִי אֲקַבֵּץ אֶת־שְׁאֵרִית צֹאנִי מִכֹּל הָאֲרָצוֹת אֲשֶׁר־הִדַּחְתִּי אֹתָם שָׁם וַהֲשִׁבֹתִי אֶתְהֶן עַל־נְוֵהֶן וּפָרוּ וְרָבוּ׃ ⁴וַהֲקִמֹתִי עֲלֵיהֶם רֹעִים וְרָעוּם וְלֹא־יִירְאוּ עוֹד וְלֹא־יֵחַתּוּ וְלֹא יִפָּקֵדוּ נְאֻם־יְהוָה׃ ⁵הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ׃ ⁶בְּיָמָיו תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶטַח וְזֶה־שְּׁמוֹ אֲשֶׁר־יִקְרְאוֹ יְהוָה צִדְקֵנוּ׃ ⁷לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יֹאמְרוּ עוֹד חַי־יְהוָה אֲשֶׁר הֶעֱלָה אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃ ⁸כִּי אִם־חַי־יְהוָה אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת־זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם וְיָשְׁבוּ עַל־אַדְמָתָם׃

¹hôy rōʿîm mĕʾabbĕdîm ûmĕpiṣṣîm ʾet-ṣōʾn marʿîtî nĕʾum-yhwh. ²lākēn kōh-ʾāmar yhwh ʾĕlōhê yiśrāʾēl ʿal-hārōʿîm hārōʿîm ʾet-ʿammî ʾattem pizzartem ʾet-ṣōʾnî wattaddîḥûm wĕlōʾ pĕqadtem ʾōtām hinnĕnî pōqēd ʿălêkem ʾet-rōaʿ maʿallêkem nĕʾum-yhwh. ³waʾănî ʾăqabbēṣ ʾet-šĕʾērît ṣōʾnî mikkōl hāʾărāṣôt ʾăšer-hiddaḥtî ʾōtām šām wahăšibōtî ʾethĕn ʿal-nĕwēhĕn ûpārû wĕrābû. ⁴wahăqimōtî ʿălêhem rōʿîm wĕrāʿûm wĕlōʾ-yîrĕʾû ʿôd wĕlōʾ-yēḥattû wĕlōʾ yippāqēdû nĕʾum-yhwh. ⁵hinnēh yāmîm bāʾîm nĕʾum-yhwh wahăqimōtî lĕdāwid ṣemaḥ ṣaddîq ûmālak melek wĕhiśkîl wĕʿāśâ mišpāṭ ûṣĕdāqâ bāʾāreṣ. ⁶bĕyāmāyw tiwwāšaʿ yĕhûdâ wĕyiśrāʾēl yiškōn lābeṭaḥ wĕzeh-šĕmô ʾăšer-yiqrĕʾô yhwh ṣidqēnû. ⁷lākēn hinnēh-yāmîm bāʾîm nĕʾum-yhwh wĕlōʾ-yōʾmĕrû ʿôd ḥay-yhwh ʾăšer heʿĕlâ ʾet-bĕnê yiśrāʾēl mēʾereṣ miṣrāyim. ⁸kî ʾim-ḥay-yhwh ʾăšer heʿĕlâ waʾăšer hēbîʾ ʾet-zeraʿ bêt yiśrāʾēl mēʾereṣ ṣāpônâ ûmikkōl hāʾărāṣôt ʾăšer hiddaḥtîm šām wĕyāšĕbû ʿal-ʾadmātām.

Key Words

רֹעִים rōʿîm shepherds

From the root רָעָה (rāʿâ), "to pasture, tend, shepherd." In ancient Near Eastern royal ideology, kings and leaders were routinely called shepherds of their people, responsible for protection, provision, and guidance. Jeremiah's indictment of Israel's shepherds—the kings, priests, and prophets—echoes Ezekiel 34 and anticipates Jesus' self-identification as the Good Shepherd (John 10). The metaphor carries covenantal weight: Yahweh Himself is Israel's ultimate Shepherd (Psalm 23), and human shepherds are His under-shepherds, accountable for their stewardship. The woe-oracle here signals covenant lawsuit language, where the shepherds have violated their fiduciary duty.

צֶמַח ṣemaḥ Branch / Sprout

A botanical metaphor denoting a shoot or sprout emerging from a root or stump. In messianic prophecy, ṣemaḥ becomes a technical term for the Davidic heir who will restore Israel's fortunes (cf. Isaiah 4:2; 11:1; Zechariah 3:8; 6:12). The imagery evokes life springing from apparent death—the Davidic dynasty, cut down by exile, will sprout anew. Jeremiah's use here (23:5) is explicitly linked to David, emphasizing dynastic continuity and divine faithfulness to the Davidic covenant. The New Testament identifies Jesus as this Branch, the righteous King who fulfills all messianic expectations. The term's agricultural resonance underscores organic, inevitable growth from Yahweh's sovereign planting.

צַדִּיק ṣaddîq righteous / just

From the root צָדַק (ṣādaq), "to be just, righteous." In Hebrew thought, righteousness is fundamentally relational and covenantal—conformity to Yahweh's character and His covenant stipulations. A ṣaddîq is one who acts in accordance with the divine standard, fulfilling obligations to both God and neighbor. The adjective here modifies "Branch," contrasting the coming King with the wicked shepherds who have failed in justice. Jeremiah 23:6 intensifies this by naming the Branch "Yahweh our righteousness" (yhwh ṣidqēnû), a stunning claim that the Messiah will embody and impart Yahweh's own righteousness. Paul's doctrine of imputed righteousness (Romans 3–4) draws deeply from this prophetic well.

פָּקַד pāqad attend to / visit / punish

A versatile Hebrew verb with a semantic range spanning "visit, attend to, muster, appoint, punish." The root conveys focused attention—either for blessing or judgment, depending on context. In verse 2, Jeremiah employs a wordplay: the shepherds "have not attended to" (lōʾ pĕqadtem) the flock, so Yahweh will "attend to" (pōqēd) them—but in judgment. The same verb appears in verse 4 negatively: none will be "missing" (yippāqēdû), i.e., none will be punished or found lacking under the faithful shepherds. This lexical flexibility captures the covenantal dynamic: Yahweh's visitation brings either salvation or wrath, depending on covenant fidelity. The term echoes the Exodus narrative (Exodus 3:16) and anticipates the New Testament "visitation" (episkopē) language.

