Jeremiah 23:1-8 Judgement and Restoration

Jeremiah 23:1-4

1 Alas!  Shepherds are destroying and scattering the sheep of My pasture – the declaration of Adonai.

2 Therefore, thus says Adonai, the God of Israel, concerning the shepherds, those shepherding My people.  Behold, I am the one who will attend (d3q3p) to you concerning your evil practices – the declaration of Adonai.

3 But, I will gather together the remnant of My sheep from all of the lands where I have banished them, and I will bring them back to their abode, and they will be fruitful, and they will multiply.

4 And I will set shepherds over them, and they will tend them.  And they will not be afraid, dismayed, or punished (d3q3p) again – the declaration of Adonai.

hwhy μaun“ ytiy[ir“m' ˆaxoAta, μyxipiim]W μydIB]a'm] μy[iro ywOh  1

1  Alas!  Shepherds are destroying and scattering the sheep of my flock – the declaration of Adonai.

ywOh      Interjection of alarm or dismay.  This particle sets the tone for the entire oracle.

ytiy[ir“m' ˆaxoAta, μyxipiim]W μydIB]a'm] μy[iro    The first clause presents the charge against the shepherds (rulers, priests, prophets, and judges over Israel), and the remaining three verses present first the consequences for those shepherds and then the destiny of those that remain of the sheep.  The term μy[iro is an mp qal participle from the root h3[3r, meaning ‘to pasture, tend, graze.’  The participle form was commonly used in classical Hebrew and other Semitic languages to describe the habitual action of an occupation and so became a common mode for naming occupations.  Here, the term is the subject of the clause.  The two terms μyxipiim]W μydIB]a'm] make up a compound predicate.  The first term is an mp piel participle from the root d3b3a meaning ‘slay, cause to perish.’  The second term is an mp hiphil participle from the root 63w3p meaning ‘scatter.’

μt,xopih} μT,a' yMi['Ata, μy[iroh; μy[iroh;Al[' laer:c]yI yheOla‘ hwhy rm'a;AhKo ˆkel; 2

μk,ylel]['m' ['roAta, μk,yle[} dqepo ynIn“hi μt;ao μT,d“q'p] aOlw“ μWjDIT'w" ynIaxoAta,

.hwhyAμaun

2 

2 Therefore, thus says Adonai, the God of Israel, concerning the shepherds, those shepherding My people.  You have scattered My sheep, and you have banished them, but you have not attended to (פקד) them.  Behold, I will attend to (פקד) you concerning your evil practices – the declaration of Adonai.

yMi['Ata, μy[iroh; μy[iroh;Al[' laer:c]yI yheOla‘ hwhy rm'a;AhKo ˆkel;          This statement is a formula that begins a formal pronouncement of judgement.  ˆkel; is a compound adverb composed of ˆKe, the common word for ‘yes, thus, so,’ preceded by the preposition Al;.  This combination indicates that the following statement is the logical consequence of what has just preceded.  yMi['Ata, μy[iroh; μy[iroh;Al[' identifies those upon whom the judgement will fall.  The first statement of μy[iroh; is definite but not specific: many peoples including the Babylonians called their rulers ‘shepherds of their people’.¹  The appositional phrase identifies specifically who is being addressed: those shepherding My people.

μt;ao μT,d“q'p] aOlw“ μWjDIT'w" ynIaxoAta, μt,xopih} μT,a'      This portion of the verse consists of three verbal clauses: the first two state what their actions accomplished, and the third states what they should have done but failed to do.  The verbal sequence begins with μT,a', ‘they.’  This is highly emphatic for two reasons: (1) A pronominal subject is not necessary in a Hebrew verbal clause, and (2) The subject normally follows the verb.  The two accusations are: ‘You have scattered My sheep, and you have caused them to be banished.’  The final clause μt;ao μT,d“q'p] aOlw“ ‘and you have not visited them’ is the most interesting of the three.  The root d3q3p has a wide range of meanings in Classical, Mishnaic, and Modern Hebrew.  Most commonly it describes some aspect of governmental authority, frequently the visitations of the Lord (or human ruler) with judgement, which may be positive or negative depending on the circumstances.  Here the implication is this: the people’s conduct demanded judgement or discipline, but the rulers failed to do so appropriately.  So YHWH now holds the appointed rulers responsible for their lack of proper oversight.

μk,ylel]['m' ['roAta, μk,yle[} dqepo ynIn“hi        ynIn“hi is an ejaculation that is generally rendered by ‘here am I’ or simply left untranslated.  Here it lays emphasis on the subject of the clause.  The remainder of the clause cannot be rendered into English with the same structures that are present in Hebrew.  However, the force of the text is this:  The conduct of the people demands judgement.  The appointed rulers have failed to execute the specified judgement on the people, so I (YHWH) will apply that judgement to them.  The antecedent of the pronominal objects μk,A is ambiguous, but it probably includes both the shepherds and the sheep, for both are guilty, though perhaps not guilty of the same things.

ytibovih}w" μv; μt;ao yTij]D"hiArv,a} t/xr:a}h; lKomi ynIaxo tyrIaev]Ata, 6Beq'a} ynia}w" 3

.Wbr:w“ Wrp;W ˆh,wEn“Al[' ˆh,t]a,

3 But I will gather together the remnant of My sheep from all of the lands where I have banished them, and I will bring them back to their abode, and they will be fruitful, and they will multiply.

μv; μt;ao yTij]D"hiArv,a} t/xr:a}h; lKomi ynIaxo tyrIaev]Ata, 6Beq'a} ynia}w"    

If there was any question about the significance of God’s visitation on His people indicated in the previous clause, this sentence clarifies the situation.  YHWH clearly states that He was the one who scattered the people to many lands, but He will also bring them back from the lands to which they had been scattered.  As before, presenting the pronominal subject before the finite verb is highly emphatic: But I, even I, will gather together….  Please note that God promises to bring back a remnant of those who were scattered.  By implication, this remnant consists of those who actually come back, not all those who are physical descendants of those who were dispersed.  The various ramifications of this are not addressed by this passage.

Another interpretive question should also be addressed.  This oracle evidently was written some time before the final exile of most Jews to Babylon in 586 BCE, so who was he referring to as the remnant of My sheep?  The majority of the survivors of the northern kingdom had been taken into captivity by the Assyrians some 150 years before.  Since the oracle does not differentiate, one can reasonable conclude that the remnant extends to the people from the both northern and southern kingdoms.

Wbr:w“ Wrp;W ˆh,wEn“Al[' ˆh,t]a, ytibovih}w"           This presents a threefold purpose for God’s people.  First, ˆh,t]a, ytibovih}w", ‘I will cause them to return.’  The verb form is a 1cs hiphil perfect with vav consecutive from the root bwv, which sometimes expresses the Hebrew equivalent to ‘repent.’  Here, he promises to bring them back to their proper dwelling place where they will be fruitful and multiply. 

Note that the term μ[' (people) is a masculine noun, and ˆaxo (sheep) is a feminine noun.  ˆaxo obviously is being used as a symbol for μ['.  The term ˆaxo occurs three times in this context, and the term μ[' just once.  However, all of the pronominal suffixes throughout these four verses are masculine except for those in this one clause where they are all feminine.  If this fact is any more than a mere grammatical curiosity, then perhaps it indicates that God intends to restore the sheep but not their guilty shepherds, who also went into exile as part of the people.

  

.hwhyAμaun“ WdqeP;yI aOlw“ Wtj'yE aOlw“ d/[ War“yyIAaOlw“ μW[r:w“ μy[iro μh,yle[} ytimoqih}w" 4

4 And I will set shepherds over them, and they will tend them.  And they will not be afraid, dismayed, or visited (d3q3p) again – the declaration of Adonai.

μW[r:w“ μy[iro μh,yle[} ytimoqih}w"         The previous clause described YHWH’s restoration of His scattered people; this clause describes His provision.  Because the previous shepherds failed to keep their charge, He promises to provide a different group of shepherds.  The previous shepherds were responsible to ‘attend to’ (d3q3p) the people when necessary.  The new shepherds will also tend the sheep, but the passage uses a different term: μW[r:w“.  This is a vav consecutive 3mp qal perfect from the root h3[3r with a 3mp pronominal suffix; the combination means: ‘they will shepherd them.’  Interestingly, the modern Hebrew translation of the NT uses just such an expression in John 21:17: ynIaxo ta, h[er“ ‘Shepherd my sheep.'

WdqeP;yI aOlw“ Wtj'yE aOlw“ d/[ War“yyIAaOlw“     The last portion of this passage contains three verb clauses that are exactly parallel, except the adverb d/[ (again) is inserted after the first verb.  By implication, this adverb applies equally to all three clauses, not just the first one.  All three clauses contain 3mp imperfect verb forms.  The imperfect form indicates that the realization of this prophesy has not yet been realized.  The subject of the three verbs could be: 1) the sheep who had been scattered, 2) the new shepherds, or 3) both the sheep and the new shepherds.  Most commonly, the nearest antecedent should be preferred.  However, in this case the second verb ‘be dismayed’ implies that the sheep which had been scattered while under the care of the former shepherds are the specific ones under consideration.

The first two verb clauses are readily understood and fit perfectly with the previous context.  The final verb in the sequence has proved to be something of a puzzle, and as a result it has been translated in various ways.  The form WdqeP;yI is 3mp niphal imperfect of the root d3q3P.  This is the passive form of the same root that previously occurred twice in verse 2.  As previously mentioned, the most common meaning is ‘visit,’ and usually it implies a visitation that brings judgement.  BDB² lists a meaning of ‘be missing, be lacking’ for this form and lists a couple of passages to which it might be appropriate, but this meaning is not otherwise attested in the cognates, in Mishnaic Hebrew, or in Modern Hebrew.  In my opinion, a better option is this:  The original leaders were charged with ruling and disciplining the people.  They failed, so both they and the people were judged by YHWH.  YHWH here promises to reconstitute His people and provide new leaders who will tend His people appropriately.  As a result, the restored people of Israel will be fruitful and multiply, and they will never again need to fear the prospect of a visitation for judgement.

Jeremiah 23:5-8

When the various oracles of Jeremiah were assembled into a single scroll, they were organized thematically but not necessarily in temporal sequence.  This methodology probably was followed for essentially all of the latter prophets.  In this case these four verses expand and clarify the previous two using chiastic structure.  That is, verse 5 elaborates the assertion in verse 4, and verse 6 clarifies what was only hinted in verse 3.  The final two verses describe the essential consequence of the promised restoration.

qyDIx jm'x, dwId:l] ytimoqih'w“ hwhyAµaun“ µyaiB; µymiy< hNEhi 5

.6r<a;B; hq;;d:x]W fP;v]mi hc;[;w“ lyKic]hiw“ Ël,m, Ël'm;W

Behold, days are coming, says YHWH, that I will raise up for David a righteous Sprout.  He will reign as king and act prudently, and he will bring about justice and righteousness in the land. 

hwhyAµaun“ µyaiB; µymiy< hNEhi                        This verbal formula indicates the start of a new oracle from YHWH.  The statement Behold days are coming indicates that realization of the oracle is to take place at some time in the unspecified future.

qyDIx jm'x, dwId:l] ytimoqih'w“ There are two things to note here.  First, YHWH takes absolute responsibility for bringing this individual on the scene.  Second, jm'x, is the same title that Zechariah in chapter 3:8 and chapter 6.  In Zechariah jm'x, was to be a king-priest, and he would be the one to build the house of YHWH.  Here he is called righteous and so the premier representative of the good shepherds spoken about in verse 4 above.  Here the man called jm'x, will be a king who will rule with prudence and establish justice and righteousness.  All of the attributes missing that were in Jeremiah’s day.

jf'b,l] ˆKovyI laer:c]yIw“ hd:Why“ [v'WT wym;y:B] 6

.Wnqed“xi hwhy 4/ar“q]yIArv,a} /mV]Ahz<w“

In his days Judah will be saved, and Israel will dwell securely.  Then he will be called by this name: YHWH Our Righteousness.

wym;y:B] This common expressing has two possible interpretations.  For an ordinary human, the expression in his days is a reference to the duration of that person’s physical life.  However, verse 4 above states that after I (YHWH) restore Israel, they will live in such a way that they will never again have fear of coming judgment.  This implies that the duration of the times established by jm'x, will be without end.

jf'b,l] ˆKovyI laer:c]yIw“ hd:Why“ [v'WT This pair of clauses combined with Ezekiel 37 implies that both Judah and Israel will be restored and dwell securely in their land.  Ezekiel 37:24 states that my servant David will rule as king over the restored unified nation, but here jm'x, is the heir of David.

Wnqed“xi hwhy 4/ar“q]yI The name given by the people to jm'x, is YHWH is our righteousness.  This is significant.  Throughout the תנ״כ YHWH presents himself as husband and king over Israel.  The human kings were at best temporary representatives for YHWH.  If they performed their role according to Torah, both they and the people were blessed; if they failed to live up to the demands of Torah, both they and the people experienced withholding of blessing – up to and including physical death or exile.  Many people did – and still do – have names including the abbreviated portions of God’s name Yah or Yahu, but nobody has the full form YHWH as the basis of his name.  Zechariah 3:8 calls jm'x, a man; this name implies that he is more than a man.  From the start YHWH was the king of Israel; at the end YHWH will be the king of Israel in the person of jm'x,.

hwhyAyj' d/[ Wrm]ayoAalw“ hwhy µaun“ µyaiB; µymiy: hNEhi ˆkel; 7

.µyIr"x]mi 6r<a,me laer:c]yI ynEB]Ata, hl;[‘h, rv,a}

Therefore, the days are coming, says YHWH, no longer will people say, ‘YHWH lives who brought the people of Israel from the land of Egypt;’

hwhyAyj' d/[ Wrm]ayoAalw“ This verse is significant.  In Exodus 12:2 YHW said to Moses that the first day of the month Aviv (Passover) was to be the beginning of months for them, essentially the birthday for Israel as a people and nation.  In Exodus 20 YHWH began the ten words by stating, “I am YHWH your God who brought you out of Egypt, the house of bondage.”  This remained the dominant self-identification for YHWH throughout the תנ״כ, because it represented God’s ultimate power and commitment to the people.  This verse asserts that this standard will no longer be sufficient or even relevant it the time to come.

laer:c]yI tyBe [r"z<Ata, aybihe rv,a}w“ hl;[‘h, rv,a} hwhyAyj'Aµai yKi 8

.µt;m;d“a'Al[' Wbv]y:w“ µv; µyTij]D'hi rv,a} t/xr:a}h; lKomiW hn:/Opx; 6r<a,me

But rather, ‘As YHWH lives who brought up and brought the descendants of Israel from northern land and from all the lands to which he had banished them so they might dwell on their own land.’

This verse contains the new standard for God’s power and devotion to Israel.  Before the people were concentrated in one central area; now they are scattered throughout essentially every populated country in the world.  The extraction of the people from Egypt was preceded by dramatic judgments on that nation.  Here there is no mention of the method by which this would be accomplished just that YHWH will accomplish it.

aybihe rv,a}w“ hl;[‘h, rv,a These two clauses mean essentially the same thing.  Both verbs are 3ms hiphil perfect forms.  The first verb means cause to go up, ascend, and the second means cause to come, bring. laer:c]yI tyBe [r"z< serves as the direct object of both verbs.  The seed of the house of Israel is collective and implies that everybody who is a member of that class is included, or as Rav Shaul put it, All Israel will be saved.  The point of the whole statement is that all Israel will be tken from the land of their exile by YHWH and put permanently in their own place, the land of their promised enheritance.

Notes

¹ James B. Prichard, Ancient Near Eastern Texts Relating to the Old Testament with Supplement, (Princeton University Press, 1969, Third Edition).  See Babylonian poetry referring to the king as shepherd of his people.

² A Hebrew and English Lexicon of the Old Testament, by Francis Brown, S. R. Driver, and Charles Briggs, (Oxford: Clarendon Press, reprinted 1974), s.v. dq'P;.