Jeremiah 33:23

Hebrew (Westminster Leningrad Codex)

English Translation

The word of Yahweh came to Jeremiah, saying,

World English Bible · Public Domain

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יִרְמְיָ֖הוּ

Yirmᵉyâh

H3414

“Jeremiah”

Noun, Proper

Appears 147× in the Hebrew Bible
First appears at 2 Kings 23:31

Full BDB Definition

Origin: from H7311 and H3050

TWOT: None

Jeremiah = "whom Jehovah has appointed" - the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name - a man of Libnah and father of Hamutal the wife of king Josiah - a Gadite who joined David at Ziklag - a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh - a Gadite and warrior of David - a warrior of David - a priest who joined Nehemiah in the covenant ceremony - a priest also in the time of Nehemiah; maybe same as 7 - father of Jaazaniah the Rechabites

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

6: words
6: distinct lemmas
Prophets: section

Grammatical profile

2 verbs
3 nouns
1 preposition

Verb forms

וַֽיְהִי֙ Qal · Sequential Imperfect
לֵאמֹֽר Qal · Infinitive Construct

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Jeremiah 33:23 Masoretic · Westminster Leningrad Codex

וַֽיְהִי֙ דְּבַר יְהוָ֔ה אֶֽל יִרְמְיָ֖הוּ לֵאמֹֽר

The word of Yahweh came to Jeremiah, saying,

World English Bible · Public Domain

Greek LXX Structure differs

In the Septuagint, Jeremiah is about an eighth shorter than the Hebrew and arranges its material differently — the Oracles Against the Nations (Hebrew chapters 46–51) appear in the middle of the Greek book, after 25:13. Because the chapter and verse boundaries do not line up, a verse-for-verse comparison with the Hebrew is not shown.

A verse-for-verse comparison isn’t shown here because the chapters and verses don’t line up. Switch to the LXX edition with the MT / LXX toggle above to read the Greek directly.

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from a public-domain English Septuagint. How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Jonathan Prophets (Joshua–Malachi)

וַהֲוָה פִּתְגָם נְבוּאָה מִן קֳדָם יְיָ עִם יִרְמְיָה לְמֵימָר:

(no public-domain English translation for this verse)

Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.

Commentary

Notes on Jeremiah 33:23 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Jer 33:23 Moreover the word of the LORD came to Jeremiah, saying,

Ver. 23. Moreover.] Or, Again. Idem repetit; the same thing is repeated, that it may be the better believed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Tyndale Open Study Notes

Tyndale Open Resources

33:23-26 The Lord had rejected individuals, cities, and kingdoms, but he would never abandon his people, who stretched across many generations.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

23–26. Renewal of the assurance to the people as a whole, with the same illustration.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

Moreover the word of the Lord came unto Jeremiah,.... Upon the same subject, concerning the continuance of David's seed; with a refutation of a calumny uttered against the Lord about the rejection of them:

saying; as follows:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Pulpit Commentary

Vers. 23-26. The permanence of Israel as the people of God, with rulers of the house of David.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

unfoldingWord translationNotes

Door43 World Missions Community

The word of Yahweh came to Jeremiah, saying, "Have

This idiom is used to introduce a special message from God. See how you translated a similar phrase in Jeremiah 1:4. AT: "Yahweh gave a message to Jeremiah. He said, 'Have" or "Yahweh spoke this message to Jeremiah: 'Have" (See: Idiom)

to Jeremiah

It is not clear why Jeremiah is referring to himself by name here. There is no need to translate using first person. (See: First, Second, or Third Person)

Have you not considered what this people has declared when they said, 'The ... them'?

Yahweh wants Jeremiah to think deeply about what the people have said. This rhetorical question can be translated as a statement. AT: "You should have noticed what this people are really saying when they said, 'The ... them.'" (See: Rhetorical Question)

In this way they despise my people, saying ... sight

"What they are really saying is that my people are worthless and that my people will never again be a nation."

my people ... are no longer a nation in their sight

Sight is a metonym for thinking. AT: "they no longer think of my people as a nation" (See: Metonymy)

translationWords

people group

chosen one

reject

people of God

nation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Jeremiah, in the Prophets, opens this verse with 6 words (6 distinct Hebrew lemmas). Its most distinctive word is Yirmᵉyâh (“Jeremiah”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word Yirmᵉyâh carries the sense “Jeremiah.” How does it shape the verse?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
The verb «וַֽיְהִי֙» is Qal Sequential Imperfect. How does its form color the action?
Reading how Trapp's Complete Commentary and Tyndale Open Study Notes read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 3 words in this verse.
6 distinct Hebrew lemmas span 6 words in this verse.