Jeremiah 29:24 — Word Study
WLCוְאֶל־ שְׁמַעְיָ֥הוּ הַנֶּחֱלָמִ֖י תֹּאמַ֥ר לֵאמֹֽר׃
BSAYou are to tellʼâmar▸ [speak to, address] ShemaiahShᵉmaʻyâh [heard by God, a prophet] the NehelamiteNechĕlâmîy [from the family line of Nechlam, he of the dream] thatʼâmar [saying, to say, commanded to speak]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| שְׁמַעְיָ֥הוּ | Shemaiah | Noun proper masculine |
| הַנֶּחֱלָמִ֖י | the Nehelamite | Particle, noun gentilic masculine singular absolute |
| תֹּאמַ֥ר | you will say | Verb, Qal, imperfect second person masculine singular |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are to tell Shemaiah the Nehelamite that |
| KJV | ¶ Thus shalt thou also speak to Shemaiah the Nehelamite, saying, |
| ASV | And concerning Shemaiah the Nehelamite thou shalt speak, saying, |
| YLT | 'And unto Shemaiah the Nehelamite thou dost speak, saying, |
| WEB | Concerning Shemaiah the Nehelamite you shall speak, saying, |
| BBE | About Shemaiah the Nehelamite. |
Where they part company is in the rendering of the phrases in this verse — see How Translations Differ.
One main clause with additional phrases providing clarity on the action and the recipient of the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 29:24
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 — God's Message to Shemaiahgenerated
Jeremiah 29:24 is part of a larger narrative where God addresses the false prophets in Babylon. In this context, God commands Jeremiah to convey a message to Shemaiah the Nehelamite, highlighting the importance of discerning true prophecy from falsehood. This section serves as a warning against misleading messages during a time of exile, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 29:31–32 | “Send a message telling all the exiles what the LORD says concerning Shemaiah the Nehelamite. Because Shemaiah has prophesied to you—though I did not send him—and has made you trust in a lie, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שְׁמַעְיָהוּ, she.ma'.Ya.hugenerated
The name שְׁמַעְיָהוּ (Shemaiah) means 'heard by God'. It refers to various individuals in the Old Testament, including a prophet during King Rehoboam's reign. In this verse, it specifically denotes a false prophet, emphasizing the contrast between true and false messages from God.
The parsing identifies שְׁמַעְיָהוּ as a proper masculine noun, indicating a specific individual. This highlights the personal nature of the message being delivered, as God addresses a particular person with a significant role in the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb governing the verse is תֹּאמַ֥ר, you will say, which introduces the message to be communicated. This structure emphasizes the directive nature of God's command to Jeremiah.
The sentence includes a prepositional phrase indicating the recipient of the message (שְׁמַעְיָהוּ), followed by a noun phrase describing his identity (הַנֶּחֱלָמִ֖י), and concludes with an infinitive phrase that specifies what is to be said.
Septuagint Backgroundgenerated
The Septuagint translates שְׁמַעְיָהוּ as σαμαιαν, maintaining the name's identity while adapting it to Greek pronunciation. This choice indicates a direct correspondence between the Hebrew and Greek texts.
The LXX captures the essence of the Hebrew text, though its structure differs from the original, reflecting the translators' approach to conveying the message in a new linguistic context.
In plain words — the whole versegenerated
Jeremiah 29:24 instructs Jeremiah to deliver a message to Shemaiah, a Nehelamite. This verse emphasizes the importance of God's words being communicated to those who need to hear them, particularly in the context of false prophecies during the exile.
Frequently Asked Questionsgenerated
Shemaiah is a Nehelamite mentioned as a false prophet during the time of the Babylonian exile, whose name means 'heard by God'.
This instruction highlights the need for discernment in prophecy and the importance of delivering God's true messages, especially in a time of confusion.
The surrounding verses address the actions of false prophets, making this message a direct response to misleading teachings in the community.
We learn the importance of faithfully conveying God's messages and the responsibility of discernment in recognizing true versus false teachings.
Reflection Questionsgenerated
- How can I ensure that I am discerning between true and false teachings in my own life?
- What steps can I take to share God's messages with others, as Jeremiah was instructed to do?
- In what ways can I seek God's guidance when faced with conflicting messages?
- How does understanding the context of false prophets help me in my faith journey?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights its significance in addressing false prophets and delivering God's messages.
