Yeremia 23:21-40
Konteks23:21 I did not send those prophets.
Yet they were in a hurry to give their message. 1
I did not tell them anything.
Yet they prophesied anyway.
23:22 But if they had stood in my inner circle, 2
they would have proclaimed my message to my people.
They would have caused my people to turn from their wicked ways
and stop doing the evil things they are doing.
23:23 Do you people think 3 that I am some local deity
and not the transcendent God?” 4 the Lord asks. 5
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 6
“Do you not know that I am everywhere?” 7
the Lord asks. 8
23:25 The Lord says, 9 “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ 10 23:26 Those prophets are just prophesying lies. They are prophesying the delusions of their own minds. 11 23:27 How long will they go on plotting 12 to make my people forget who I am 13 through the dreams they tell one another? That is just as bad as what their ancestors 14 did when they forgot who I am by worshiping the god Baal. 15 23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! 16 I, the Lord, affirm it! 17 23:29 My message is like a fire that purges dross! 18 It is like a hammer that breaks a rock in pieces! 19 I, the Lord, so affirm it! 20 23:30 So I, the Lord, affirm 21 that I am opposed to those prophets who steal messages from one another that they claim are from me. 22 23:31 I, the Lord, affirm 23 that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ 24 23:32 I, the Lord, affirm 25 that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. 26 I did not send them. I did not commission them. They are not helping these people at all. 27 I, the Lord, affirm it!” 28
23:33 The Lord said to me, “Jeremiah, 29 when one of these people, or a prophet, or a priest asks you, ‘What burdensome message 30 do you have from the Lord?’ Tell them, ‘You are the burden, 31 and I will cast you away. 32 I, the Lord, affirm it! 33 23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” 34 I will punish both that person and his whole family.’” 35
23:35 So I, Jeremiah, tell you, 36 “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ 37 23:36 You must no longer say that the Lord’s message is burdensome. 38 For what is ‘burdensome’ 39 really pertains to what a person himself says. 40 You are misrepresenting 41 the words of our God, the living God, the Lord who rules over all. 42 23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’ 43 23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway. 23:39 So 44 I will carry you far off 45 and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. 46 23:40 I will bring on you lasting shame and lasting disgrace which will never be forgotten!’”
[23:21] 1 tn Heb “Yet they ran.”
[23:21] sn The image is that of a messenger bearing news from the king. See 2 Sam 18:19-24; Jer 51:31; Isa 40:9; 52:7; Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references).
[23:22] 2 tn Or “had been my confidant.” See the note on v. 18.
[23:23] 3 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
[23:23] 4 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
[23:23] sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
[23:23] 5 tn Heb “Oracle of the
[23:24] 6 tn Heb “Oracle of the
[23:24] 7 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
[23:24] 8 tn Heb “Oracle of the
[23:25] 9 tn The words, “The
[23:25] 10 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the
[23:26] 11 sn See the parallel passage in Jer 14:13-15.
[23:27] 12 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 14 tn Heb “fathers” (also in v. 39).
[23:27] 15 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[23:28] 16 tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).
[23:28] 17 tn Heb “Oracle of the
[23:29] 18 tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
[23:29] 19 tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.
[23:29] 20 tn Heb “Oracle of the
[23:30] 21 tn Heb “Oracle of the
[23:30] 22 tn Heb “who are stealing my words from one another.” However, context shows that it is their own word which they claim is from the
[23:31] 23 tn Heb “Oracle of the
[23:31] 24 tn The word “The
[23:31] sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the
[23:32] 25 tn Heb “Oracle of the
[23:32] 26 tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.
[23:32] 27 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.
[23:32] 28 tn Heb “Oracle of the
[23:33] 29 tn The words “The
[23:33] 30 tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.
[23:33] sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the
[23:33] 31 tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).
[23:33] 32 tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.
[23:33] 33 tn Heb “Oracle of the
[23:34] 34 tn Heb “burden of the
[23:34] 35 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the
[23:35] 36 tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the
[23:35] 37 tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the
[23:36] 38 tn Heb “burden of the
[23:36] 39 tn Heb “the burden.”
[23:36] 40 tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.
[23:36] 41 tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”
[23:36] 42 tn Heb “Yahweh of armies.”
[23:36] sn See the study note on 2:19 for the explanation of the significance of this title.
[23:37] 43 tn See the note on v. 35.
[23:37] sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the
[23:39] 44 tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the
[23:39] 45 tc The translation follows a few Hebrew
[23:39] 46 tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.
