Verse 14

In verse 14 the “horrible thing” referred to by the use of the adjective

ה ָׁרוּר ֲע ַש

is qualified as

ףוֹא ָׁנ

and

ר ֶׁק ֶּׁ֙ש ַב ךְ ִּ֤ל ָׁה ְו

. The Qal infinitive absolute of the verb

ףאנ

refers to the adultery these prophets commit and it is said that they ‘walk in lies.” The verb

ךלה

is also a Qal infinitive absolute form of the verb and both these infinitive absolutes are substitutes for finite verbal forms. The meaning of the verb

ףאנ

was discussed at some length in verse 10. The particular infinitive absolute form used in 14a is found in Hosea 4:2, where it forms part of a list of social transgression and injustices such as swearing, lying, murder, stealing and bloodshed. It further appears in Jeremiah 7:9 again included in a list of

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moral/ethical transgressions (stealing, murder, false swearing), but also worship of Baal and other gods. It is not possible from these uses to determine the meaning of

ףוֹא ָׁנ

in Jeremiah 23:14. However, it seems that this absolute infinitive belong to the semantic field of words expressing moral/ethical misconduct.

Perhaps an indication of what the meaning of “to commit adultery” in 23:14 entails can be found in the parallel reference in 23:13. There the “disgusting thing” the prophets of Samaria did was to prophesy by Baal and as a result, led the people of Israel astray by their false prophecies. The “horrible thing” identified as “to commit adultery” and to “walk in lies” might therefore insinuate a prophecy that does not originate from Yahweh and is therefore, false and nothing less that lies (

ר ֶׁק ֶֶׁׁ֫ש

). This is not yet conclusive and merits a closer look into the expression of “to walk in lies” (

ר ֶׁק ֶּׁ֙ש ַב ךְ ִּ֤ל ָׁה ְו

).

The verb

ךלה

has many uses which could be divided into two broad categories of meanings, on the one hand, literal meanings such as “to go” or “to walk,” but on the other hand, metaphorically, to describe a way of life or conduct (cf. Helfmeyer 1975:417-426). It is an action word that describes a physical aspect such as walking or a behavioural aspect such as doing what is right or wrong. In the Old Testament, it is often employed to describe a person or people’s religious conduct (cf. Sauer 1971c:489-491. It is used in both positive and negative contexts where it shares the semantic fields of obedience or disobedience of Yahweh and his statutes.

In verse 14, it is stated that the prophets of Jerusalem “walk in lies” (

ר ֶׁק ֶּׁ֙ש ַב ךְ ִּ֤ל ָׁה ְו

). The combination of the noun

ר ֶׁק ֶׁש

with the preposition

ב

, occurs in Jeremiah 3:10; 5:31; 13:25; 20:6 and 29:9. Except for 3:10 and 13:25 all the other instances relate this noun to the verb “to prophesy.” It can be argued with regard to 23:14 that because the prophets’ conduct is regarded as a “walk in lies/deceit,” by implication, this means that so will be the prophecies they proclaim to the

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people.

ר ֶׁק ֶׁש

belongs to the field of words that describe matters that are unethical and morally wrong.

In a discussion on

ר ֶׁק ֶׁש

Seebass et al. (2006:472-473) observes that the “basic meaning of the noun has to do with an objective determination of deception and falsity, not a description emphasizing intent.” They refer to the “objective damage” this noun depicts. These authors also point out that the noun often operates in the context of the cult, even in instances where prophets are in conflict with each other (Seebass et.al. 2006:475). Seebass and his co-authors have observed that the noun

ר ֶׁק ֶׁש

is often used with reference to prophets proclaiming false prophecies. This point that Seebass and his co-authors accentuate might be true in general, but it is said of the prophets of Jerusalem in 23:14 that they “walk” in deception. This is much broader than what the cultic context signifies. It implies more than what they say, their actions flow from a deceptive frame of mind (cf. Overholt 1970:54). They are morally and ethically corrupt and deceitful and if they then speak, it can be assumed that it will be false and deceptive.

It is also said in verse 14, that the prophets of Jerusalem “strengthen the hands of the evildoers.” The basic meaning of the Qal verb

קזח

is “to become strong.” It is an action verb used in verse 14 in the Piel form, which has the meaning of “making strong” or “strengthen.” It is often used with the noun

ד ָׁי

in military contexts to indicate the aiding of power or “to encourage” (Weber 1980:276). To strengthen the hands of a person is a metaphorical way of saying “to render support” or “encourage” someone. To strengthen the hands of the evildoers is to give support to the evil actions some people do, encouraging (backing) them with regard to the wrong they commit.

