Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ¹ 

But even when you punish these people, they feel no remorse. ² 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ³ 

They refuse to change their ways. ⁴ 

Yeremia 23:9-18

Oracles Against the False Prophets ⁵ 

23:9 Here is what the Lord says concerning the false prophets: ⁶ 

My heart and my mind are deeply disturbed.

I tremble all over. ⁷ 

I am like a drunk person,

like a person who has had too much wine, ⁸ 

because of the way the Lord

and his holy word are being mistreated. ⁹ 

23:10 For the land is full of people unfaithful to him. ¹⁰ 

They live wicked lives and they misuse their power. ¹¹ 

So the land is dried up ¹²  because it is under his curse. ¹³ 

The pastures in the wilderness are withered.

23:11 Moreover, ¹⁴  the Lord says, ¹⁵ 

“Both the prophets and priests are godless.

I have even found them doing evil in my temple!

23:12 So the paths they follow will be dark and slippery.

They will stumble and fall headlong.

For I will bring disaster on them.

A day of reckoning is coming for them.” ¹⁶ 

The Lord affirms it! ¹⁷ 

23:13 The Lord says, ¹⁸  “I saw the prophets of Samaria ¹⁹ 

doing something that was disgusting. ²⁰ 

They prophesied in the name of the god Baal

and led my people Israel astray. ²¹ 

23:14 But I see the prophets of Jerusalem ²² 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ²³ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ²⁴ 

I consider all of them as bad as the people of Sodom,

and the citizens of Jerusalem as bad as the people of Gomorrah. ²⁵ 

23:15 So then I, the Lord who rules over all, ²⁶ 

have something to say concerning the prophets of Jerusalem: ²⁷ 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ²⁸ 

For the prophets of Jerusalem are the reason ²⁹ 

that ungodliness ³⁰  has spread throughout the land.’”

23:16 The Lord who rules over all ³¹  says to the people of Jerusalem: ³² 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ³³ 

23:17 They continually say ³⁴  to those who reject what the Lord has said, ³⁵ 

‘Things will go well for you!’ ³⁶ 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

23:18 Yet which of them has ever stood in the Lord’s inner circle ³⁷ 

so they ³⁸  could see and hear what he has to say? ³⁹ 

Which of them have ever paid attention or listened to what he has said?

[5:3]  ¹ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ² tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ³ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴ tn Or “to repent”; Heb “to turn back.”

[23:9]  ⁵ sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).

[23:9]  ⁶ tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the Lord says” are also not in the text. But comparison with 46:2; 48:1; 49:1, 7, 23, 28; and 21:11 will show that this is a heading. The words are supplied in the translation for clarity.

[23:9]  ⁷ tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.

[23:9]  ⁸ tn Heb “wine has passed over him.”

[23:9]  ⁹ tn Heb “wine because of the Lord and because of his holy word.” The words that are supplied in the translation are implicit from the context and are added for clarity.

[23:9]  sn The way the Lord and his word are being treated is clarified in the verses that follow.

[23:10]  ¹⁰ tn Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8-9; 9:2, and probably also 5:7.

[23:10]  ¹¹ tn For the word translated “They live…lives” see usage in Jer 8:6. For the idea of “misusing” their power (Heb “their power is not right” i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion.

[23:10]  ¹² tn For the use of this verb see 12:4 and the note there.

[23:10]  ¹³ tc The translation follows the majority of Hebrew mss (מֵאָלָה, me’alah) rather than the Greek and Syriac version and a few Hebrew mss which read “because of these” (מֵאֵלֶּה [me’elleh], referring to the people unfaithful to him).

[23:10]  sn The curse is, of course, the covenant curse. See Deut 29:20-21 (29:19-20 HT) and for the specific curse see Deut 28:23-24. The curse is appropriate since their “adultery” lay in attributing their fertility to the god Baal (see Hos 2:9-13 (2:11-15 HT) and violating the covenant (see Hos 4:1-3).

[23:11]  ¹⁴ tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the Lord says” (Heb “Oracle of the Lord”) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them.

[23:11]  ¹⁵ tn Heb “Oracle of the Lord.”

[23:12]  ¹⁶ tn For the last two lines see 11:23 and the notes there.

[23:12]  ¹⁷ tn Heb “Oracle of the Lord.”

[23:13]  ¹⁸ tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

[23:13]  ¹⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[23:13]  ²⁰ tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

[23:13]  ²¹ tn Heb “by Baal.”

[23:13]  sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.

[23:14]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ²³ tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)

[23:14]  ²⁴ tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.

[23:14]  ²⁵ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[23:14]  sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah who were proverbial for their wickedness (Deut 32:32; Isa 1:10).

[23:15]  ²⁶ tn Heb “Yahweh of armies.”

[23:15]  sn See the study note on 2:19 for explanation of this title.

[23:15]  ²⁷ tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ²⁸ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ²⁹ tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ³⁰ sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[23:16]  ³¹ tn Heb “Yahweh of armies.”

[23:16]  sn See the study note on 2:19 for explanation of this title.

[23:16]  ³² tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ³³ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[23:17]  ³⁴ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ³⁵ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ³⁶ tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[23:18]  ³⁷ tn Or “has been the Lord’s confidant.”

[23:18]  sn The Lord’s inner circle refers to the council of angels (Ps 89:7 [89:8 HT]; 1 Kgs 22:19-22; Job 1-2; Job 15:8) where God made known his counsel/plans (Amos 3:7). They and those they prophesied to will find out soon enough what the purposes of his heart are, and they are not “peace” (see v. 20). By their failure to announce the impending doom they were not turning the people away from their wicked course (vv. 21-22).

[23:18]  ³⁸ tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

[23:18]  ³⁹ tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.