Jeremiah 29 27

Jeremiah 29:27 kjv

Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?

Jeremiah 29:27 nkjv

Now therefore, why have you not rebuked Jeremiah of Anathoth who makes himself a prophet to you?

Jeremiah 29:27 niv

So why have you not reprimanded Jeremiah from Anathoth, who poses as a prophet among you?

Jeremiah 29:27 esv

Now why have you not rebuked Jeremiah of Anathoth who is prophesying to you?

Jeremiah 29:27 nlt

So why have you done nothing to stop Jeremiah from Anathoth, who pretends to be a prophet among you?

Jeremiah 29 verses

Jeremiah 29 27 Meaning

This verse denounces the priests in Jerusalem who acted as self-appointed leaders, falsely claiming prophetic authority and inciting rebellion against Babylon. Their actions brought spiritual corruption and spiritual death to the people of Judah, turning them away from the true worship of God. The verse highlights the divine judgment upon them for their deceitful words and actions, equating them with false prophets who misled the nation.

Jeremiah 29 27 Context

This verse appears in the book of Jeremiah, during a period of intense spiritual and political turmoil for the Kingdom of Judah. The people of Judah had been taken captive to Babylon, and within that context, various messages were being communicated to them. Chapter 29 primarily consists of a letter Jeremiah was instructed by God to send to the exiles in Babylon. This letter was a response to deceptive prophetic messages circulating among the exiles, which falsely assured them of a swift return. Verse 27 follows a pronouncement against false prophets, specifically identifying "the priest" (possibly a representative figure or the leadership of the prophetic guilds) for their malfeasance.

Historically, Jerusalem remained a spiritual and symbolic center for the Jewish people, even after the initial Babylonian exile. Those remaining in Jerusalem and those who fled to Egypt after the fall of Jerusalem also received prophecies from Jeremiah. This specific verse addresses the corrupt priestly and prophetic class within Jerusalem, those who had continued to mislead the populace with false assurances and likely actively promoted defiance against the Babylonian empire, thereby prolonging suffering and leading to further destruction. Their role as religious leaders, entrusted with mediating God's word, made their deception particularly heinous and destructive.

Jeremiah 29 27 Word Analysis

• 'ki (כִּי): Hebrew conjunction, meaning "that," "for," "because," introducing a reason or explanation. Here, it signifies the reason for the condemnation, explaining why they are being denounced.
• 'attah (אַתָּה): Pronoun, "you" (masculine singular). Refers to the individual priest being addressed, making the accusation personal and direct.
• shama` (שָׁמַע): Verb, "hear." In this context, it means to listen to, obey, or give heed to something. It implies acceptance of what is said.
• 'emrouteNameyhem (אִמְרוּתֵימוֹם): Hebrew word from root 'amar (אָמַר), "to say," with the suffix "-hem" (emblematic of masculine plural possessive). "Their sayings" or "their utterances." This points to the words and prophecies emanating from the condemned priests.
• `elah (אֵלֶּה): Demonstrative pronoun, "these." Refers to the false words or teachings being discussed.
• la`am (לָעָם): Hebrew preposition "to" (ל) combined with the noun "`am" (עָם), "people." "To the people." This identifies the recipients of the deceptive messages.
• `edim (עֵדוִים): Hebrew word derived from 'ad (עֵד), "witness." Here, in plural form, it likely refers to the acts or utterances that served as a testament or accusation against them. More contextually, it means the basis of the condemnation is found in their pronouncements and the judgment that follows.
• la`mor (לֵאמֹר): Infinitive of 'amar (אָמַר), "to say." "Saying" or "to say." It introduces direct speech or a quotation, but here it's more a confirmation of what they represent.
• hen (הֵן): Hebrew interjection or conjunction, similar to "behold," "lo," or "if." Here, it serves to introduce the ensuing declaration or judgment as a direct consequence or accompanying fact.
• mori (מוֹרִי): Hebrew word meaning "my teachers" or "my rulers," likely referring to those who had spiritual authority or leadership over the people, including priests. This emphasizes their failed role.
• `eth (אֶת): Preposition, an untranslatable definite direct object marker. It indicates that "my rulers" is the direct object.
• rozenai (רֹזְנַי): Hebrew noun, "my princes" or "my rulers." This term often refers to those in positions of authority, whether political or religious. The prophet identifies the priests with this title to show their presumed leadership and responsibility.
• yishama` (יִשָּׁמַע): Hiphil (causative) of shama` (שָׁמַע), "to be heard" or "to be obeyed." The phrase "my rulers shall not be heard" indicates their pronouncements would no longer hold authority or influence.
• yiddakh` (יִדַּח): Hiphil (causative) of davach (דָּחַ), "to push" or "to cast out." "They will be cast out" or "repelled." This signifies their expulsion from God's presence or their being rendered ineffective.

Words Group Analysis

• "that you hear their sayings": This phrase signifies more than just auditory perception; it implies the active listening to and potential acceptance of the false pronouncements made by the misguided leaders. It suggests an endorsement of their misleading words.
• "you who witness unto these": This refers to those who confirm, validate, or lend their authority to these false sayings, perhaps by their silence or complicity, thereby becoming accessories to the deception.
• "as if (hen) my rulers... would not be heard": This juxtaposition is striking. The priests, in their delusion and misguided ambition, acted as if their own pronouncements, contrary to God's true word, would prevail. Yet, the ultimate reality was their rejection and casting out.

Jeremiah 29 27 Bonus Section

The Hebrew word for "priest" in this context (often translated from cohen – כֹּהֵן) could encompass not just those who performed temple duties but also a broader class of religious leaders and instructors within Jerusalem. Their culpability lay in corrupting the very institutions meant to uphold divine truth. The verse acts as a stern reminder of the accountability leaders bear for the spiritual state of those they influence. This message resonates through Christian teachings, which emphasize the importance of sound doctrine and warn against false teachers who would mislead the flock, seeking personal gain or following their own errant ideologies. The ultimate casting out spoken of here finds a parallel in Jesus' warnings about being "thrown outside" or being workers of lawlessness.

Jeremiah 29 27 Commentary

Jeremiah's condemnation here is sharp and pointed against the religious establishment of Jerusalem. These priests were not just individuals but represented the system that should have been guiding the people in truth. Instead, they promoted their own agenda, likely aligning with political factions advocating for rebellion against Babylon. Their "sayings" were not from God but from their own deceptive hearts, or perhaps they were picking up on "utterances" from others. The prophet explicitly states their purpose: they wished to prevent the people from hearing God's true message (delivered through Jeremiah), which emphasized submission and repentance, not futile resistance. By silencing God's word and amplifying their own false hopes, they became responsible for the people's continued disobedience and spiritual blindness. Their "rulership" and supposed authority were ultimately rendered void by God; their voices were to be silenced and themselves cast out, signifying their removal from any legitimate spiritual standing or future.