Jeremiah 27:16
WEB
Also I spoke to the priests and to all this people, saying, Yahweh says, “Don’t listen to the words of your prophets who prophesy to you, saying, ‘Behold, the vessels of Yahweh’s house will now shortly be brought again from Babylon;’ for they prophesy a lie to you.
BSB
Then I said to the priests and to all this people, “This is what the LORD says: Do not listen to the words of your prophets who prophesy to you, saying, ‘Look, very soon now the articles from the house of the LORD will be brought back from Babylon.’ They are prophesying to you a lie.
KJV
Also I spake to the priests and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the LORD’s house shall now shortly be brought again from Babylon: for they prophesy a lie unto you.
Matthew Henry
Hebrew interlinear
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H3548
n-m — officiating, priest, acting priest
Derivation: active participle of 3547;
literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
KJV: chief ruler, × own, priest, prince, principal officer.
n.m — priest
כֹּהֵן 750 n.m. priest
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H2088
d — this, that
Derivation: a primitive word;
the masculine demonstrative pronoun, this or that
KJV: he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which. Compare 2063, 2090, 2097, 2098.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H1696
v — arrange, speak, subdue
Derivation: a primitive root;
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.
vb — speak
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H3541
prt — like this, thus, so, here, hither, now
Derivation: from the prefix k and 1931;
properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
KJV: also, here, hitherto, like, on the other side, so (and much), such, on that manner, (on) this (manner, side, way, way and that way), mean while, yonder.
demonstr.adv — thus
כֹּה demonstr.adv. thus, here
1. of manner, thus
2. of place, here
3. of time, hitherto
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H408
adv — not, nothing
Derivation: a negative particle (akin to 3808);
not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing
KJV: nay, neither, + never, no, nor, not, nothing (worth), rather than.
adv. of negation — not
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
H8085
v — hear, tell
Derivation: a primitive root;
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
KJV: × attentively, call (gather) together, × carefully, × certainly, consent, consider, be content, declare, × diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), × indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, × surely, tell, understand, whosoever (heareth), witness.
vb — hear
שָׁמַע 1152 vb. hear
Qal 1052
1. subj. pers. hum.
2. י׳ (God) subj.
Niph. 42
1. be heard, of voice, sound
2. be heard of
3. be regarded, obeyed
4. = (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
1. of man
2. י׳ subj.
H1697
n-m — word, matter, spoken, thing, cause
Derivation: from 1696;
a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
KJV: act, advice, affair, answer, × any such (thing), because of, book, business, care, case, cause, certain rate, chronicles, commandment, × commune(-ication), concern(-ing), confer, counsel, dearth, decree, deed, × disease, due, duty, effect, eloquent, errand, (evil favoured-) ness, glory, harm, hurt, iniquity, judgment, language, lying, manner, matter, message, (no) thing, oracle, × ought, × parts, pertaining, please, portion, power, promise, provision, purpose, question, rate, reason, report, request, × (as hast) said, sake, saying, sentence, sign, so, some (uncleanness), somewhat to say, song, speech, × spoken, talk, task, that, × there done, thing (concerning), thought, thus, tidings, what(-soever), wherewith, which, word, work.
n.m — speech
דָּבָר 1439 n.m. speech, word
I. sg. speech, discourse, saying, word, as the sum of that which is spoken
II. sg. saying, utterance, sentence, as a section of a discourse
III. sg. a word, words
IV. sg. matter, affair, thing about which one speaks
H5030
n-m — prophet, inspired man
Derivation: from 5012;
a prophet or (generally) inspired man
KJV: prophecy, that prophesy, prophet.
n.m — spokesman
נָבִיא 306 n.m. spokesman, speaker, prophet
1. genuine prophet of י׳
2. false prophets
3. heathen prophets
H5012
v — prophesy, speak, by inspiration
Derivation: a primitive root;
to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)
KJV: prophesy(-ing), make self a prophet.
vb. denom — prophesy
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
1. prophesy under influence of divine spirit
2. of false prophets
3. cf. heathen prophets
Hithp.
