Jeremiah 29:27 — Word Study
WLCוְעַתָּ֗ה לָ֚מָּה לֹ֣א גָעַ֔רְתָּ בְּיִרְמְיָ֖הוּ הָֽעֲנְּתֹתִ֑י הַמִּתְנַבֵּ֖א לָכֶֽם׃
BSASo nowʻattâh [at this time, in this present moment] whymâh [what is the reason, how is it that] have you notlôʼ [absence of action, failure to act] rebukedgâʻar■ [to reprove, correct, or admonish] JeremiahYirmᵉyâh [whom Jehovah has appointed] of AnathothʻAnthôthîy [a city near Jerusalem, a descendant or inhabitant of the place] who poses as a prophetnâbâʼ [makes himself, claims to be, one who speaks under the influence of the divine spirit]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֗ה | and therefore | Conjunction, adverb |
| לָ֚מָּה | why? | Preposition, pronoun |
| לֹ֣א | not | Particle |
| גָעַ֔רְתָּ | have you rebuked | Verb, Qal, perfect second person masculine singular |
| בְּיִרְמְיָ֖הוּ | Jeremiah | Preposition, noun proper masculine |
| הָֽעֲנְּתֹתִ֑י | the Anathothite | Particle, noun gentilic masculine singular absolute |
| הַמִּתְנַבֵּ֖א | who is prophesying | Particle, verb hithpael participle (active) masculine singular |
| לָכֶֽם׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So now, why have you not rebuked Jeremiah of Anathoth, who poses as a prophet among you? |
| KJV | Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you? |
| ASV | Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you, |
| YLT | And now, why hast thou not pushed against Jeremiah of Anathoth, who is making himself a prophet to you? |
| WEB | Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you, |
| BBE | So why have you made no protest against Jeremiah of Anathoth, who is acting as a prophet to you? |
Translations agree on the need for rebuke in this verse, specifically regarding גָעַ֔רְתָּ.
The sentence is structured around a main question, with additional phrases providing clarity about the subject and action.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּעַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 29:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Addressing False Prophetsgenerated
Jeremiah 29:27 is part of a discourse where the prophet Jeremiah is being questioned about his authority and the actions of others. The speaker is concerned about the presence of false prophets who mislead the people, as seen in the surrounding verses. This context highlights the tension between true and false prophecy during a time of exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 25:16 | While he was still speaking, the king asked, “Have we made you the counselor to the king? Stop! Why be struck down?” So the prophet stopped, but he said, “I know that God has determined to destroy you, because you have done this and have not heeded my advice.” |
| 2 | Amos 7:12–13 | And Amaziah said to Amos, “Go away, you seer! Flee to the land of Judah; earn your bread there and do your prophesying there. |
| 3 | John 11:47–53 | Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. |
| 4 | Acts 4:17–21 | But to keep this message from spreading any further among the people, we must warn them not to speak to anyone in this name.” |
| 5 | Acts 5:28–40 | “We gave you strict orders not to teach in this name,” he said. “Yet you have filled Jerusalem with your teaching and are determined to make us responsible for this man’s blood.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — גָעַ֔רְתָּ, ga.'Ar.tagenerated
The verb גָעַר (ga'ar) means to rebuke or reprove, indicating a corrective action. It is in the perfect tense, second person masculine singular, suggesting that the speaker is addressing a specific individual directly, questioning their inaction regarding Jeremiah.
This word is often used in contexts of discipline or correction, emphasizing the need for accountability among leaders. The absence of rebuke implies a failure to uphold the standards expected of those in authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has rebuked, a choice that aligns with the intended meaning of correcting or admonishing Jeremiah.
Sentence Structuregenerated
The main verb is גָעַ֔רְתָּ, have you rebuked, which governs the entire clause. The structure includes a series of phrases that provide context: a conjunction phrase introducing the question, followed by a prepositional phrase specifying the subject, and concluding with a participial phrase describing the action of prophesying.
The Hebrew word order emphasizes the urgency of the question, placing the verb at the forefront to highlight the speaker's frustration with the lack of action.
Septuagint Backgroundgenerated
The Septuagint translates גָעַ֔רְתָּ with συνελοιδορήσατε, which suggests a more intense form of rebuke or reproach. This choice indicates a potential interpretation that emphasizes the severity of the situation regarding false prophecy.
The use of different Greek terms may reflect a broader understanding of the implications of rebuke in the context of prophetic authority.
In plain words — the whole versegenerated
Jeremiah 29:27 questions why the leaders have not rebuked Jeremiah, who claims to be a prophet. This highlights the issue of accountability for false prophets during a time of crisis.
Frequently Asked Questionsgenerated
To rebuke means to correct or admonish someone for their actions, particularly in a way that holds them accountable for false claims.
Jeremiah is being questioned because he is seen as a prophet who may be misleading the people, and the leaders are expected to address such issues.
Anathoth is significant as it identifies Jeremiah's origin and highlights his role as a prophet from a priestly background.
This verse underscores the need for vigilance against false prophets and the responsibility of leaders to maintain truth among the people.
Reflection Questionsgenerated
- In what ways do I see false teachings or misleading messages in my community?
