Jeremiah 23:10–14

Footnotes

1. 31 Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8–9; 9:2, and probably also 5:7.
2. 32 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.
3. 33 For the use of this verb see 12:4 and the note there.
4. 34 The translation follows the majority of Hebrew (מֵאָלָה, me’alah) rather than the Greek and version and a few Hebrew which read “because of these” (מֵאֵלֶּה [me’elleh], referring to the people unfaithful to him). The curse is, of course, the covenant curse. See Deut 29:20–21 (29:19–20 ) 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 ) and violating the covenant (see Hos 4:1–3).
5. 35 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.
6. 36 Heb “Oracle of the Lord.”
7. 37 For the last two lines see 11:23 and the notes there.
8. 38 Heb “Oracle of the Lord.”
9. 39 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.
10. 40 For location see ; ; ; ; .
11. 41 According to 1074 תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
12. 42 Heb “by Baal.” 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.
13. 43 For location see ; ; ; ; ; ; ; ; .
14. 44 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.)
15. 45 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. 304 חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.
16. 46 Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.” 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).