1. prophesy under influence of divine spirit
2. of heathen prophets of Baal in ecstatic state
3. of false prophets
H2009
dp — lo!
Derivation: prolongation for 2005;
lo!
KJV: behold, lo, see.
H3627
n-m — prepared, apparatus
Derivation: from 3615;
something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon)
KJV: armour(-bearer), artillery, bag, carriage, furnish, furniture, instrument, jewel, that is made of, × one from another, that which pertaineth, pot, psaltery, sack, stuff, thing, tool, vessel, ware, weapon, whatsoever.
n.m — article
כְּלִי 324 n.m. article, utensil, vessel
H1004
n-m — a house
Derivation: probably from 1129 abbreviated;
a house (in the greatest variation of applications, especially family, etc.)
KJV: court, daughter, door, + dungeon, family, + forth of, × great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within(-out).
prep — between
בֵּית fem. of בַּיִן, בֵּין prep. between
n.m — house
בַּ֫יִת 2034 n.m. house
1. house
2. place
3. receptacle
4. of house as containing a family
5. household, family (592 t.)
6. house, including household affairs
7. lit. housewards, hence metaph. inwards
8. מִבַּיִת
a. adv. on the inside
b. prep. within
H7725
v — turn, return, retreat, again
Derivation: a primitive root;
to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) × again, (cause to) answer ( again), × in any case (wise), × at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, × certainly, come again (back), × consider, continually, convert, deliver (again), deny, draw back, fetch home again, × fro, get (oneself) (back) again, × give (again), go again (back, home), (go) out, hinder, let, (see) more, × needs, be past, × pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, say nay, send back, set again, slide back, still, × surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.
vb — turn back
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
1. turn back
2. return, come or go back
3. esp. return unto
4.
a. of dying
b. of revival from death
5. fig. of human relations:
a. return to leader, king
b. = change so as to appoach (in purpose, desire)
c. turn, i.e. resort to
d. return to a physical condition
e. abs. = change course of action
6. fig., specif. of spiritual relations:
a. turn back from God = apostatize
b. of י׳, turn away
c. turn back to God (= seek penitently)
d. abs. repent
e. turn back from evil
f. of י׳
g. of י׳, return (to shew favour)
7. of inanimate things (sts. personified, or treated as things of life):
8. denoting repetition, etc.
9. trans.
Pō‛l.
1. bring back
2.
a. fig. restore, refresh
b. restore, repair
3. lead away (enticingly)
4. shew turning = apostatize
Hiph. 353 cause to return, bring back
1.
a. bring back into bondage
b. put back
c. = draw back
d. = give back, restore
e. = relinguish
f. = give in payment, requital
g. bring one back (from dead)
2.
a. bring back heart
b. = refresh
3. bring back words of people
4.
a. bring back (in retribution) upon
b. pay as recompense
5. turn back, backward = repel, defeat
6.
a. turn away face
b. late, turn toward, acc. face
7. turn against
8. bring back to mind, take into consideration
9.
10. = shew a turning away from your idols (i.e. turn away)
11. reverse, revoke = repel, defeat
Hoph. my money has been returned
H894
n-pr-loc — Babel, Babylonia, Babylonian empire
Derivation: from 1101; confusion;
Babel (i.e. Babylon), including Babylonia and the Babylonian empire
KJV: Babel, Babylon.
n.pr.loc — Babel
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
H6258
adv — at this time
Derivation: from 6256;
at this time, whether adverb, conjunction or expletive
KJV: henceforth, now, straightway, this time, whereas.
adv — now
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
H4120
n-f — hurry, promptly
Derivation: feminine of 4118;
properly, a hurry; hence (adverbially) promptly
KJV: hastily, quickly, shortly, soon, make (with) speed(-ily), swiftly.
n.f — haste
מְהֵרָה n.f. haste, speed;—usually as adverb. acc. hastily, quickly
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H8267
n-m — untruth, sham
Derivation: from 8266;
an untruth; by implication, a sham (often adverbial)
KJV: without a cause, deceit(-ful), false(-hood, -ly), feignedly, liar, lie, lying, vain (thing), wrongfully.
n.m — deception
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
1. deception, what deceives, disappoints, and betrays one
2. deceit, fraud, wrong
3. injurious falsehood, in testimony
4. falsity, of false or self-deceived prophets
5. lie, falsehood, in gen.
H1992
p — they
Derivation: or (prolonged) הֵמָּה; masculine plural from 1931;
they (only used when emphatic)
KJV: it, like, × (how, so) many (soever, more as) they (be), (the) same, × so, × such, their, them, these, they, those, which, who, whom, withal, ye.
pron — they
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
Bible49 app
Get translation compare, commentary, and interlinear study — offline, on iPhone and Mac.
See Bible49
Verses 12–22
Jeremiah 27:12–22
What was said to all the nations is here with a particular tenderness applied to the nation of the Jews, for whom Jeremiah was sensibly concerned. The case at present stood thus: Judah and Jerusalem had often contested with the king of Babylon, and still were worsted; many both of their valuable persons and their valuable goods were carried to Babylon already, and some of the vessels of the Lord's house particularly. Now how this struggle would issue was the question. They had those among them at Jerusalem who pretended to be prophets, who bade them hold out and they should, in a little time, be too hard for the king of Babylon and recover all that they had lost. Now Jeremiah is sent to bid them yield and knock under, for that, instead of recovering what they had lost, they should otherwise lose all that remained; and to press them to this is the scope of these verses.
I. Jeremiah humbly addresses the king of Judah, to persuade him to surrender to the king of Babylon. His act would be the people's and would determine them, and therefore he speaks to him as to them all (Jer 27:12): Bring your necks under the yoke of the king of Babylon and live. Is it their wisdom to submit to the heavy iron yoke of a cruel tyrant, that they may secure the lives of their bodies? And is it not much more our wisdom to submit to the sweet and easy yoke of our rightful Lord and Master Jesus Christ, that we may secure the lives of our souls? Bring down your spirits to repentance and faith, and that is the way to bring up your spirits to heaven and glory. And with much more cogency and compassion may we expostulate with perishing souls than Jeremiah here expostulates with a perishing people: "Why will you die by the sword and the famine - miserable deaths, which you inevitably run yourselves upon, under pretence of avoiding miserable lives?" What God had spoken, in general, of all those that would not submit to the king of Babylon, he would have them to apply to themselves and be afraid of. It were well if sinners would, in like manner, be afraid of the destruction threatened against all those that will not have Christ to reign over them, and reason thus with themselves, "Why should we die the second death, which is a thousand times worse than that by sword and famine, when we might submit and live?"
II. He addresses himself likewise to the priests and the people (Jer 27:16), to persuade them to serve the king of Babylon, that they might live, and might prevent the desolation of the city (Jer 27:17): "Wherefore should it be laid waste, as certainly it will be if you stand it out?" The priests had been Jeremiah's enemies, and had sought his life to destroy it, yet he approves himself their friend, and seeks their lives, to preserve and secure them, which is an example to us to render good for evil. When the blood-thirsty hate the upright, yet the just seek his soul, and the welfare of it, Pro 29:10. The matter was far gone here; they were upon the brink of ruin, which they would not have been brought to if they would have taken Jeremiah's counsel; yet he continues his friendly admonitions to them, to save the last stake and manage that wisely, and now at length in this their day to understand the things that belong to their peace, when they had but one day to turn them in.
III. In both these addresses he warns them against giving credit to the false prophets that rocked them asleep in their security, because they saw that they loved to slumber: "Hearken not to the words of the prophets (Jer 27:14), your prophets, Jer 27:16. They are not God's prophets; he never sent them; they do not serve him, nor seek to please him; they are yours, for they say what you would have them say, and aim at nothing but to please you." Two things their prophets flattered them into the belief of: - 1. That the power which the king of Babylon had gained over them should now shortly be broken. They said (Jer 27:14), "You shall not serve the king of Babylon; you need not submit voluntarily, for you shall not be compelled to submit." This they prophesied in the name of the Lord (Jer 27:15), as if God had sent them to the people on this errand, in kindness to them, that they might not disparage themselves by an inglorious surrender. But it was a lie. They said that God sent them; but that was false; he disowns it: I have not sent them, saith the Lord. They said that they should never be brought into subjection to the king of Babylon; but that was false too, the event proved it so. They said that to hold out to the last would be the way to secure themselves and their city; but that was false, for it would certainly end in their being driven out and perishing. So that it was all a lie, from first to last; and the prophets that deceived the people with these lies did, in the issue, but deceive themselves; the blind leaders and the blind followers fell together into the ditch: That you might perish, you, and the prophets that prophesy unto you, who will be so far from warranting your security that they cannot secure themselves. Note, Those that encourage sinners to go on in their sinful ways will in the end perish with them. 2. They prophesied that the vessels of the temple, which the king of Babylon had already carried away, should now shortly be brought back (Jer 27:16); this they fed the priests with the hopes of, knowing how acceptable it would be to them, who loved the gold of the temple better than the temple that sanctified the gold. These vessels were taken away when Jeconiah was carried captive into Babylon, Jer 27:20. We have the story, and it is a melancholy one, Kg2 24:13, Kg2 24:15; Ch2 36:10. All the goodly vessels (that is, all the vessels of gold that were in the house of the Lord), with all the treasures, were taken as prey, and brought to Babylon. This was grievous to them above any thing; for the temple was their pride and confidence, and the stripping of that was too plain an indication of that which the true prophet told them, that their God had departed from them. Their false prophets therefore had no other way to make them easy than by telling them that the king of Babylon should be forced to restore them in a little while. Now here, (1.) Jeremiah bids them think of preserving the vessels that remained by their prayers, rather than of bringing back those that were gone by their prophecies (Jer 27:18): If they be prophets, as they pretend, and if the word of the Lord be with them - if they have any intercourse with heaven and any interest there, let them improve it for the stopping of the progress of the judgment; let them step into the gap, and stand with their censer between the living and the dead, between that which is carried away and that which remains, that the plague may be stayed; let them make intercession with the Lord of hosts, that the vessels which are left go not after the rest. [1.] Instead of prophesying, let them pray. Note, Prophets must be praying men; by being much in prayer they must make it to appear that they keep up a correspondence with heaven. We cannot think that those do, as prophets, ever hear thence, who do not frequently by prayer send thither. By praying for the safety and prosperity of the sanctuary they must make it to appear that, as becomes prophets, they are of a public spirit; and by the success of their prayers it will appear that God favours them. [2.] Instead of being concerned for the retrieving of what they had lost, they must bestir themselves for the securing of what was left, and take it as a great favour if they can gain that point. When God's judgments are abroad we must not seek great things, but be thankful for a little. (2.) He assures them that even this point should not be gained, but the brazen vessels should go after the golden ones, Jer 27:19, Jer 27:22. Nebuchadnezzar had found so good a booty once that he would be sure to come again and take all he could find, not only in the house of the Lord, but in the king's house. They shall all be carried to Babylon in triumph, and there shall they be. But he concludes with a gracious promise that the time should come when they should all be returned: Until the day that I visit them in mercy, according to appointment, and then I will bring those vessels up again, and restore them to this place, to their place. Surely they were under the protection of a special Providence, else they would have been melted down and put to some other use; but there was to be a second temple, for which they were to be reserved. We read particularly of the return of them, Ezr 1:8. Note, Though the return of the church's prosperity do not come in our time, we must not therefore despair of it, for it will come in God's time. Though those who said, The vessels of the Lord's house shall shortly be brought again, prophesied a lie (Jer 27:16), yet he that said, They shall at length be brought again, prophesied the truth. We are apt to set our clock before God's dial, and then to quarrel because they do not agree; but the Lord is a God of judgment, and it is fit that we should wait for him.
Cross-references: Jer 27:12 · Jer 27:16 · Jer 27:17 · Prov 29:10 · Jer 27:14 · Jer 27:15 · Jer 27:20 · 2Kgs 24:13 · 2Kgs 24:15 · 2Chr 36:10 · Jer 27:18 · Jer 27:19 · Jer 27:22 · Ezra 1:8