Jeremiah 20 2

Jeremiah 20:2 kjv

Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD.

Jeremiah 20:2 nkjv

Then Pashhur struck Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD.

Jeremiah 20:2 niv

he had Jeremiah the prophet beaten and put in the stocks at the Upper Gate of Benjamin at the LORD's temple.

Jeremiah 20:2 esv

Then Pashhur beat Jeremiah the prophet, and put him in the stocks that were in the upper Benjamin Gate of the house of the LORD.

Jeremiah 20:2 nlt

So he arrested Jeremiah the prophet and had him whipped and put in stocks at the Benjamin Gate of the LORD's Temple.

Jeremiah 20 verses

Jeremiah 20 2 Meaning

Jeremiah 20:2 describes the physical assault and imprisonment of the prophet Jeremiah by Pashhur, a chief priest and temple official. Pashhur struck Jeremiah and placed him in the stocks, a device for public humiliation and restraint, located at the Upper Gate of Benjamin, specifically identified as being near the very House of the LORD (the Temple). This act was a direct response to Jeremiah's prophesies of doom, signaling intense rejection of God's message and the persecution of His messenger by religious authorities.

Jeremiah 20 2 Context

Jeremiah 20:2 occurs immediately after Jeremiah's public pronouncement of devastating judgment in Jeremiah chapter 19. In a dramatic act, Jeremiah had purchased a clay jar, taken it to the Valley of Hinnom (outside Jerusalem's Potsherd Gate), and prophesied that Jerusalem would be broken like the jar, made desolate, and filled with the bodies of its inhabitants due to their idolatry and unfaithfulness. He specifically declared that the "curse" (Jer 19:15) would fall upon the city and its people, a message deeply unpopular and directly challenging the prevailing false sense of security, especially among the religious leadership. Pashhur, described as "the priest, son of Immer, who was chief officer in the house of the LORD" (Jer 20:1), heard these prophecies, presumably within the Temple precincts or very close to them. His actions in verse 2 are his immediate, forceful response to Jeremiah's prophetic message, an attempt to silence the prophet and suppress his unsettling divine word. The historical backdrop is the late Judean monarchy, characterized by widespread spiritual apostasy, corrupt religious leadership, and a looming threat from Babylon, which Jeremiah faithfully, yet controversially, identified as God's instrument of judgment.

Jeremiah 20 2 Word analysis

• Then (וַיַּכֵּהוּ, vayyakkehu - part of verb form; in context of previous verse "When... he heard..., Then Pashhur...): A conjunctive waw indicating sequential action, marking Pashhur's immediate, reactive response to Jeremiah's message in chapter 19. It emphasizes the direct link between Jeremiah's prophecy and the persecution he faced.

• Pashhur (פַּשְׁחוּר, Pashhur): Son of Immer (1 Chr 24:14 lists Immer as a priestly division), making him a high-ranking priest. He was also the "chief officer" or "chief commissioner" (פְּקִיד נָגִיד, pekid nagid) in the Temple. This role indicates significant authority over the temple's administration, including maintaining order. His actions thus represent an official act of the religious establishment against a divine prophet, not merely a private citizen.

• struck (וַיַּכֵּהוּ, vayakkehu): From the Hebrew root נָכָה (nakah), meaning "to smite," "strike," "beat." This indicates a physical assault, often implying a forceful, violent blow. It was an act of aggression designed not just to punish, but to humiliate and intimidate, reflecting Pashhur's outrage and his attempt to exert his human authority over divine proclamation.

• Jeremiah the prophet (יִרְמְיָהוּ הַנָּבִיא, Yirmeyahu haNavi): The direct naming emphasizes Jeremiah's identity as God's chosen messenger, heightening the severity and sacrilege of the assault. To strike "the prophet" was to strike against God's mouthpiece, directly challenging divine authority.

• and put him (וַיִּתֵּן, vayyiten): "And he gave/placed him." Implies active placement, signifying intentional imprisonment by Pashhur using his official capacity.

• in the stocks (בַּמַּהְפֶּכֶת, bammahphekhet): Refers to a torture device, commonly translated as "stocks," "pillory," or "fetters." This instrument inflicted severe discomfort, if not pain, by confining the victim's neck, hands, and feet in awkward positions, making movement impossible. Its primary purpose was public shaming and incapacitation, meant to silence the message by discrediting and suffering the messenger.

