Teks -- Jeremiah 23:39 (NET)

23:39 So I will carry you far off and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight.

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JFB: Jer 23:39 - I will . . . forget you

Just retribution for their forgetting Him (Hos 4:6). But God cannot possibly forget His children (Isa 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [CALVIN]. Compare Jer 23:36 : "every man's word shall be his burden."

Clarke: Jer 23:39 - I will utterly forget you, and I will forsake you and the city

I will utterly forget you, and I will forsake you and the city - Dr. Blayney translates: - I will both take you up altogether, and will cast you off together with the city. Ye are a burden to me: but I will take you up, and then cast you off. I will do with you as a man weary with his burden will do; cast it off his shoulders, and bear it no more.

Calvin: Jer 23:39 - If ye shall say,

If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from נשה , nushe, making ה , he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word משא , mesha, which has often been mentioned, comes from the same root; משא , mesha, a burden, is derived from נשא , nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, “I will take you away;” that is, “ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity,” but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, “I will forget you,” except נשא , nusha, be taken in the second place as signifying to take away. “I will forget you, that I may take you away.” ¹²⁰

He adds, And I will pluck you up; which some render, “I will forsake you,” but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb נטש , nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous.

He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, “This is my rest for ever, here will I dwell,” thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish.

And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; “This donation,” he says, “will not keep you nor the city itself from destruction.” He adds, From my presence; for it was customary for them to pretend God’s name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, “In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence.” It follows, —

TSK: Jer 23:39 - even I // and I // cast

even I : Gen 6:17; Lev 26:28; Deu 32:39; Isa 48:15, Isa 51:12; Eze 5:8, Eze 6:3; Eze 34:11, Eze 34:20; Pro 13:13; Hos 4:6, Hos 5:14

and I : Jer 23:33, Jer 32:28-35, Jer 35:17, Jer 36:31; Lam 5:20; Eze 8:18, Eze 9:6; Hos 9:12-17

cast : Jer 52:3; Psa 51:11; Mat 25:41; 2Th 1:9

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Poole: Jer 23:39 - I, even I. I will forsake you

I will forget you as to my affection, and that is more than if all your friends forgot you. There is a great emphasis in the doubling of the pronoun,

I, even I. I will forsake you as to the presence of my special gracious providence. And do not flatter yourselves that I will not do it, because of your fathers, or because I gave this city to your fathers, for that very city I will withdraw my special providence from, and that land, which heretofore was called the land which the Lord thy God careth for, upon which the eyes of the Lord are always , from the beginning of the year even to the end of the year, Deu 11:12 . And I will cast both city and people out of my gracious presence; so as I will no longer do them good as I have done.

Haydock: Jer 23:39 - Take

Take. Hebrew of the Masorets, (Calmet) "I, even I, will utterly forget (Protestants; Haydock) or abandon you." (Chaldean) But the sense of the Septuagint and Vulgate seems preferable. (Calmet)

Gill: Jer 23:39 - Therefore, behold, I, even I, will utterly forget you // and I will forsake you // and the city that I gave you and your fathers // and cast you out of my presence

Therefore, behold, I, even I, will utterly forget you,.... That is, so behave towards them, as though they were entirely out of his sight and mind; show no affection to them; take no care of them; bestow no favours upon them; and no more have them under his protection. In the word here used, and rendered "forget", and the word before used for a "burden", there is an elegant play on words ^w, which another language will not easily express; no doubt there is an allusion to that word in this;

and I will forsake you; neither vouchsafe them his gracious presence, nor his powerful protecting presence, but give them up to the enemy:

and the city that I gave you and your fathers; the city of Jerusalem, which he had given to them to dwell in, and their fathers before them; but now they having sinned against him, and provoked him; therefore, notwithstanding this grant of the place to them, and which is mentioned that they might not depend upon it, and buoy up themselves with hopes that they should be in safety on that account; as he had forsaken them, he would forsake that, and the temple in it, and give it up into the hand of the Chaldeans:

and cast you out of my presence; as useless and loathsome. The Targum is,

"I will remove you far away, and the city which I save you and your fathers from my word.''

it signifies their going into captivity.