Jeremiah 29:23 · Bible study
Jeremiah 29:23 Commentary: God Knows and Witnesses Against Hypocrisy
Hebrew · 10 what the commentators say
Meaning in one sentence
Jeremiah 29:23 exposes false prophets guilty of adultery and lying in God’s name. God declares He knows and is a witness, both warning and comfort.
Research Summary
- Meaning: God sentences false prophets for adultery and lying in his name, declaring that he personally knows and witnesses their guilt.
- Key words: nevalah (folly, moral abomination); sheqer (falsehood, lie); yada (to know, with article: “the one who knows”).
- Main debate: Whether “he that knoweth” is original or a gloss; whether the adultery was literal or, as some Jewish tradition says, an attempted assault on Nebuchadnezzar’s daughter.
- Theological theme: Divine omniscience as both judgment for hypocrites and comfort for the oppressed; the inseparable link between moral integrity and true prophecy.
- Best use: A warning against spiritual leadership that hides sin, and a reassurance that God sees the truth when human judgment fails.
Translation Comparison
BSB Berean Standard Bible 2020
For they have committed an outrage in Israel by committing adultery with the wives of their neighbors and speaking lies in My name, which I did not command them to do. I am He who knows, and I am a witness, declares the LORD.”
WEB World English Bible 2000
because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name falsely, which I didn’t command them. I am he who knows, and am witness,” says Yahweh.
KJV King James Version 1769
Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the Lord.
ASV American Standard Version 1901
because they have wrought folly in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name falsely, which I commanded them not; and I am he that knoweth, and am witness, saith Jehovah.
YLT Young's Literal Translation 1898
Because that they have done folly in Israel, and commit adultery with the wives of their neighbours, and speak a word in My name falsely that I have not commanded them, and I am He who knoweth and a witness--an affirmation of Jehovah.
Darby Darby Bible 1890
because they have committed infamy in Israel, and have committed adultery with their neighbours' wives, and have spoken words of falsehood in my name, which I had not commanded them: and I [am] he that knoweth, and [am] witness, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
Because they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord.
Translations in other languages (10 available)
Porque hicieron maldad en Israel, y cometieron adulterio con las mujeres de sus prójimos, y falsamente hablaron en mi nombre palabra que no les mandé; lo cual yo sé, y soy testigo, dice Jehová.
porque fizeram loucura em Israel, e cometeram adultério com as mulheres de seus próximos; e falaram falsamente em meu nome palavra que não lhes mandei; e disso eu sei, e sou testemunha, diz o SENHOR.
Et cela arrivera parce qu’ ils ont commis une infamie en Israël, se livrant à l’ adultère avec les femmes de leur prochain, et parce qu’ ils ont dit des mensonges en mon nom, quand je ne leur avais point donné d’ ordre. Je le sais, et j’ en suis témoin, dit l’ Éternel.
darum daß sie eine Torheit in Israel begingen und trieben Ehebruch mit ihrer Nächsten Weibern und predigten falsch in meinem Namen, was ich ihnen nicht befohlen hatte. Solches weiß ich und bezeuge es, spricht der HERR.
Omdat zij een dwaasheid deden in Israel, en overspel bedreven met de vrouwen hunner naasten, en spraken het woord valselijk in Mijn Naam, dat Ik hun niet geboden had; en Ik ben Degene, Die het weet, en een getuige daarvan, spreekt de HEERE.
Perché costoro han fatto delle cose nefande in Israele, han commesso adulterio con le mogli del loro prossimo, e hanno pronunziato in mio nome parole di menzogna; il che io non avevo loro comandato. Io stesso lo so, e ne son testimone, dice l’Eterno.
Przeto, że popełniali złość w Izraelu, cudzołożąc z żonami bliźnich swoich, a kłamliwie mówiąc słowo w imieniu mojem, czegom im nie przykazał; a Ja o tem wiem, i jestem tego świadkiem, mówi Pan.
за то, что они делали гнусное в Израиле: прелюбодействовали с женами ближних своих и именем Моим говорили ложь, чего Я не повелевал им; Я знаю это, и Я свидетель, говорит Господь.
這二人是在以色列中 行了 醜事，與 鄰舍 的妻 行淫，又假 託我名 說 我 未 曾吩咐他們 的話。知道 的是我，作見證的也是我。這是耶和華 說的。」
Because they have done shame in Israel, and have taken their neighbours' wives, and in my name have said false words, which I did not give them orders to say; and I myself am the witness, says the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 29:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators are agreed: this verse names the two crimes for which God hands Ahab and Zedekiah over to death. The first is adultery with neighbors’ wives. The second is speaking lies in Yahweh’s name, words he never commanded. Calvin notes that the Hebrew nevalah (translated “folly” or “villainy”) means something abominable, filthy, the same word used for the rape of Dinah (Genesis 34:7) and the outrage at Gibeah (Judges 20:6). It signals gross moral corruption, not mere foolishness. Gill and Barnes agree: the term points to lewdness and unchastity. The false prophets combined secret sexual sin with public prophecy in God’s name. God then declares, “I am he who knows, and am witness.” The Hebrew construction uses the article on “knowing” (הַיּוֹדֵַע), emphasizing a definite, personal knowledge. Though these men appeared pious and their sins were hidden, nothing escapes God. Cambridge Bible calls the phrase a “gloss,” but even if so, the meaning is unchanged: God sees, and his witness is final. This is both a warning for hypocrites and a comfort to the faithful who suffer under their lies.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal historical reading: The verses plainly name adultery and false prophecy as capital crimes; God’s knowledge leads to their execution by Nebuchadnezzar.
- Text-critical view: The absence of “falsely” and “he that knoweth” in the LXX raises questions about later scribal expansion, though the basic meaning holds.
- Typological reading: Some see the adultery as both literal and a figure for spiritual unfaithfulness, linking to Israel’s covenant whoredom (Jeremiah 13:27).
What is clear: God sees the secret sins of those who claim to speak for him, and he acts as witness and judge.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of nevalah (folly/villainy) | All commentators agree it describes a grave moral offense, especially sexual immorality, not mere foolishness. | Some (Calvin, Barnes) emphasize the sense of 'filthiness' or 'abomination'; others (Cambridge, Gill) stress its use in contexts of rape and incest. The core is agreed, but the precise nuance varies. |
| Literal vs. symbolic adultery | All agree the text refers to actual sexual sin with neighbors' wives. | Adam Clarke mentions a tradition linking this to the apocryphal story of Susanna and the elders. Some Jewish tradition (Gill cites Sanhedrin) says the prophets attempted Nebuchadnezzar’s daughter. The passage does not require that tradition. |
| Textual integrity of v.23 | Most accept the Masoretic Text as the basis. | Cambridge Bible notes that 'falsely' and 'he that knoweth' may be later insertions (absent from LXX). Keil and Delitzsch discuss a possible transposition in the Hebrew spelling (Chet/Keri). |
| God's knowledge as comfort vs. warning | All see God’s knowledge as both: it terrifies the guilty and reassures the innocent. | Some (Calvin, Gill) focus more on the judicial aspect; others (Matthew Henry, Lange) highlight the comfort for the faithful who suffer under false leaders. |
Historical & Cultural Context
Jeremiah 29 records a letter the prophet sent from Jerusalem to the exiles in Babylon. King Jeconiah and the nobles had been deported in 597 B.C., and the false prophets Ahab and Zedekiah were among the captives. These men told the exiles they would return within a few years, directly contradicting Jeremiah’s message of a seventy-year exile (Jeremiah 29:10). Their lies gave the people false hope, keeping them from settling into their new reality and seeking God.
The letter pronounces judgment: Nebuchadnezzar will kill Ahab and Zedekiah “before your eyes” (v.21), and their death will become a byword for divine punishment (v.22). Keil and Delitzsch note that the mode of execution, being roasted in a fire, was Babylonian, connected to the name Kolaiah (“roast”). Lange adds that Jeremiah wrote this letter early in the exile, probably in Zedekiah’s first to fourth year (597, 594 B.C.). The embassy carrying the letter included Elasah and Gemariah, whom Jeremiah trusted to deliver it safely.
In this volatile setting, the pairing of adultery and false prophecy was especially dangerous. The terms nevalah (“folly,” “villainy”) and sheqer (“falsehood”) expose a double betrayal: of covenant marriage and of covenant prophecy. Adultery in ancient Israel was a capital offense (Leviticus 20:10). Speaking falsely in God’s name was equally grave (Deuteronomy 18:20). God’s declaration that he “knows and is a witness” underscores that no human court was needed. The exile itself was part of God’s judgment, yet within it he still held leaders accountable for their hidden sins.
Textual Notes
The consulted sources note a few variant issues. The LXX lacks the word “falsely” (שֶׁקֶר), which Cambridge Bible suggests may have been introduced from Jeremiah 29:21. The phrase “he that knoweth” (הַיּוֹדֵַע) is also absent from the LXX; Cambridge calls it a probable gloss. Keil and Delitzsch note a textual irregularity: the Chetib reads הוידע (possibly הוּא ידַע), while the Qere (הַיּוֹדֵַע) reflects a transposition of letters, a common scribal phenomenon. Despite these variations, the meaning is not in dispute: God declares that he knows and is a witness to their guilt.
Reception History
Jewish and Christian interpreters have read this verse as a stark reminder that God sees hidden sins. Calvin used it to argue that God’s judgment is not random but based on his certain knowledge. The combination of adultery and false prophecy became a model for exposing spiritual hypocrisy: a teacher’s private life must match his public message. Some early Christian writers (e.g., Tertullian) cited the verse when warning against false teachers who live immorally. In the Reformed tradition, “I am he who knows, and am witness” is often quoted in discussions of divine omniscience and the final judgment. The verse has also been a comfort to congregations who have suffered under deceptive leadership, assuring them that God sees the truth.
Preaching This Verse
Three-point outline
- Two Sins, One Heart, Adultery and false prophecy spring from the same corruption: using God’s name for personal gain while ignoring his commands.
- Nothing Hidden from God, The Hebrew article on “knowing” points to a definite, divine knowledge. Secret adulteries and disguised lies are fully exposed before him.
- God’s Witness Is Enough, Human courts may be fooled, but God’s testimony stands. For the false prophet this is terror; for the faithful who suffer under them, it is relief.
Five-point outline
- The Crime of Adultery, Nevalah (folly/villainy) is used of sexual sin elsewhere. These prophets claimed to speak for God yet broke his moral law.
- The Crime of False Prophecy, They spoke “lies in my name,” words God never commanded. This is spiritual abuse: using the divine name to deceive.
- The Hidden-Open Reality, Their sins were committed in secret (adultery) and in public (false prophecy). Both are equally seen by God.
- Divine Knowledge as Judgment, “I am he who knows” is not abstract omniscience but active witness that results in punishment.
- Comfort for the Victims, The exiles, confused by contradictory prophecies, are assured that God knows the truth and will act.
Illustration hooks
- A pastor who preaches against greed while embezzling church funds. The congregation trusts him; only God knows the full truth.
- A political leader who speaks of justice publicly while accepting bribes in private. People see the speech, not the secret.
- A friend who seems devout but lives a double life. You can’t prove it, but you sense something is off. This verse names that tension.
Questions your congregation is asking
- How do I know if a teacher or leader is truly from God?
- What do I do when I see hypocrisy in church leaders?
- Can God really see every hidden sin? And if so, does that mean he will always punish? What about forgiveness?
Leading a Discussion
This passage shows that God sees what people miss. Two men pretended to speak for God while living double lives. Their secret adultery and public falsehood were both exposed by the One who knows everything. As you discuss, think about how this truth applies to leaders, and to your own heart.
Discussion questions
- Read Jeremiah 29:21, 23. What specific charges does God bring against Ahab and Zedekiah? Why are these two sins mentioned together?
- The Hebrew word nevalah (folly/villainy) appears in other places like Genesis 34:7 and Judges 20:6. What does that word include beyond mere foolishness?
- God says, “I am he who knows, and am witness.” In what ways would this statement bring comfort to the exiles? In what ways would it bring fear to the false prophets?
- How does knowing that God sees hidden sins affect the way you think about leadership in the church? How does it affect your private life?
- The false prophets gave the people hope they wanted, not the truth they needed. When might we be tempted to speak “lies in God’s name” today?
- How does this passage prepare us to test those who claim to speak for God? What does it teach us about patience when leaders seem to get away with sin?
- This verse ends with “says Yahweh.” The chapter began with “thus says Yahweh.” Why is it important that the whole letter is framed as God’s word, not Jeremiah’s opinion?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 50:16 | But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, |
| Psalms 50:18 | When you saw a thief, you consented with him, and have participated with adulterers. |
| Proverbs 5:21 | For the ways of man are before Yahweh’s eyes. He examines all his paths. |
| Jeremiah 7:9 | Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that you have not known, |
| Jeremiah 7:10 | then come and stand before me in this house, which is called by my name, and say, ‘We are delivered,’ that you may do all these abominations? |
| Jeremiah 13:27 | I have seen your abominations, even your adulteries and your neighing, the lewdness of your prostitution, on the hills in the field. Woe to you, Jerusalem! You will not be made clean. How long will it yet be?” |
| Jeremiah 16:17 | For my eyes are on all their ways. They are not hidden from my face. Their iniquity isn’t concealed from my eyes. |
| Jeremiah 23:14 | In the prophets of Jerusalem I have also seen a horrible thing: they commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one returns from his wickedness. They have all become to me as Sodom, and its inhabitants as Gomorrah.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Have committed adultery with their neighbors' wives - This is supposed to refer to the case of Susanna. See above.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the word rendered "villany" in this verse carries a specific meaning: it refers to lewdness or unchastity, the same sense in which "folly" is used elsewhere. He points to Judges 20:6 as a parallel where the term denotes sexual immorality rather than general wickedness.
Calvin's Commentaries Reformed 1564
Calvin stresses that the Jews must see these false prophets as punished by God himself, not merely by the king of Babylon. He draws attention to the Hebrew term for their crime, which means abomination or villainy, not mere folly. The people were dangerously blind to how wicked these men were who claimed to speak in God's name.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge note stresses that the Hebrew word behind "folly" means more than foolishness; it describes a total lack of moral or spiritual awareness. The comment also observes textual uncertainties, noting that "falsely" was likely added later and that "he that knoweth" may be a scribal gloss.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that God personally saw and testifies against the hidden sins of these false prophets. Their adultery and lying in His name were not secret from Him. He declares He knows it and will bear witness as judge.
Gill's Exposition of the Bible Baptist 1748
Gill draws a clear distinction between the human reason the king of Babylon executed these men and the divine reason God handed them over. Their secret adulteries and false prophecies, though hidden from others, were fully known to God, who Himself witnessed their sins and would hold them accountable.
Jamieson-Fausset-Brown Commentary Protestant 1871
villainy —literally, "sinful folly" ( Isa 32:6 ).
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress the twofold sin of these false prophets: adultery, called folly in Israel, and lying in God's name. They note that the name Kolaiah suggests roasting, fitting the mode of execution, Nebuchadnezzar burning them alive as a warning to all exiles.
Lange's Commentary Reformed 1857
Lange argues Jeremiah's letter to the exiles aimed to undermine the false prophets by foretelling Jerusalem's total destruction, removing their foundation of hope. He insists the seventy years refer to Babylon's imperial reign, not the exile's start, and that Jeremiah softened this hard truth with tenderness to win their hearts.