• that were in the upper gate of Benjamin (אֲשֶׁר בְּשַׁעַר בִּנְיָמִן הָעֶלְיוֹן, asher besha'ar Binyamin ha'elyon): A very specific location. This gate was likely a prominent public entrance to the temple complex from the north, where public gatherings, judgments, and royal ceremonies occurred. Placing Jeremiah here maximized his public exposure and humiliation. Its association with Benjamin indicates a tribal allocation or geographical direction.

• which was by the house of the LORD (אֲשֶׁר בְּבֵית יְהוָה, asher beBêt Yahweh): This phrase critically places the act of humiliation not just in a public square, but directly adjacent to the Temple itself, the dwelling place of God's presence. This detail underscores the profound irony and the sacrilegious nature of Pashhur's actions, desecrating sacred ground with injustice against a divine messenger.

• Words-group by words-group analysis:

  • "Pashhur struck Jeremiah the prophet": This phrase highlights a fundamental clash between corrupt human religious authority and legitimate divine prophecy. It represents the rejection of God's word by those who were supposed to uphold it, initiating an act of physical violence against the messenger as a means to suppress the message.
  • "and put him in the stocks": This group describes the chosen method of punishment: public torture and degradation. The use of stocks aims to strip the prophet of his dignity, credibility, and freedom, forcing him into a powerless, uncomfortable, and embarrassing position before the populace, thus attempting to nullify his influence.
  • "that were in the upper gate of Benjamin, which was by the house of the LORD": This grouping provides crucial contextual geography. The punishment's location at a major, visible Temple gate signifies a public spectacle orchestrated by a Temple official. The proximity to "the House of the LORD" transforms the site of sacred worship into a stage for human injustice and mockery of divine authority, highlighting the deep corruption within the religious system.

Jeremiah 20 2 Bonus section

• The striking of Jeremiah was not just a common assault; it carried the weight of official religious censorship and disciplinary action by Pashhur in his capacity as "chief officer." This title, derived from a root meaning "to visit" or "to appoint," indicated a senior Temple administrator responsible for security and order, effectively making Pashhur the "police chief" of the Temple. His actions were thus a systematic suppression, not merely a spontaneous outburst.
• The "Upper Gate of Benjamin" may have also served as a location where legal judgments or public announcements were made, making Jeremiah's placement there even more ironic; instead of receiving justice or making a divinely appointed pronouncement, he was subjected to unjust punishment.
• This verse introduces a recurring motif in Jeremiah: the prophet's personal suffering. Chapters 19 and 20 are pivotal, detailing not only the message of judgment but also its immediate, painful consequences for the messenger, laying the groundwork for Jeremiah's later lament in Jer 20:7-18 and further imprisonments.
• Pashhur's fate, predicted by Jeremiah immediately after this incident (Jer 20:3-6), highlights divine retribution for opposing God's word. Pashhur's new name, "Terror on Every Side" (Magor-Missabib), directly corresponds to Jeremiah's later personal anguish, showcasing a profound reversal of roles where the persecutor will ultimately experience a far greater terror than he inflicted.

Jeremiah 20 2 Commentary

Jeremiah 20:2 encapsulates the bitter reality faced by true prophets: persecution from the very religious establishment that should have embraced God's word. Pashhur, as a leading priest, uses his authority to physically assault and publicly shame Jeremiah, not for any civil crime, but for speaking inconvenient truth. The location—at the "upper gate of Benjamin" near the "House of the LORD"—is crucial; it turned a holy precinct into a site of desecration and an object lesson in religious tyranny. Pashhur's actions were designed to discredit Jeremiah by inflicting suffering and public ridicule, thereby stifling his prophetic voice. This event serves as a stark illustration of the conflict between the comfort of human-made religion and the challenging nature of authentic divine revelation, a theme echoed throughout biblical history where faithful messengers faced opposition from those entrenched in power and privilege, often cloaked in piety. Jeremiah's unwavering stance in the face of such adversity showcases his prophetic integrity and resilience, foreshadowing the suffering of God's future messengers.