And to Semeias the Nehelamite you shall say. And what follows: Thus says the Lord of hosts, the God of Israel: Since you have sent in your name letters to all the people who are in Jerusalem, and to Sophonias the son of Maasias the priest.Early Church Fathers on Jeremiah 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 29:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Thus] shalt thou speak to Shemaiah the Nehelamite,.... Or, "the dreamer" (h); because he pretended to have dreams from the Lord; or because what he delivered as prophecies were mere dreams; as that
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 BibleWe have no guidance from any other scripture to teach us who this Shemaiah was, but it is very probable that he was one of those who at this time were in the captivity of Babylon, and so came to the knowledge of Jeremiah’ s letter, mentioned in the beginning of the chapter, and wrote what followeth to Zephaniah, the son of Masseiah the priest, and the rest of the priests, to have Jeremiah punished; but why he is called the Nehelamite is not so evident, for that the word is derived from Mlwx a dreamer, is not very probable; we read of no such place in Judea as Nehelain or Halem, but we cannot imagine that the names of all the towns in Judah are to be found in Scripture: he is thrice in this…
Read Matthew Poole on Jeremiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 29:24 [Thus] shalt thou also speak to Shemaiah the Nehelamite, saying,Ver. 24. Thus shalt thou also speak to Shemaiah the Nehelamite.] Or, Dreamer, dream wright, enthusiast; such as were the Messalanian heretics of old, and some of the same stamp, loaves of the same leaven, today.
Read John Trapp on Jeremiah 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Thus shalt thou also speak to Shemaiah the Nehelamite.—It is clear that this section (Jeremiah 29:24-32) is of the nature of a fragment attached to the Epistle to Babylon on account of its associations with it, but not forming part of it. It gives, in fact (as Jeremiah 29:28 shows), the sequence of events, and so far stands in the same relation to it as the Second Epistle to the Corinthians does to the First. Jeremiah’s letter had naturally roused the indignation of the rival prophets at Babylon, and they organised a movement, of which Shemaiah was the chief instigator, for his destruction. Of Shemaiah himself we know nothing more than is here recorded. The description “Nehelamite”…
Read Charles John Ellicott on Jeremiah 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Speak to Shemaiah] Zephaniah was the second priest, sagan, or chief priest's deputy, and Seraiah, high priest, when Jerusalem was taken. See Jeremiah 52:24. Shemaiah directs his letter to the former, and tells him that God had appointed him to supply the place of the high priest, who was probably then absent. His name was either Azariah or Seraiah his son, but called Jehoiada from the remarkable zeal and courage of that pontiff. See the passages in the margin. - Dodd. After the taking of Jerusalem, Zephaniah was put to death by Nebuchadnezzar at Riblah, see Jeremiah 37:3. The history of Jehoiada may be seen 2Kg 11:3, &c.
Read AdamClarke on Jeremiah 29 →CambridgeThe Cambridge Bible for Schools and Colleges24–32. Shemaiah the Nehelamite rebuked and threatened. On the arrival at Babylon of Jeremiah’s letter, which ends with Jeremiah 29:23, there is much indignation on the part of the false prophets, and one of them, Shemaiah by name, writes to Zephaniah the acting high-priest, urging upon him that he should take severe measures to silence Jeremiah as a madman. This suggestion, however, Zephaniah is so far from following that he shews the letter to the prophet, who writes again to Babylon, this time for the purpose of condemning Shemaiah’s conduct in the severest terms, and announcing its penalty. The narrative forms an interesting supplement to the earlier part of the ch. Its form, it is true…
Read Cambridge on Jeremiah 29 →Albert Barnes1798–1870Barnes' Notes on the BibleA narrative showing the effects of Jeremiah’s letter. Shemaiah the leader of the false prophets wrote to Zephaniah, urging him to restrain the prophet’s zeal with the prison and the stocks.
Read Albert Barnes 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
You are to tell Shemaiah the Nehelamite that
Concerning Shemaiah the Nehelamite you shall speak, saying,
You are to tell Shemaiah the Nehelamite that
The Lord told Jeremiah, “Tell Shemaiah the Nehelamite
Tyndale line
¶ Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
And concerning Shemaiah the Nehelamite thou shalt speak, saying,
And concerning Shemaiah the Nehelamite thou shalt speak, saying,
Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
Thou shalt also speake to Shemaiah the Nehelamite, saying,
Strictly literal
And thou shalt speak to Shemaiah the Nehelamite, saying,
'And unto Shemaiah the Nehelamite thou dost speak, saying,
And you speak to Shemaiah the Nehelamite, saying,
And to Shema'yahu the Nechelamite shalt thou say, as followeth,
“About Shemaiah the Nehelamite, say this:
From the Latin
And to Semeias the Nehelamite thou shalt say:
Simplified
Tell Shemaiah the Nehelamite
About Shemaiah the Nehelamite.
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 reads וְאֶל־ שְׁמַעְיָ֥הוּ הַנֶּחֱלָמִ֖י תֹּאמַ֥ר לֵאמֹֽר׃, and the Septuagint aligns closely with this wording, showing agreement in the essential elements of the verse. The slight differences in word order highlight the distinct translation practices of the LXX.
וְאֶל־ שְׁמַעְיָ֥הוּ הַנֶּחֱלָמִ֖י תֹּאמַ֥ר לֵאמֹֽר׃
4 of the 5 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 29:24
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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
שְׁמַעְיָ֫ה (Shma`yah) means 'Jah has heard' and refers to a name associated with numerous individuals in the Old Testament, particularly prophets and Levites. The entries highlight its use for a prophet during King Rehoboam's reign and various descendants, including those in the time of Jeremiah and Nehemiah. Notably, it is mentioned in contexts involving both true and false prophets.