Due to the fact that the prophets are giving support to the evildoers, verse 14 states that no one turns from their wickedness. The verb used is this regard is the Qal of the transitive verb

בוש

. This is a verb of motion with the most basic

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meaning of “to turn” or “return.” In Jeremiah 18:8, we have a similar word structure as in 23:14 with the verb

בוש

followed by the noun

ה ָׁע ָׁר

with the prefix (

ן ִּמ

), meaning “to turn away from evil.” The verb in the context of 23:14 has religious overtones (cf. Soggin 1976:888). The word field within which

בוש

plus

ן ִּמ

plus the noun

ה ָׁע ָׁר

operates is that of “to cease doing what is morally wrong,” a move away from what is classified as wicked or evil.

In clause14f, the 3rd person perfect plural of the verb

היה

is used in conjunction with the preposition with the 1st person suffix (

י ִּ֤ ִּל־וּי ָֽ ָׁה

), which also applies to clause14g. This verb states a case made by two comparisons drawn between “all the people” who have become to me (Yahweh) like Sodom and the “inhabitants of Jerusalem” who have become to me like Gomorrah. The combination of Sodom and Gomorrah with the comparative preposition occurs in Isaiah 1:9, Jeremiah 23:14 and Zephaniah 2:9. In Isaiah 3:9, the comparison is made with Sodom only. The context in Jeremiah 23:14 is that of the prophets of Jerusalem who are accused of doing disgusting things, which implies immoral behaviour that testifies to disloyalty to Yahweh and the covenant, living a lie and rendering support to people to continue doing evil. It therefore seems that the search for the meaning of the references to Sodom and Gomorrah should be in the field of moral transgressions that justifies Yahweh’s judgement. The clear-cut meaning of the comparison is difficult to pinpoint other than to say that it will lead to destruction and misery.

If the use of the comparison in Isaiah 1:9 is considered, then it emphasises the destruction and void of inhabitants similar to Sodom and Gomorrah that were left without people and desolate after the destruction by Yahweh. It accentuates the severe consequences of Yahweh’s judgement (Lange 2002:112). In Isaiah 3:9, the emphasis is on the sins of the people of Sodom with the qualification that the disaster or evil (

ה ָׁע ָׁר

) that followed was brought about by their own doing. The reference to Sodom and Gomorrah in Zephaniah 2:9 applies to Moab (Sodom)

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and the Ammonites (Gomorrah). The comparison to these two cities is explained by noting that it will be “a land possessed by nettles and salt pits, and a waste forever,” a scene of devastation and inhabitable conditions. It again emphasises the devastating results of Yahweh’s action in judgement.

It is safe to say that the reference in Jeremiah 23:14 to Sodom and Gomorrah should serve as a warning of the dire consequences of Yahweh’s judgement for deceit, disloyalty and evil conduct (Lange 2002:112, n.176). The references to Sodom and Gomorrah should be understood in the context of judgement utterances in the prophetic literature. On the grounds of research done by Zimmerli and Westermann, Mulder (1986:160) argues that references to Sodom and Gomorrah in the prophetic literature displayed a variety of meanings for “sins” committed and that it did not necessarily reflect the understanding of Genesis 19. According to Mulder, it seems that the references to Sodom and Gomorrah have developed independently from Genesis 19 and reflect various judgement settings in the prophetic literature. I am not sure that the argument for the development of an independent tradition from Genesis 19 should be emphasised so strongly. In a comprehensive study of Genesis 18-19 itself, but also in its broader literary context and even in intertextual contexts, Van Wolde (2012:99) has drawn the following conclusions: “Although the outcry was not directed against the inhabitants of Sodom, this outcry is placed in a literary context that qualifies their behaviour as sinful and functions as a pretext for YHWH to act as judge.” It therefore seems that judgement for sinful behaviour can be associated with Genesis 18-19 and in this regard, is relevant to our understanding of Jeremiah 23:14 as a text reflecting Yahweh’s judgement for sinful behaviour. Whatever the case may be, in Jeremiah 23:14 the comparison to Sodom and Gomorrah has the rhetorical function of a warning to what the consequences of Yahweh’s judgement will be. As Mulder (1986:163) observes: “…Sodom and Gomorrah was viewed as a “classic” example of punishment resulting from an abrogation or even suspension of a covenant with the deity.”

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References to Sodom and Gomorrah are associated with sinful behaviour which incites Yahweh’s judgement. However, it seems when used in a comparative mode such as in 23:14, it should also be associated with the consequences or the result of Yahweh’s judgement. This would then reflect the devastation, an inhabitable condition and abandonment by Yahweh. To be like Sodom and Gomorrah would carry the implication of being condemned by Yahweh, destroyed by him, a place left devastated and inhabitable and therefore discarded. It is perhaps not without merit to regard the comparison to be ambiguous in the sense that both the transgressions and the devastating consequences are implied. These two symbols represent wickedness, but also devastation.

In document Failed Leaders. The Nature and Content of Prophetic Rivalry in Jeremiah 23:9-22 (Page 114-119)