שְׁאֵרִית šĕʾērît remnant

From the root שָׁאַר (šāʾar), "to remain, be left over." The remnant theology is central to prophetic eschatology: though judgment decimates the covenant community, Yahweh preserves a faithful core through whom He will fulfill His promises. Isaiah develops this theme extensively (Isaiah 10:20-22; 37:31-32), and Paul applies it to the church (Romans 9:27; 11:5). Jeremiah's use here (v. 3) assures that exile is not the end—Yahweh Himself will gather the scattered remnant from all lands. The term carries both warning (most will perish) and hope (some will survive). It underscores divine sovereignty in salvation: the remnant exists not by human merit but by Yahweh's electing grace and covenant faithfulness.

זֶרַע zeraʿ seed / offspring / descendants

A foundational term in biblical theology, zeraʿ denotes seed in both agricultural and genealogical senses. The Abrahamic covenant promises center on "seed" (Genesis 12:7; 13:15-16; 22:17-18), and the term's singular-collective ambiguity allows it to refer both to numerous descendants and to a singular messianic figure (Galatians 3:16). In Jeremiah 23:8, the LSB preserves "seed" rather than "descendants," maintaining the lexical link to Genesis and the messianic trajectory. The term evokes continuity, fruitfulness, and covenant promise. Yahweh's commitment to bring back "the seed of the house of Israel" from exile reaffirms His unbreakable bond with Abraham's lineage, ultimately fulfilled in Christ, the Seed par excellence.

יְהוָה צִדְקֵנוּ yhwh ṣidqēnû Yahweh our righteousness

This compound divine name in verse 6 is one of the most theologically dense phrases in the Old Testament. It can be read as either "Yahweh is our righteousness" or "Yahweh, our righteousness," both interpretations yielding profound truth. The name contrasts sharply with the last king of Judah, Zedekiah (ṣidqiyyāhû, "Yahweh is righteousness"), whose reign ended in catastrophic failure. The coming Branch will not merely bear a righteous name but will be the embodiment and source of righteousness for His people. This anticipates the New Covenant promise of Jeremiah 31:31-34 and the Pauline doctrine that Christ becomes our righteousness (1 Corinthians 1:30). The name declares that true righteousness is not human achievement but divine gift, mediated through the Davidic King.

נָוֶה nāweh pasture / habitation / fold

From a root meaning "to be at home, dwell." The term denotes a pastoral dwelling place, a fold or pasture where sheep find rest and safety. In verse 3, Yahweh promises to bring the scattered flock back to "their pasture" (nĕwēhĕn), reversing the exile and restoring the covenant relationship. The imagery evokes Psalm 23's "green pastures" and anticipates Jesus' promise that His sheep will find pasture (John 10:9). The term carries connotations of security, provision, and divine presence—the flock at home under the care of the Good Shepherd. It is both a physical and spiritual reality, pointing to the ultimate rest found in God's presence.

Grammar & Argument

Jeremiah 23:1-8 opens with a thunderous "Woe" (הוֹי, hôy), the prophetic lament-cry that signals both grief and impending judgment. The oracle is structured as a divine lawsuit: accusation (vv. 1-2), reversal (vv. 3-4), and messianic promise (vv. 5-6), culminating in a new exodus declaration (vv. 7-8). The repetition of "declares Yahweh" (נְאֻם־יְהוָה, nĕʾum-yhwh) punctuates the passage with divine authority, appearing six times to underscore that this is not Jeremiah's opinion but Yahweh's verdict. The shepherds are indicted with a devastating wordplay on פָּקַד (pāqad): they have "not attended to" the flock, so Yahweh will "attend to" them—in judgment. The verb's semantic range allows Jeremiah to turn the shepherds' negligence into the very instrument of their doom.

Verses 3-4 pivot from judgment to restoration with the emphatic "I Myself" (וַאֲנִי, waʾănî), highlighting Yahweh's personal intervention. The divine first-person dominates: "I will gather... I will bring... I will raise up." This is not delegated work; Yahweh becomes the Shepherd of His own flock, fulfilling the role the human shepherds abdicated. The promise that the sheep "will be fruitful and multiply" (וּפָרוּ וְרָבוּ, ûpārû wĕrābû) echoes the creation mandate (Genesis 1:28) and the patriarchal blessings (Genesis 17:6; 28:3), signaling a new beginning, a re-creation of the covenant community. The threefold negation in verse 4—"not be afraid... nor be dismayed, nor will any be missing"—reverses the terror and scattering of exile, painting a picture of complete shalom under faithful shepherds.

The messianic oracle of verses 5-6 is introduced with the prophetic formula "Behold, the days are coming" (הִנֵּה יָמִים בָּאִים, hinnēh yāmîm bāʾîm), a phrase that always signals eschatological fulfillment in Jeremiah. The Branch (צֶמַח, ṣemaḥ) is explicitly "for David" (לְדָוִד, lĕdāwid), anchoring the promise

Jeremiah 23:9-22

Judgment Against False Prophets Who Speak Lies

LSB Text

⁹As for the prophets: My heart is broken within me, All my bones tremble; I have become like a drunken man, Even like a man overcome with wine, Because of Yahweh And because of His holy words. ¹⁰For the land is full of adulterers; For the land mourns because of the curse. The pastures of the wilderness have dried up. Their course also is evil And their might is not right. ¹¹"For both prophet and priest are polluted; Even in My house I have found their evil," declares Yahweh. ¹²"Therefore their way will be like slippery paths to them, They will be driven away into the gloom and fall down in it; For I will bring calamity upon them, The year of their punishment," declares Yahweh. ¹³"Moreover, among the prophets of Samaria I saw an offensive thing: They prophesied by Baal and led My people Israel astray. ¹⁴Also among the prophets of Jerusalem I have seen a horrible thing: The committing of adultery and walking in lies; And they strengthen the hands of evildoers, So that no one has turned back from his evil. All of them have become to Me like Sodom, And her inhabitants like Gomorrah. ¹⁵Therefore thus says Yahweh of hosts concerning the prophets, 'Behold, I am going to feed them wormwood And make them drink poisonous water, For from the prophets of Jerusalem Pollution has gone forth into all the land.'" ¹⁶Thus says Yahweh of hosts, "Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility; They speak a vision of their own heart, Not from the mouth of Yahweh. ¹⁷They keep saying to those who despise Me, 'Yahweh has spoken, "You will have peace"'; And as for everyone who walks in the stubbornness of his own heart, They say, 'Calamity will not come upon you.' ¹⁸But who has stood in the council of Yahweh, That he should see and hear His word? Who has given heed to His word and listened? ¹⁹Behold, the storm of Yahweh has gone forth in wrath, Even a whirling tempest; It will whirl down on the head of the wicked. ²⁰The anger of Yahweh will not turn back Until He has performed and carried out the purposes of His heart; In the last days you will clearly understand it. ²¹I did not send these prophets, But they ran. I did not speak to them, But they prophesied. ²²But if they had stood in My council, Then they would have caused My people to hear My words, And would have turned them back from their evil way And from the evil of their deeds."

Greek Text

⁹לַנְּבִאִ֞ים נִשְׁבַּ֧ר לִבִּ֣י בְקִרְבִּ֗י רָֽחֲפוּ֙ כָּל־עַצְמוֹתַ֔י הָיִ֙יתִי֙ כְּאִ֣ישׁ שִׁכּ֔וֹר וּכְגֶ֖בֶר עֲבָ֣רוֹ יָ֑יִן מִפְּנֵ֣י יְהוָ֔ה וּמִפְּנֵ֖י דִּבְרֵ֥י קָדְשֽׁוֹ׃ ¹⁰כִּ֤י מְנָֽאֲפִים֙ מָלְאָ֣ה הָאָ֔רֶץ כִּֽי־מִפְּנֵ֤י אָלָה֙ אָבְלָ֣ה הָאָ֔רֶץ יָבְשׁ֖וּ נְא֣וֹת מִדְבָּ֑ר וַתְּהִ֤י מְרֽוּצָתָם֙ רָעָ֔ה וּגְבוּרָתָ֖ם לֹא־כֵֽן׃ ¹¹כִּֽי־גַם־נָבִ֥יא גַם־כֹּהֵ֖ן חָנֵ֑פוּ גַּם־בְּבֵיתִ֛י מָצָ֥אתִי רָעָתָ֖ם נְאֻם־יְהוָֽה׃ ¹²לָכֵן֩ יִהְיֶ֨ה דַרְכָּ֜ם לָהֶ֗ם כַּחֲלַקְלַקּוֹת֙ בָּֽאֲפֵלָ֔ה יִדַּ֖חוּ וְנָ֣פְלוּ בָ֑הּ כִּֽי־אָבִ֨יא עֲלֵיהֶ֥ם רָעָ֛ה שְׁנַ֥ת פְּקֻדָּתָ֖ם נְאֻם־יְהוָֽה׃ ¹³וּבִנְבִיאֵ֥י שֹׁמְר֖וֹן רָאִ֣יתִי תִפְלָ֑ה הִנַּבְּא֣וּ בַבַּ֔עַל וַיַּתְע֖וּ אֶת־עַמִּ֥י אֶת־יִשְׂרָאֵֽל׃ ¹⁴וּבִנְבִאֵ֨י יְרוּשָׁלִַ֜ם רָאִ֣יתִי שַׁעֲרוּרָ֗ה נָא֞וֹף וְהָלֹ֤ךְ בַּשֶּׁ֙קֶר֙ וְחִזְּקוּ֙ יְדֵ֣י מְרֵעִ֔ים לְבִ֨לְתִּי־שָׁ֔בוּ אִ֖ישׁ מֵרָֽעָת֑וֹ הָֽיוּ־לִ֤י כֻלָּם֙ כִּסְדֹ֔ם וְיֹשְׁבֶ֖יהָ כַּעֲמֹרָֽה׃ ¹⁵לָכֵ֞ן כֹּֽה־אָמַ֣ר ׀ יְהוָ֣ה צְבָא֗וֹת עַל־הַנְּבִאִים֙ הִנְנִ֨י מַאֲכִ֤יל אוֹתָם֙ לַֽעֲנָ֔ה וְהִשְׁקִתִ֖ים מֵי־רֹ֑אשׁ כִּ֚י מֵאֵ֣ת נְבִיאֵ֣י יְרוּשָׁלִַ֔ם יָצְאָ֥ה חֲנֻפָּ֖ה לְכָל־הָאָֽרֶץ׃ ¹⁶כֹּֽה־אָמַ֞ר יְהוָ֣ה צְבָא֗וֹת אַֽל־תִּשְׁמְעוּ֙ עַל־דִּבְרֵ֣י הַנְּבִאִ֔ים הַֽנִּבְּאִ֖ים לָכֶ֑ם מַהְבִּלִ֤ים הֵ֙מָּה֙ אֶתְכֶ֔ם חֲז֤וֹן לִבָּם֙ יְדַבֵּ֔רוּ לֹ֖א מִפִּ֥י יְהוָֽה׃ ¹⁷אֹמְרִ֤ים אָמוֹר֙ לִֽמְנַאֲצַ֔י דִּבֶּ֣ר יְהוָ֔ה שָׁל֖וֹם יִֽהְיֶ֣ה לָכֶ֑ם וְ֠כֹל הֹלֵ֞ךְ בִּשְׁרִר֤וּת לִבּוֹ֙ אָֽמְר֔וּ לֹֽא־תָב֥וֹא עֲלֵיכֶ֖ם רָעָֽה׃ ¹⁸כִּ֣י מִ֤י עָמַד֙ בְּס֣וֹד יְהוָ֔ה וְיֵ֖רֶא וְיִשְׁמַ֣ע אֶת־דְּבָר֑וֹ מִֽי־הִקְשִׁ֥יב דְּבָר֖וֹ וַיִּשְׁמָֽע׃ ¹⁹הִנֵּ֣ה ׀ סַעֲרַ֣ת יְהוָ֗ה חֵמָה֙ יָֽצְאָ֔ה וְסַ֖עַר מִתְחוֹלֵ֑ל עַ֛ל רֹ֥אשׁ רְשָׁעִ֖ים יָחֽוּל׃ ²⁰לֹ֤א יָשׁוּב֙ אַף־יְהוָ֔ה עַד־עֲשֹׂת֥וֹ וְעַד־הֲקִימ֖וֹ מְזִמּ֣וֹת לִבּ֑וֹ בְּאַֽחֲרִית֙ הַיָּמִ֔ים תִּתְבּוֹנְנ֥וּ בָ֖הּ בִּינָֽה׃ ²¹לֹֽא־שָׁלַ֤חְתִּי אֶת־הַנְּבִאִים֙ וְהֵ֣ם רָ֔צוּ לֹֽא־דִבַּ֥רְתִּי אֲלֵיהֶ֖ם וְהֵ֥ם נִבָּֽאוּ׃ ²²וְאִֽם־עָמְד֖וּ בְּסוֹדִ֑י וְיַשְׁמִ֤עוּ דְבָרַי֙ אֶת־עַמִּ֔י וִֽישִׁבוּם֙ מִדַּרְכָּ֣ם הָרָ֔ע וּמֵרֹ֖עַ מַֽעַלְלֵיהֶֽם׃

⁹lannĕḇiʾîm nišbar libbî bĕqirbî rāḥăp̄û kol-ʿaṣmôtay hāyîtî kĕʾîš šikkôr ûḵĕḡeḇer ʿăḇārô yāyin mippĕnê yhwh ûmippĕnê diḇrê qodšô. ¹⁰kî mĕnāʾăp̄îm mālĕʾâ hāʾāreṣ kî-mippĕnê ʾālâ ʾāḇĕlâ hāʾāreṣ yāḇĕšû nĕʾôt miḏbār wattĕhî mĕrûṣātām rāʿâ ûḡĕḇûrātām lōʾ-ḵēn. ¹¹kî-ḡam-nāḇîʾ ḡam-kōhēn ḥānēp̄û ḡam-bĕḇêtî māṣāʾtî rāʿātām nĕʾum-yhwh. ¹²lāḵēn yihyê ḏarkām lāhem kaḥălaqlaqqôt bāʾăp̄ēlâ yiddaḥû wĕnāp̄ĕlû ḇāh kî-ʾāḇîʾ ʿălêhem rāʿâ šĕnat pĕquddātām nĕʾum-yhwh. ¹³ûḇinḇîʾê šōmĕrôn rāʾîtî tip̄lâ hinnaḇbĕʾû ḇabbaʿal wayyatʿû ʾet-ʿammî ʾet-yiśrāʾēl. ¹⁴ûḇinḇiʾê yĕrûšālaim rāʾîtî šaʿărûrâ nāʾôp̄ wĕhālōḵ baššeqer wĕḥizzĕqû yĕḏê mĕrēʿîm lĕḇiltî-šāḇû ʾîš mērāʿātô hāyû-lî ḵullām kisḏōm wĕyōšĕḇeyhā kaʿămōrâ. ¹⁵lāḵēn kōh-ʾāmar yhwh ṣĕḇāʾôt ʿal-hannĕḇiʾîm hinĕnî maʾăḵîl ʾôtām laʿănâ wĕhišqitîm mê-rōʾš kî mēʾēt nĕḇîʾê yĕrûšālaim yāṣĕʾâ ḥănuppâ lĕḵol-hāʾāreṣ. ¹⁶kōh-ʾāmar yhwh ṣĕḇāʾôt ʾal-tišmĕʿû ʿal-diḇrê hannĕḇiʾîm hannibĕʾîm lāḵem mahbilîm hēmmâ ʾetḵem ḥăzôn libbām yĕḏabbērû lōʾ mippî yhwh. ¹⁷ʾōmĕrîm ʾāmôr limnaʾăṣay dibber yhwh šālôm yihyê lāḵem wĕḵōl hōlēḵ bišrirût libbô ʾāmĕrû lōʾ-tāḇôʾ ʿălêḵem rāʿâ. ¹⁸kî mî ʿāmaḏ bĕsôḏ yhwh wĕyērĕʾ wĕyišmaʿ ʾet-dĕḇārô mî-hiqšîḇ dĕḇārô wayyišmāʿ. ¹⁹hinnê saʿărat yhwh ḥēmâ yāṣĕʾâ wĕsaʿar mitḥôlēl ʿal rōʾš rĕšāʿîm yāḥûl. ²⁰lōʾ yāšûḇ ʾap̄-yhwh ʿaḏ-ʿăśōtô wĕʿaḏ-hăqîmô mĕzimmôt libbô bĕʾaḥărît hayyāmîm titbônĕnû ḇāh bînâ. ²¹lōʾ-šālaḥtî ʾet-hannĕḇiʾîm wĕhēm rāṣû lōʾ-ḏibartî ʾălêhem wĕhēm nibbāʾû. ²²wĕʾim-ʿāmĕḏû bĕsôḏî wĕyašmiʿû ḏĕḇāray ʾet-ʿammî wîšiḇûm middarkām hārāʿ ûmērōaʿ maʿallêhem.

Key Words

נָבִיא nāḇîʾ prophet / one who speaks forth

From the root נבא (nāḇāʾ), "to prophesy" or "bubble forth," the term designates one who speaks on behalf of God. The etymology suggests a spontaneous outpouring of divine speech, though the office itself required divine authorization. In Jeremiah 23, the term is used ironically—these "prophets" speak, but not from Yahweh's

Grammar & Argument

Jeremiah 23:23-32

God's Omnipresence and Condemnation of False Dreams

LSB Text

²³"Am I a God who is near," declares Yahweh, "And not a God far off? ²⁴Can a man hide himself in hiding places So I do not see him?" declares Yahweh. "Do I not fill the heavens and the earth?" declares Yahweh. ²⁵"I have heard what the prophets have said who prophesy lies in My name, saying, 'I had a dream, I had a dream!' ²⁶How long? Is there anything in the hearts of the prophets who prophesy lies, even these prophets of the deceit of their own heart, ²⁷who intend to make My people forget My name by their dreams which they recount to one another, just as their fathers forgot My name because of Baal? ²⁸The prophet who has a dream may recount the dream, but let him who has My word speak My word in truth. What does straw have in common with grain?" declares Yahweh. ²⁹"Is not My word like fire?" declares Yahweh, "and like a hammer which shatters a rock? ³⁰Therefore behold, I am against the prophets," declares Yahweh, "who steal My words from one another. ³¹Behold, I am against the prophets," declares Yahweh, "who use their tongues and declare, 'He declares.' ³²Behold, I am against those who have prophesied lying dreams," declares Yahweh, "and recounted them and led My people astray by their lies and recklessness; yet I did not send them or command them, nor do they provide this people the slightest benefit," declares Yahweh.

Greek Text

²³הַאֱלֹהֵ֧י מִקָּרֹ֛ב אָ֖נִי נְאֻם־יְהוָ֑ה וְלֹ֥א אֱלֹהֵ֖י מֵרָחֹֽק׃ ²⁴אִם־יִסָּתֵ֨ר אִ֧יש בַּמִּסְתָּרִ֛ים וַאֲנִ֥י לֹֽא־אֶרְאֶ֖נּוּ נְאֻם־יְהוָ֑ה הֲלוֹא֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ אֲנִ֥י מָלֵ֖א נְאֻם־יְהוָֽה׃ ²⁵שָׁמַ֗עְתִּי אֵ֤ת אֲשֶׁר־אָֽמְרוּ֙ הַנְּבִאִ֔ים הַֽנִּבְּאִ֥ים בִּשְׁמִ֛י שֶׁ֖קֶר לֵאמֹ֑ר חָלַ֖מְתִּי חָלָֽמְתִּי׃ ²⁶עַד־מָתַ֗י הֲיֵ֛שׁ בְּלֵ֥ב הַנְּבִאִ֖ים נִבְּאֵ֣י הַשָּׁ֑קֶר וּנְבִיאֵ֖י תַּרְמִ֥ת לִבָּֽם׃ ²⁷הַחֹשְׁבִ֗ים לְהַשְׁכִּ֤יחַ אֶת־עַמִּי֙ שְׁמִ֔י בַּחֲלוֹמֹתָ֔ם אֲשֶׁ֥ר יְסַפְּר֖וּ אִ֣ישׁ לְרֵעֵ֑הוּ כַּאֲשֶׁ֨ר שָׁכְח֧וּ אֲבוֹתָ֛ם אֶת־שְׁמִ֖י בַּבָּֽעַל׃ ²⁸הַנָּבִ֞יא אֲשֶׁר־אִתּ֤וֹ חֲלוֹם֙ יְסַפֵּ֣ר חֲל֔וֹם וַאֲשֶׁ֤ר דְּבָרִי֙ אִתּ֔וֹ יְדַבֵּ֥ר דְּבָרִ֖י אֱמֶ֑ת מַה־לַתֶּ֥בֶן אֶת־הַבָּ֖ר נְאֻם־יְהוָֽה׃ ²⁹הֲל֨וֹא כֹ֧ה דְבָרִ֛י כָּאֵ֖שׁ נְאֻם־יְהוָ֑ה וּכְפַטִּ֖ישׁ יְפֹ֥צֵֽץ סָֽלַע׃ ס ³⁰לָכֵ֛ן הִנְנִ֥י עַל־הַנְּבִאִ֖ים נְאֻם־יְהוָ֑ה מְגַנְּבֵ֣י דְבָרַ֔י אִ֖ישׁ מֵאֵ֥ת רֵעֵֽהוּ׃ ³¹הִנְנִ֥י עַל־הַנְּבִאִ֖ים נְאֻם־יְהוָ֑ה הַלֹּקְחִ֣ים לְשׁוֹנָ֔ם וַֽיִּנְאֲמ֖וּ נְאֻֽם׃ ³²הִ֠נְנִי עַֽל־נִבְּאֵ֞י חֲלֹמ֥וֹת שֶׁ֙קֶר֙ נְאֻם־יְהוָ֔ה וַֽיְסַפְּרוּם֙ וַיַּתְע֣וּ אֶת־עַמִּ֔י בְּשִׁקְרֵיהֶ֖ם וּבְפַחֲזוּתָ֑ם וְאָנֹכִ֨י לֹֽא־שְׁלַחְתִּ֜ים וְלֹ֣א צִוִּיתִ֗ים וְהוֹעֵ֛יל לֹֽא־יוֹעִ֥ילוּ לָֽעָם־הַזֶּ֖ה נְאֻם־יְהוָֽה׃

²³haʾelohê miqqārōb ʾānî neʾum-yhwh wᵉlōʾ ʾelohê mērāḥōq. ²⁴ʾim-yissātēr ʾîš bammisetārîm waʾanî lōʾ-ʾerʾennû neʾum-yhwh halôʾ ʾet-haššāmayim wᵉʾet-hāʾāreṣ ʾanî mālēʾ neʾum-yhwh. ²⁵šāmaʿtî ʾēt ʾašer-ʾāmᵉrû hannᵉbiʾîm hannibᵉʾîm bišmî šeqer lēʾmōr ḥālamtî ḥālāmᵉtî. ²⁶ʿad-mātay hayēš bᵉlēb hannᵉbiʾîm nibbᵉʾê haššāqer ûnᵉbîʾê tarᵉmit libbām. ²⁷haḥōšᵉbîm lᵉhašᵉkîaḥ ʾet-ʿammî šᵉmî baḥalômōtām ʾašer yᵉsappᵉrû ʾîš lᵉrēʿēhû kaʾašer šākᵉḥû ʾabôtām ʾet-šᵉmî babbaʿal. ²⁸hannābîʾ ʾašer-ʾittô ḥalôm yᵉsappēr ḥalôm waʾašer dᵉbārî ʾittô yᵉdabbēr dᵉbārî ʾemet mah-latteben ʾet-habbār neʾum-yhwh. ²⁹halôʾ kōh dᵉbārî kāʾēš neʾum-yhwh ûkᵉpaṭṭîš yᵉpōṣēṣ sālaʿ. ³⁰lākēn hinᵉnî ʿal-hannᵉbiʾîm neʾum-yhwh mᵉgannᵉbê dᵉbāray ʾîš mēʾēt rēʿēhû. ³¹hinᵉnî ʿal-hannᵉbiʾîm neʾum-yhwh halloqᵉḥîm lᵉšônām wayyinʾᵃmû neʾum. ³²hinᵉnî ʿal-nibbᵉʾê ḥalômôt šeqer neʾum-yhwh wayyᵉsappᵉrûm wayyatʿû ʾet-ʿammî bᵉšiqrêhem ûbᵉpaḥᵃzûtām wᵉʾānōkî lōʾ-šᵉlaḥtîm wᵉlōʾ ṣiwwîtîm wᵉhôʿîl lōʾ-yôʿîlû lāʿām-hazzeh neʾum-yhwh.

Key Words

מִקָּרֹב miqqārōb near / from nearby

From the root קרב (qārab, "to draw near, approach"), this prepositional phrase denotes spatial and relational proximity. In verse 23, Yahweh's rhetorical question challenges the false prophets' assumption that God is only locally present or concerned with immediate matters. The term sets up a contrast with מֵרָחֹק (mērāḥōq, "from afar"), establishing God's transcendence alongside His immanence. This dual nature of divine presence—both near and far—becomes foundational for biblical theology, echoed in Acts 17:27-28 where Paul declares God is "not far from each one of us." The false prophets had reduced Yahweh to a manageable deity who could be manipulated through fabricated dreams, but this passage dismantles such presumption.