שְׁמַעְיָ֫ה(וּ) n.pr.m.
prophet, Rehob.’s time
Jer.’s time
a prophet’s father
descendant of Zerub.
in Simeon
in Reuben
Levites
companions of Ezra
of Neh.
priests
a prince
base
H8098 שְׁמַעְיָ֫ה(וּ), שְׁמַעְיָה, שְׁמַעְיָהוּ
8098 Shma`yah shem-aw-yaw'
or Shmamyahuw {shem-aw-yaw'-hoo}; from 8085 and 3050; Jah has
heard; Shemajah, the name of twenty-five
Israelites:--Shemaiah.
see HEBREW for 08085
see HEBREW for 03050
שְׁמַעְיָ֫הוּ (she.ma.yah) — Shemaiah.
A prophet living at the time of United Monarchy, first mentioned at 1Ki.12.22
§ Shemaiah = "heard by Jehovah"
1) a prophet of the Lord in the reign of king Rehoboam of Judah
2) the Nehelamite, a false prophet in the time of the prophet Jeremiah
3) father of Delaiah, one of the princes of Judah in the time of the prophet Jeremiah
4) an inhabitant of Kirjathjearim and father of Urijah, a prophet of the Lord in the time of the prophet Jeremiah
5) a Judaite, son of Shechaniah, father of Hattush, and descendant of Zerubbabel
6) a Simeonite, father of Shimri
7) a Reubenite, son of Joel and father of Gog
8) a Merarite Levite, son of Hasshub in the time of Nehemiah
9) a Levite, son of Galal and father of Obadiah
10) a Levite and head of the family of the sons of Elizaphan who were commissioned to bring the ark to Jerusalem in the time of David
N-proper — Noun proper masculineHNpm
she-ma'-ya, she-mi'-a (shema`yah (in 2Ch 11:2; 17:8; 31:15; 35:9; Jer 26:20; 29:24; 36:12, shema`yahu), "Jahveh hears"): The name is most frequently borne by priests, Levites and prophets.
(1) Codex Vaticanus Sammaias; Codex Alexandrinus Samaias (2Ch 12:5,7). A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1Ki 12:22-24 = 2Ch 11:2-4). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it…
Shemaiah
Whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24).
(2.) Neh. 3:29.
(3.) A Simeonite (1 Chr. 4:37).
(4.) A priest (Neh. 12:42).
(5.) A Levite (1 Chr. 9:16).
(6.) 1 Chr. 9:14; Neh. 11:15.
(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chr. 15:8).
(8.) A Levite (1 Chr. 24:6).
(heard by Jehovah). A prophet in the reign of Rehoboam. (1 Kings 12:22; 2 Chronicles 11:2) (B.C. 972.) He wrote a chronicle containing the events of Rehoboam’s reign. (2 Chronicles 12:5,15) The son of Shechaniah, among the descendants of Zerubbabel. (1 Chronicles 3:23; Nehemiah 3:28) A prince of the tribe of Simeon. (1 Chronicles 4:27) Son of Joel, Reubenite. (1 Chronicles 5:4) (B.C. after 1706.) Son of Hasshub, a Merarite Levite. (1 Chronicles 9:14;
1. A prophet of Israel, by whom God forbade Rehoboam to endeavor to coerce the ten tribes back to their allegiance, and called the king and his court to repent at the invasion of Shishak. He is said to have written the history of Rehoboam’s reign, 1Ki 12:22-24 2Ch 12:5-8,15.
2. A Levite, who made a registry of the twenty-four priestly classes, 1Ch 15:8,11 24:6.
3. A false prophet among the exiled Jews in Babylon, who opposed the prophet Jeremiah, and incurred divine judgments on himself and his family. For his name, Nehelamite, a dreamer, Jer 29:24-32.
נֶחֱלָמִי (Nechelamiy) is an adjective meaning 'dreamed' and refers to a Nehelamite, or descendant of Nehel. This term is linked to a false prophet named Shemaiah in Jeremiah 29:24. The word appears to be a patronymic derived from an unused name related to dreaming.
נֶחֱלָמִי adj.gent. (noun not found)
base
H5161 נֶחֱלָמִי
5161 Nechelamiy nekh-el-aw-mee'
apparently a patronymic from an unused name (apparently
passive participle of 2492); dreamed; a Nechelamite, or
descendant of Nechlam:--Nehelamite.
see HEBREW for 02492
נֶחֱלָמִי (ne.che.la.mi) — Nehelam.
Someone descended from Nehel(?), first mentioned at Jer.29.24
§ Nehelamite = "he of the dream"
the designation of a false prophet Shemaiah taken into captivity to Babylon; name is formed from his native place or his progenitor
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Nehelamite
The name given to a false prophet Shemaiah, who went with the captives to Babylon (Jer. 29:24, 31, 32). The origin of the name is unknown. It is rendered in the marg, “dreamer.”
dreamer; vale; brook
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc