Jeremiah 23:34–40

23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.”100 I will punish both that person and his whole family.’ ”101

23:35 So I, Jeremiah, tell you,102 “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’103 23:36 You must no longer say that the Lord’s message is burdensome.104 For what is ‘burdensome’105 really pertains to what a person himself says.106 You are misrepresenting107 the words of our God, the living God, the Lord who rules over all.108 23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’109 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 So110 I will carry you far off111 and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight.112 23:40 I will bring on you lasting shame and lasting disgrace which will never be forgotten!’ ”

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100	tn Heb “burden of the Lord.”
101	tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the Lord,” I will visit upon [= punish] that man and his house.” This is an example of the Hebrew construction call nominative absolute or casus pendens (cf. GKC 458 §143.d).
102	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 Lord. See “our God” in v. 38 and “Here is what the Lord says …” which indicate the speaker is other than he.
103	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 Lord’s message, i.e., one of openness to receive what the Lord says through the prophet and one that already characterizes the Lord’s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself.
104	tn Heb “burden of the Lord.”
105	tn Heb “the burden.”
106	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.
107	tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:23 “changing, altering.”
108	tn Heb “Yahweh of armies.” sn See the study note on 2:19 for the explanation of the significance of this title.
109	tn See the note on v. 35. 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 Lord.”
110	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 Lord, ’ therefore this is what the Lord says, ‘Because you said this word, “The burden of the Lord,” even though I sent unto saying, “you shall not say, ‘The burden of the Lord, ’ therefore …” The first “therefore” picks up the “if” (BDB 487 s.v. כֵּן 3.d) and the second answer the “because” (BDB 774 s.v. יַעַן 1).
111	tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (vénashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (vénasa’ti). Instead of the infinitive absolute נָשׁאֹ (nasho’) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text see GKC 216 §75.qq and compare the forms of נָבָא (nava’) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasa’) meaning “carry you off” compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 §113.q).
112	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.

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