מָלֵא mālēʾ fill / be full

The Qal active participle of מלא (mālāʾ, "to fill, be full"), used here to describe Yahweh's omnipresence filling both heaven and earth. This verb appears in the creation narrative (Genesis 1:22, 28) as God's command to "fill" the earth, and in Isaiah 6:3 where the seraphim declare "the whole earth is full of His glory." The participial form emphasizes continuous, ongoing action—God is perpetually filling all space, leaving no room for concealment. This theological assertion directly refutes the false prophets' belief that they could operate in hidden spiritual spaces beyond divine scrutiny. The New Testament echoes this in Ephesians 1:23, describing Christ as "Him who fills all in all."

חֲלוֹם ḥalôm dream

A masculine noun denoting dreams, from a root possibly related to חלם (ḥālam, "to be healthy, strong"), suggesting dreams as robust nocturnal experiences. In the ancient Near East, dreams were considered legitimate channels of divine communication (Genesis 28:12; 37:5-10; Daniel 2), making them attractive vehicles for false prophets to exploit. Jeremiah's polemic in verses 25-32 does not deny that God can speak through dreams (see Joel 2:28), but condemns those who manufacture dreams to gain authority. The repetition "I had a dream, I had a dream!" (v. 25) mimics the breathless urgency false prophets used to validate their fabrications. True prophetic word is contrasted with dream-content as grain is contrasted with chaff (v. 28).

שֶׁקֶר šeqer lie / falsehood / deception

A masculine noun meaning "lie, falsehood, deception," from a root suggesting emptiness or vanity. This term appears throughout Jeremiah as a key indictment against false prophecy (14:14; 20:6; 27:10). In verse 25, the prophets "prophesy lies in My name," a double offense: they speak falsehood and attribute it to Yahweh. The word carries both moral (intentional deception) and ontological (lacking reality) dimensions—these prophecies are not merely incorrect but fundamentally empty, devoid of divine substance. The Decalogue's ninth commandment prohibits bearing "false witness" (עֵד שָׁקֶר, ʿēd šāqer), and here the false prophets violate this by misrepresenting God Himself. Paul later warns against those who "suppress the truth in unrighteousness" (Romans 1:18), continuing this prophetic tradition.

תַּרְמִת tarᵉmit deceit / treachery

A feminine noun meaning "deceit, treachery," appearing only here and in Zephaniah 3:13 in the Hebrew Bible. The root רמה (rāmāh) means "to deceive, betray," and is related to the more common מִרְמָה (mirmāh, "deceit"). In verse 26, Jeremiah asks how long there will be anything "in the hearts of the prophets who prophesy lies, even these prophets of the deceit of their own heart." The phrase "deceit of their own heart" (תַּרְמִת לִבָּם, tarᵉmit libbām) locates the source of false prophecy not in external demonic influence but in the self-deluded human heart. This anticipates Jesus' teaching that "out of the heart come evil thoughts" (Matthew 15:19) and Jeremiah's own later observation that "the heart is more deceitful than all else" (17:9).

תֶּבֶן teben straw / chaff

A masculine noun meaning "straw, chaff," the dry stalks and husks separated from grain during threshing. In verse 28, Yahweh asks rhetorically, "What does straw have in common with grain?" (מַה־לַתֶּבֶן אֶת־הַבָּר, mah-latteben ʾet-habbār), contrasting worthless agricultural waste with nutritious kernel. This agricultural metaphor distinguishes false prophetic dreams (straw) from authentic divine word (grain). The image recurs in biblical literature: Job 21:18 and Psalm 1:4 compare the wicked to chaff blown by wind; John the Baptist declares the Messiah will "burn up the chaff with unquenchable fire" (Matthew 3:12). The metaphor emphasizes not merely difference but the utter worthlessness of false prophecy—it provides no spiritual nourishment and will be consumed in judgment.

פַּטִּישׁ paṭṭîš hammer / sledgehammer

A masculine noun meaning "hammer, sledgehammer," used for breaking rock or forging metal. In verse 29, God's word is compared to both fire and "a hammer which shatters a rock" (כְפַטִּישׁ יְפֹצֵץ סָלַע, kᵉpaṭṭîš yᵉpōṣēṣ sālaʿ). This double metaphor emphasizes the word's power to consume (fire) and demolish (hammer). The hammer image appears in Judges 4:21 where Jael drives a tent peg through Sisera's temple, and in Isaiah 41:7 describing metalworking. Here it conveys the irresistible force of authentic divine speech to break through human hardness. Hebrews 4:12 echoes this: "the word of God is living and active and sharper than any two-edged sword," penetrating and judging. The contrast with the impotent "straw" of false dreams could not be starker.

פַּחֲזוּת paḥᵃzût recklessness / wantonness

A feminine noun meaning "recklessness, wantonness, insolence," from the root פחז (pāḥaz, "to be reckless, wanton"). This rare term appears in verse 32, where Yahweh condemns those who "led My people astray by their lies and recklessness" (בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם, bᵉšiqrêhem ûbᵉpaḥᵃzûtām). The word suggests not merely error but brazen, cavalier disregard for truth and consequences. Zephaniah 3:4 uses the related adjective to describe prophets as "reckless, treacherous men." The pairing of "lies" and "recklessness" indicates both the content (falsehood) and manner (audacious irresponsibility)

Grammar & Argument

Jeremiah 23:33-40

The Oracle Concerning the Burden of the LORD

LSB Text

³³"Now when this people or the prophet or a priest asks you, saying, 'What is the oracle of Yahweh?' then you shall say to them, 'What oracle?!' Yahweh declares, 'I will abandon you.' ³⁴Then as for the prophet or the priest or the people who say, 'The oracle of Yahweh,' I will punish that man and his household. ³⁵Thus you shall say to one another, each to his brother, 'What has Yahweh answered?' and, 'What has Yahweh spoken?' ³⁶For the oracle of Yahweh you shall mention no more, because every man's own word will become the oracle, and you have perverted the words of the living God, Yahweh of hosts, our God. ³⁷Thus you will say to that prophet, 'What has Yahweh answered you?' and, 'What has Yahweh spoken?' ³⁸But if you say, 'The oracle of Yahweh,' surely thus says Yahweh, 'Because you said this word, "The oracle of Yahweh," I have also sent to you, saying, "You shall not say, 'The oracle of Yahweh.'"' ³⁹Therefore behold, I will surely forget you and abandon you and the city which I gave you and your fathers, from My presence. ⁴⁰And I will put an everlasting reproach on you and an everlasting dishonor which will not be forgotten."

Greek Text

³³וְכִֽי־יִשְׁאָלְךָ֩ הָעָ֨ם הַזֶּ֜ה אֽוֹ־הַנָּבִ֤יא אוֹ־כֹהֵן֙ לֵאמֹ֔ר מַה־מַשָּׂ֖א יְהוָ֑ה וְאָמַרְתָּ֤ אֲלֵיהֶם֙ אֶת־מַה־מַשָּׂ֔א וְנָטַשְׁתִּ֥י אֶתְכֶ֖ם נְאֻם־יְהוָֽה׃ ³⁴וְהַנָּבִ֤יא וְהַכֹּהֵן֙ וְהָעָ֔ם אֲשֶׁ֥ר יֹאמַ֖ר מַשָּׂ֣א יְהוָ֑ה וּפָקַדְתִּ֛י עַל־הָאִ֥ישׁ הַה֖וּא וְעַל־בֵּיתֽוֹ׃ ³⁵כֹּ֥ה תֹאמְר֛וּ אִ֥ישׁ עַל־רֵעֵ֖הוּ וְאִ֣ישׁ אֶל־אָחִ֑יו מֶה־עָנָ֣ה יְהוָ֔ה וּמַה־דִּבֶּ֖ר יְהוָֽה׃ ³⁶וּמַשָּׂ֤א יְהוָה֙ לֹ֣א תִזְכְּרוּ־ע֔וֹד כִּ֣י הַמַּשָּׂ֗א יִֽהְיֶה֙ לְאִ֣ישׁ דְּבָר֔וֹ וַהֲפַכְתֶּ֗ם אֶת־דִּבְרֵי֙ אֱלֹהִ֣ים חַיִּ֔ים יְהוָ֥ה צְבָא֖וֹת אֱלֹהֵֽינוּ׃ ³⁷כֹּ֥ה תֹאמַ֖ר אֶל־הַנָּבִ֑יא מֶה־עָנָ֣ךְ יְהוָ֔ה וּמַה־דִּבֶּ֖ר יְהוָֽה׃ ³⁸וְאִם־מַשָּׂ֣א יְהוָה֮ תֹּאמֵרוּ֒ לָכֵ֗ן כֹּ֚ה אָמַ֣ר יְהוָ֔ה יַ֧עַן אֲמָרְכֶ֛ם אֶת־הַדָּבָ֥ר הַזֶּ֖ה מַשָּׂ֣א יְהוָ֑ה וָאֶשְׁלַ֤ח אֲלֵיכֶם֙ לֵאמֹ֔ר לֹ֥א תֹאמְר֖וּ מַשָּׂ֥א יְהוָֽה׃ ³⁹לָכֵ֗ן הִנְנִ֤י וְנָשִׁ֙יתִי֙ אֶתְכֶ֣ם נָשֹׁ֔א וְנָטַשְׁתִּ֣י אֶתְכֶ֔ם וְאֶת־הָעִ֕יר אֲשֶׁ֥ר נָתַ֛תִּי לָכֶ֥ם וְלַאֲבוֹתֵיכֶ֖ם מֵעַ֥ל פָּנָֽי׃ ⁴⁰וְנָתַתִּ֥י עֲלֵיכֶ֖ם חֶרְפַּ֣ת עוֹלָ֑ם וּכְלִמּ֣וּת עוֹלָ֔ם אֲשֶׁ֖ר לֹ֥א תִשָּׁכֵֽחַ׃

³³wəḵî-yišʾālᵊḵā hāʿām hazzeh ʾô-hannāḇîʾ ʾô-ḵōhēn lēʾmōr mah-maśśāʾ yhwh wəʾāmartā ʾălêhem ʾet-mah-maśśāʾ wənāṭaštî ʾetḵem nəʾum-yhwh ³⁴wəhannāḇîʾ wəhakkōhēn wəhāʿām ʾăšer yōʾmar maśśāʾ yhwh ûp̄āqaḏtî ʿal-hāʾîš hahûʾ wəʿal-bêtô ³⁵kōh tōʾmᵊrû ʾîš ʿal-rēʿēhû wəʾîš ʾel-ʾāḥîw meh-ʿānāh yhwh ûmah-dibber yhwh ³⁶ûmaśśāʾ yhwh lōʾ tizkᵊrû-ʿôḏ kî hammaśśāʾ yihyeh ləʾîš dəḇārô wahăp̄aḵtem ʾet-diḇrê ʾĕlōhîm ḥayyîm yhwh ṣəḇāʾôt ʾĕlōhênû ³⁷kōh tōʾmar ʾel-hannāḇîʾ meh-ʿānāḵ yhwh ûmah-dibber yhwh ³⁸wəʾim-maśśāʾ yhwh tōʾmērû lāḵēn kōh ʾāmar yhwh yaʿan ʾămārᵊḵem ʾet-haddāḇār hazzeh maśśāʾ yhwh wāʾešlaḥ ʾălêḵem lēʾmōr lōʾ tōʾmᵊrû maśśāʾ yhwh ³⁹lāḵēn hinnî wənāšîtî ʾetḵem nāšōʾ wənāṭaštî ʾetḵem wəʾet-hāʿîr ʾăšer nātattî lāḵem wəlaʾăḇôtêḵem mēʿal pānāy ⁴⁰wənātattî ʿălêḵem ḥerpat ʿôlām ûḵəlimmût ʿôlām ʾăšer lōʾ tiššāḵēaḥ

Key Words

מַשָּׂא maśśāʾ burden / oracle / utterance

This noun derives from the root נשׂא (nāśāʾ), "to lift, carry, bear." In prophetic contexts, maśśāʾ carries a double meaning: both "burden" (something heavy to bear) and "oracle" (a prophetic utterance lifted up or proclaimed). Jeremiah exploits this wordplay brilliantly—the false prophets use maśśāʾ to claim divine authority for their messages, but Yahweh turns the term against them: their so-called "oracle" will become an unbearable "burden" leading to judgment. The semantic range captures both the weight of divine speech and the oppressive consequences of misusing it. This pun is untranslatable in English, making the passage one of the most linguistically sophisticated in the prophetic corpus.

נָטַשׁ nāṭaš to abandon / forsake / cast off

This verb conveys the decisive act of abandoning or forsaking, often with connotations of permanent rejection. In covenant contexts, nāṭaš describes Yahweh's withdrawal of protection and presence from His people due to their persistent rebellion. The term appears in verse 33 ("I will abandon you") and verse 39 ("I will abandon you and the city"), forming an inclusio that brackets the entire oracle with the threat of divine desertion. Unlike lighter terms for "leaving," nāṭaš implies a complete severing of relationship. The repetition underscores the gravity of linguistic abuse—those who manipulate divine speech will experience divine absence.

פָּקַד pāqaḏ to visit / attend to / punish

This versatile verb fundamentally means "to attend to" or "to visit," but its specific nuance depends on context. When Yahweh "visits" in judgment, pāqaḏ means "to punish" or "to call to account" (verse 34). The root carries the idea of careful attention—God notices, remembers, and acts accordingly. In positive contexts, pāqaḏ can mean divine intervention for blessing (as in Genesis 21:1, when Yahweh "visited" Sarah). Here the visitation is punitive: Yahweh will attend to the false prophet "and his household," extending judgment beyond the individual to his entire family line, a pattern consistent with corporate solidarity in ancient Israel.

הָפַךְ hāp̄aḵ to overturn / pervert / twist

This verb means "to turn over, overturn, transform," and in moral contexts "to pervert" or "to twist." Verse 36 accuses the people of perverting (wahăp̄aḵtem) "the words of the living God"—they have turned divine speech upside down, inverting its meaning and authority. The same root describes the overthrow of Sodom and Gomorrah (Genesis 19:25), suggesting catastrophic reversal. By manipulating prophetic language for their own purposes, the false prophets and people have committed a kind of theological vandalism, turning truth into falsehood. The verb's intensity matches the severity of the crime: not mere misunderstanding but deliberate distortion of sacred speech.

נָשָׁה nāšāh to forget / be oblivious

This verb means "to forget" in the sense of complete oblivion or erasure from memory. Verse 39 contains a striking wordplay: "I will surely forget you" (wənāšîtî ʾetḵem nāšōʾ) uses an infinitive absolute construction for emphasis, literally "forgetting I will forget you." The irony is devastating—those who claimed to bear Yahweh's "burden" (maśśāʾ) will themselves be lifted up (nāšōʾ, from the same root as maśśāʾ) only to be forgotten (nāšāh). The phonetic similarity between nāšāh (forget) and nāśāʾ (lift/bear) creates an auditory pun that reinforces the reversal: the burden-bearers become the burden-forgotten.

חֶרְפָּה ḥerpāh reproach / disgrace / shame

This noun denotes public shame, disgrace, or reproach—the social dishonor that comes from humiliation or defeat. Verse 40 promises "an everlasting reproach" (ḥerpat ʿôlām), a permanent stain on reputation that transcends generations. In honor-shame cultures, ḥerpāh represents the ultimate social catastrophe: loss of face, standing, and respect within the community. The term often appears in contexts of military defeat or covenant curse (Deuteronomy 28:37). By pairing ḥerpāh with kəlimmût (dishonor), Jeremiah creates a hendiadys emphasizing the totality and permanence of the shame that will mark those who abuse prophetic speech.

כְּלִמּוּת kəlimmût dishonor / humiliation / ignominy

This noun, related to the verb kālam ("to be humiliated, put to shame"), denotes deep personal and public humiliation. Appearing only here in the Hebrew Bible, kəlimmût intensifies the concept of disgrace beyond ordinary shame. The phrase "everlasting dishonor which will not be forgotten" (verse 40) stands in ironic contrast to verse 39's threat that Yahweh will "forget" the people. They will be forgotten by God but remembered by history—their ignominy will be perpetual. The rare form suggests a specially coined term for an unprecedented level of disgrace, matching the unprecedented nature of their sin: the systematic perversion of divine revelation.

Grammar & Argument

This passage is structured as a divine prohibition oracle with escalating consequences, organized around the repeated keyword maśśāʾ ("burden/oracle"). The wordplay is untranslatable but central: maśśāʾ means both "prophetic oracle" and "heavy burden," and Jeremiah exploits this ambiguity ruthlessly. Verses 33-34 establish the prohibition in question-and-answer format, with Yahweh's response in verse 33 itself containing wordplay: "What oracle?! I will abandon you" (literally "What burden? I will lift you up [to cast you away]"). The rhetorical question mah-maśśāʾ can mean either "What is the oracle?" or "What burden?"—and Yahweh's answer plays on both senses. The structure moves from hypothetical question (v. 33) to categorical prohibition (v. 34) to prescribed alternative language (vv. 35, 37) to final judgment (vv. 38-40).

Verses 35-37 provide the approved alternative vocabulary: instead of claiming "the oracle of Yahweh," the people should ask "What has Yahweh answered?" and "What has Yahweh spoken?" This shift is theologically significant—it moves from presumptuous declaration to humble inquiry, from claiming divine authority to seeking it. The repetition of these alternative phrases in both verses 35 and 37 (framing verse 36's explanation) creates a chiastic emphasis on proper prophetic discourse. Verse 36 provides the theological rationale: continued use of maśśāʾ will result in each person's word becoming his own burden, and they will have "perverted the words of the living God." The phrase "living God" (ʾĕlōhîm ḥayyîm) appears strategically—in contrast to dead idols, Yahweh is alive and His words carry life-or-death consequences.

The judgment oracle in verses 38-40 employs a conditional structure ("But if you say...") that leads to inevitable doom. Verse 39 contains multiple wordplays: "I will surely forget you" (wənāšîtî ʾetḵem nāšōʾ) uses the infinitive absolute for emphasis while punning on nāšāh (forget) and nāśāʾ (lift/bear, the root of maśśāʾ). The phrase "abandon you and the city" recalls verse 33's threat and extends judgment from individuals to the entire community and its sacred space. Verse 40's conclusion promises "everlasting reproach" and "everlasting dishonor which will not be forgotten"—a final irony, since verse 39 threatened that Yahweh would "forget" them. They will be forgotten by God but remembered in infamy, their shame perpetual. The double use of ʿôlām (everlasting) in verse 40 creates a haunting finality, sealing the oracle with the permanence of divine judgment.

The rhetorical force of this passage lies in its reversal of prophetic authority. Those who claimed to bear Yahweh's maśśāʾ (oracle) will themselves become a maśśāʾ (burden) to be lifted up and cast away. The linguistic manipulation they practiced—using sacred formulae to legitimize their own messages—will be turned against them. Yahweh's speech, which they perverted, will now speak their doom. The passage functions as both prohibition and prediction, both warning and verdict. Its placement at the end of chapter 23 (following oracles against false prophets and wicked shepherds) provides a climactic conclusion: the ultimate prophetic sin is not merely false content but the abuse of prophetic form—claiming divine authority for human invention.

When we manipulate God's words to serve our agendas, we do not merely misrepresent Him—we invert reality itself, turning the life-giving speech of the living God into a crushing burden that will destroy us. The oracle we claim becomes the weight we cannot bear, and the divine voice we presumed to control becomes the sentence we cannot escape.

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