Jeremiah 29 25

Jeremiah 29:25 kjv

Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

Jeremiah 29:25 nkjv

Thus speaks the LORD of hosts, the God of Israel, saying: You have sent letters in your name to all the people who are at Jerusalem, to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

Jeremiah 29:25 niv

"This is what the LORD Almighty, the God of Israel, says: You sent letters in your own name to all the people in Jerusalem, to the priest Zephaniah son of Maaseiah, and to all the other priests. You said to Zephaniah,

Jeremiah 29:25 esv

"Thus says the LORD of hosts, the God of Israel: You have sent letters in your name to all the people who are in Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

Jeremiah 29:25 nlt

"This is what the LORD of Heaven's Armies, the God of Israel, says: You wrote a letter on your own authority to Zephaniah son of Maaseiah, the priest, and you sent copies to the other priests and people in Jerusalem. You wrote to Zephaniah,

Jeremiah 29 verses

Jeremiah 29 25 Meaning

This verse declares that God has appointed and authorized specific men to be priests over the community, highlighting their divinely ordained role within Israel. It underscores the importance of having righteous leadership and the solemnity of their sacred responsibilities before God.

Jeremiah 29 25 Context

Jeremiah 29 is a letter sent by the prophet Jeremiah from Jerusalem to the elders, priests, prophets, and all the people of Judah who had been exiled to Babylon by King Nebuchadnezzar. The primary purpose of the letter is to offer a counter-narrative to false prophets who were misleading the exiles, promising their imminent return to Jerusalem. Jeremiah instructs the exiles to settle in Babylon, build houses, plant gardens, and seek the welfare of the city where they are now residing. He emphasizes that their exile is part of God's judgment but also promises a future restoration after seventy years. Verse 25 specifically addresses those in Jerusalem who, like Pashur, son of Malchiel, have appointed themselves or have been appointed to positions of authority or leadership without proper divine sanction, implying a subversion of the true priestly order.

Jeremiah 29 25 Word analysis

• Lā-ʾădōnāy: "to the LORD". Emphasizes God as the ultimate source and recipient of authority.
• Yôʾḥānān (Yochanan): A proper name. Transliterates to "Yahweh has been gracious". The presence of a righteous individual in a leadership role is noted.
• ben- (ben): "son of". Indicates lineage, common in identifying individuals.
• Maḵ-seʾâ (Maḵseʾâ): A proper name. The meaning is less clear, but it could relate to "covered" or "protected".
• yôʾmîn (yōmin): "man of law/order" or "man of uprightness". This word can be understood as a designation for a high-ranking or respected figure, perhaps implying one who maintains religious statutes or civic order.
• haggēber (haggēber): "the man". Definite article ("the") with "gēber" (man), singular. Singular usage here might highlight him as a prominent figure within the context of the wrongly appointed leadership.
• hā-rōʾî (hārōʾî): "the seer" or "the prophet". A title referring to one who receives and communicates divine revelation.
• šallet (shallet): "you shall cause to rule" or "you shall appoint". Third person masculine singular future of shalat. Implies an act of authorization and delegation of authority.

Words-group by words-group analysis

• "This you shall write on a scroll...": A command for documentation. The act of writing lends permanence and officiality to the decree. It ensures the message, especially concerning divine appointments and responsibilities, is preserved and accessible.
• "...and shall read it in the ears of Jeremiah the prophet": The specific instruction to have Jeremiah read it underscores his continuing role as God's mouthpiece, even as others are being appointed. It emphasizes the relational aspect of prophecy – not just receiving but also delivering God's message.
• "and in the ears of Zephaniah the son of Maaseiah the priest": This phrase contrasts with the "rest of the men in Jerusalem" and highlights Zephaniah's official capacity. He is not just any priest but is singled out, perhaps representing the legitimate priestly order that is being affected or needs to be aware of these divine appointments.

Jeremiah 29 25 Bonus Section

The term "yōmin" (man of law/order) as applied to Zephaniah is significant. In ancient Israel, the priests were responsible for upholding and teaching the Law of Moses. Therefore, a priest could indeed be described as a "man of law." This verse emphasizes that even in challenging times, with many being exiled, God still maintained and designated proper leadership for His people, distinguishing them from those who might falsely claim spiritual authority. The mention of Zephaniah, who is also referenced in Jeremiah 21:1 as a prominent priest who questioned Jeremiah, shows a continuity of the legitimate priestly office that is acknowledged here.

Jeremiah 29 25 Commentary

This verse speaks to the divine ordaining of leadership within the priestly class, appointing specific individuals like Yochanan to the role of overseeing the temple operations or temple duties. It highlights the legitimacy derived from God's command, a crucial aspect in a society deeply structured by religious hierarchy. The passage implicitly critiques unauthorized claims to authority, particularly in religious contexts, suggesting that true spiritual leadership is a divinely conferred office. The instruction to record and read this highlights the importance of clear divine mandates for leadership, ensuring all involved understand the God-given structure.