- How can I hold leaders accountable for their actions and teachings?
- What role does correction play in my understanding of faith?
- How can I discern between true and false messages in my spiritual life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 29:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore why hast thou not reproved Jeremiah of Anathoth,.... Not by words only, but by actions; by beating and scourging, by pillory or imprisonment, and so restraining him from prophesying to
Read John Gill on Jeremiah 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shalt thou also speak to Shemaiah the Nehelamite, saying, A second communication which Jeremiah sent to Babylon after the messengers who carried his first letter had brought a letter from the
Read Robert Jamieson on Jeremiah 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe means it of an active, real reproof, as appears by what went before; he would have had Jeremiah imprisoned, or put to that punishment which they called the stocks, the nature of which we cannot determine, concluding him to be but a madman, and one who was not made a prophet by any immediate mission from God, but had only made himself a prophet.
Read Matthew Poole on Jeremiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 29:27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?Ver. 27. Now, therefore, why hast thou not reproved?] Or, Restrained Jeremiah? Alas! what had the righteous prophet done? He taxed their sin, he foretold their captivity; he desired it not, he inflicted it not, yet he must smart, and they are guilty. Zephaniah also is here blamed for his lenity, as bloody Bonner once was by the rest of the Popish bishops, who made him their slaughter slave.
Read John Trapp on Jeremiah 29 →CambridgeThe Cambridge Bible for Schools and Colleges27. maketh himself a prophet] plays the part of a prophet, acts excitedly, like the dervishes of the present day. Cp. 1 Samuel 10:10; 1 Samuel 10:12 f., 1 Samuel 18:10, 1 Samuel 19:20 ff.
Read Cambridge on Jeremiah 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Jeremiah of Anathoth — This sounds almost like an anticipatory echo of “Jesus of Nazareth.” It sounds as if spoken contemptuously. Maketh himself a prophet — In this sentence is concentrated all pharisaic bitterness.
Read Daniel Denison Whedon on Jeremiah 29 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So now, why have you not rebuked Jeremiah of Anathoth, who poses as a prophet among you?
Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you,
So now, why have you not rebuked Jeremiah of Anathoth, who poses as a prophet among you?
You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you!
Tyndale line
Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you,
Now therefore, why hast thou not rebuked Jeremiah of Anathoth, which maketh himself a prophet to you,
Now therefore why hast thou not reproved Jeremiah of Anathoth, who maketh himself a prophet to you?
Nowe therefore why hast not thou reproued Ieremiah of Anathoth, which prophecieth vnto you?
Strictly literal
And now, why hast thou not reproved Jeremiah of Anathoth, who maketh himself a prophet to you?
And now, why hast thou not pushed against Jeremiah of Anathoth, who is making himself a prophet to you?
And now, why have you not pushed against Jeremiah of Anathoth, who is making himself a prophet to you?
And now, why hast thou not rebuked Jeremiah of 'Anathoth, who prophesieth to you?
So now, why have you not rebuked Jeremiah of Anathoth, who makes himself into a prophet against you?
From the Latin
And now why hast thou not rebuked Jeremias the Anathothite, who prophesieth to you?
Simplified
So why haven't you punished Jeremiah of Anathoth, who claims to be a prophet among you?
So why have you made no protest against Jeremiah of Anathoth, who is acting as a prophet to you?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with a close correspondence in wording. The Septuagint's translation reflects the same concerns about false prophecy but presents them in a different syntactical structure.
וְעַתָּ֗ה לָ֚מָּה לֹ֣א גָעַ֔רְתָּ בְּיִרְמְיָ֖הוּ הָֽעֲנְּתֹתִ֑י הַמִּתְנַבֵּ֖א לָכֶֽם׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 29:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord
עַנְּתֹתִי (Anthothiy) refers to a person from Anathoth, indicating a descendant or inhabitant of that place. It is derived from the root word for Anathoth itself, which is associated with the concept of 'affliction.' The entries provide variations of the term but do not present any significant disagreement.
עַנְּתֹתִי adj.gent. of foreg. [p.ec.ae]
base
H6069 עַנְּתֹתִי, עַנְתֹתִי, עַנְּתוֹתִי
6069 `Anthothiy an-tho-thee'
or rAnnthowthiy {an-ne-tho-thee'}; patrial from 6068; a
Antothite or inhabitant of Anathoth:--of Anathoth,
Anethothite, Anetothite, Antothite.
see HEBREW for 06068
עַנְּתֹתִי (an.to.ti) — Anathoth.
Anethothite, of Anathoth "affliction"
a descendant or inhabitant of Anathoth
Another spelling of a.na.tot (עֲנָתוֹת "Anathoth" H6068)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
an'-a-thoth-it (ha-`annethothi): the Revised Version (British and American) form of the King James Version Anethothite, Anetothite, Antothite. An inhabitant of Anathoth, a town of Benjamin assigned to the Levites. The Anathothites are
(1) Abiezer, one of David's thirty heroes (2Sa 23:27; 1Ch 11:28; 27:12), and
(2) Jehu who came to David at Ziklag (1Ch 12:3).
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
Art | V-Hithpael — Particle · verb hithpael participle (active) masculine singularHTd/Vtrmsa
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp