It unequivocally establishes that the message originated from God Himself, not from human wisdom, opinion, or political agenda. This confers ultimate authority and infallibility on the message, demanding serious attention from the audience. *

It validates Jeremiah's role as a true prophet, a direct messenger and mouthpiece of God. In a time when false prophets were prevalent and often contradicted God's true messengers, this formula distinguished genuine divine revelation from human fabrication. *

Active Communication:

It emphasizes that God is not silent, distant, or passive. He actively intervenes in human history and communicates His will, purposes, warnings, and promises to His people, demonstrating His ongoing engagement with His creation. *

Purposeful Revelation:

The "word" (Hebrew: dâbâr) is not just information but a dynamic, powerful force that accomplishes God's will. It signals that what follows is a significant and purposeful divine declaration, often bringing judgment, comfort, or a new covenant promise, as seen in the subsequent verses of Jeremiah 33:24-26, which directly address the people's doubts about God's faithfulness.

What number verse is Jeremiah 33:23 in the Bible?

Jeremiah 33:23 is the 19,799th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 33:23 sits at position 19,799.

33:2233:22

Jeremiah 33:23

33:2433:24

Translation

King James Version

Moreover the word of the LORD came to Jeremiah, saying,

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KJV (with Strong's)

Moreover the word ^H1697 of the LORD ^H3068 came to Jeremiah ^H3414, saying ^H559,

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Complete Jewish Bible

This word of ADONAI came to Yirmeyahu:

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Berean Standard Bible

Moreover, the word of the LORD came to Jeremiah:

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American Standard Version

And the word of Jehovah came to Jeremiah, saying,

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World English Bible Messianic

the LORD’s word came to Jeremiah, saying,

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Geneva Bible (1599)

Moreouer, the worde of the Lord came to Ieremiah, saying,

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Young's Literal Translation

And there is a word of Jehovah unto Jeremiah, saying:

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In the KJVVerse 19,799 of 31,102

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SUMMARY

Jeremiah 33:23 serves as a pivotal transitional verse, introducing a new divine oracle directly from Yahweh to the prophet Jeremiah. It underscores the unwavering commitment of God to communicate with His people, even amidst their profound despair and national crisis during the Babylonian exile. This brief declaration reasserts the divine origin and supreme authority of the subsequent message, preparing the audience for a powerful reaffirmation of God's covenant faithfulness and His unchangeable purposes for Israel and Judah, directly addressing the widespread doubt that had taken root among the exiles.

CONTEXT

Literary Context: Jeremiah 33:23 marks a significant shift in the immediate literary flow, acting as a crucial interlude before a profound reaffirmation of God's covenant. The preceding verses, Jeremiah 33:14-22, contain glorious and sweeping promises of future restoration for both Judah and Israel, focusing on the re-establishment of a righteous branch from David's line and the perpetual covenant with the Levitical priests. These are grand, almost unbelievable promises given the nation's current state of devastation, with Jerusalem fallen and its people exiled. Verse 23 then introduces a new prophetic utterance, which in Jeremiah 33:24-26 directly addresses the people's cynical questioning of God's faithfulness to His covenants with "the two families" He had chosen. Thus, this introductory verse sets the stage for God's direct response to the widespread doubt and despair, emphasizing that the word that follows is indeed from the LORD Himself, not merely human speculation or wishful thinking, thereby lending it irrefutable authority.
Historical & Cultural Context: Jeremiah prophesied during one of the most tumultuous periods in Judah's history, spanning from the reign of Josiah through the final destruction of Jerusalem and the Babylonian exile. The people had witnessed the collapse of their nation, the destruction of the Temple (the perceived dwelling place of God), and the forced deportation of their leaders and citizens to a foreign land. This era was marked by profound national trauma, spiritual disillusionment, and a deep questioning of God's covenant promises, particularly those made to David and Abraham. Culturally, the phrase "the word of the LORD came to..." was a well-understood prophetic formula, signifying a direct, authoritative, and often life-altering revelation from God. In a society that valued divine revelation as the ultimate truth and source of guidance, this phrase served to validate the prophet's message and demand the audience's attention, especially when the message seemed to contradict their current dire circumstances or challenge their preconceived notions about God's actions and faithfulness.
Key Themes: The primary theme introduced by this verse is the unwavering communication and active involvement of God in the affairs of His people, even in their darkest hour of exile and despair. It highlights the authority of the prophetic word as a direct conduit of divine truth, distinguishing it from human opinion, political rhetoric, or the pronouncements of false prophets. Furthermore, it subtly reinforces the overarching theme of God's faithfulness to His covenant promises, as the subsequent oracle directly addresses the people's doubts about His commitment to Israel and Judah. The very act of God speaking to Jeremiah, and through him to the nation, underscores the reliability of God's character and His steadfast purpose, even when all human hope seems lost. This divine initiative to speak to a despairing people is a testament to God's enduring love and His ultimate plan for restoration, a theme prevalent throughout Jeremiah's prophecies. It also implicitly touches upon the theme of divine sovereignty, reminding the audience that God remains in control despite their circumstances.

EXPOSITION AND ANALYSIS

Key Word Analysis

word (Hebrew, dâbâr', H1697): This term (H1697) is far richer than a mere utterance. As the Strong's data indicates, dâbâr encompasses not just spoken words but also matters, affairs, things, decrees, purposes, and deeds. When used in the phrase "the word of the LORD," it denotes a divine communication that is inherently active, authoritative, and effective. It is not just information, but a powerful, living declaration that carries the weight of God's will and has the capacity to bring about what it declares. It signifies a divine pronouncement that is both revelation and action.
LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God (H3068), often transliterated as Yahweh. It signifies "the self-Existent or Eternal One," derived from the root "to be." The use of Yᵉhôvâh here emphasizes that the source of the message is not just any deity, but the personal, covenant-keeping God of Israel, who is eternally faithful to His promises and actively involved in the history of His people. It underscores the reliability and supreme authority of the message that follows, grounding it in the unchangeable character of the God who made and keeps covenants.
saying (Hebrew, ʼâmar', H559): The root (H559), ʼâmar, means "to say" or "to speak," but with a broad latitude that includes declaring, commanding, appointing, promising, and determining. Its presence here emphasizes the active, intentional, and direct nature of God's communication. It's not a passive reception by Jeremiah, but an explicit, purposeful declaration from the LORD, indicating that the message is about to be revealed with clarity, divine intent, and a direct address to the prophet, which will then be conveyed to the people.

Verse Breakdown

"Moreover the word": This opening phrase, "Moreover the word," signals a continuation or an additional revelation, indicating that what follows is not merely a repetition but a new, distinct, and significant divine message. It implies a fresh outpouring of divine communication, building upon or further clarifying previous messages. The "word" itself is understood as a dynamic, potent force, an active and living entity that carries inherent power and authority.
"of the LORD came": This is the quintessential prophetic formula, deeply embedded in Old Testament prophetic literature, emphasizing the divine origin and authoritative nature of the message. It highlights that the initiative is entirely God's; the message is not Jeremiah's own thought, interpretation, or human wisdom, but a direct impartation from Yahweh, the covenant God of Israel. The verb "came" (Hebrew: hayah) suggests a direct, active, and personal encounter or delivery, indicating a divine visitation for the purpose of revelation.
"to Jeremiah, saying,": This specifies the chosen recipient of the divine word and indicates that the message is about to be articulated directly. Jeremiah is the divinely appointed vessel, the prophet through whom God chooses to speak to His people. The phrase "saying" prepares the audience for the direct quotation of God's own words that will follow, reinforcing the idea that Jeremiah is merely the mouthpiece for a divine pronouncement, ensuring the message's authenticity and divine backing.

Literary Devices

Jeremiah 33:23 primarily employs Formulaic Language. The phrase "Moreover the word of the LORD came to Jeremiah, saying," is a standard prophetic formula found throughout the Old Testament, serving as a powerful literary device to establish the Authority and Divine Origin of the message that follows. Examples abound, such as in Ezekiel 1:3, Hosea 1:1, and Joel 1:1. This repetition immediately signals to the reader that what is about to be read is not human opinion, political commentary, or a prophet's personal musings, but a direct, authoritative revelation from God Himself. The use of this formula also creates a sense of Continuity within the broader prophetic tradition, linking Jeremiah's ministry and message to that of other prophets who also received direct divine communication. It functions as a literary marker, drawing immediate attention to the imminent divine speech and emphasizing its paramount importance, reliability, and the necessity of its reception by the audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully affirms the doctrine of God's active self-revelation. It portrays God not as a distant, silent deity, but as a speaking God who initiates communication with humanity, particularly through His chosen prophets. This divine initiative underscores His personal involvement in the affairs of His people and His unwavering commitment to His covenant promises, even when human circumstances suggest otherwise. The "word of the LORD" is presented as the ultimate source of truth, guidance, and hope, especially in times of confusion and despair. It is through this divine word that God's character, will, and redemptive purposes are made known, providing a foundational anchor for faith, obedience, and endurance. It highlights God's faithfulness to His own character and promises, even when His people are faithless.

REFLECTION AND APPLICATION

Jeremiah 33:23, though brief, carries profound implications for our walk of faith and our understanding of God's nature. It reminds us that God is fundamentally a communicating God, one who desires to make Himself known and to guide His people through every season of life, including times of profound crisis and uncertainty. In a world saturated with noise, conflicting voices, and endless information, this verse calls us to prioritize listening for the authoritative "word of the LORD." Just as Jeremiah was a recipient and conduit of divine truth in a time of national catastrophe, so too are we called to be attentive to God's voice today, primarily through the inspired Scriptures, which are His living and active word to us. This attentiveness is not passive; it requires intentional engagement, diligent study, prayerful meditation, and a readiness to respond in obedience. Recognizing the divine origin and supreme authority of God's word instills confidence and provides an unwavering anchor for our souls, especially when our circumstances are uncertain or our faith is challenged. It encourages us to trust that God's purposes, though sometimes mysterious, are always faithful, ultimately for our good, and always for His glory.

Questions for Reflection

How does the concept of God as a "speaking God" impact your understanding of His character and His active relationship with humanity?
In what practical ways do you actively seek to hear and discern "the word of the LORD" in your daily life, particularly through the Scriptures?
How does the divine authority of God's word, as emphasized in this verse, influence your trust in Scripture and its application to your personal challenges and decisions?

FAQ

What is the significance of the phrase "the word of the LORD came to Jeremiah"?

Answer: This phrase is a common prophetic formula used throughout the Old Testament, particularly in the prophetic books. Its significance is multifaceted:

Divine Origin: It unequivocally establishes that the message originated from God Himself, not from human wisdom, opinion, or political agenda. This confers ultimate authority and infallibility on the message, demanding serious attention from the audience.
Prophetic Authority: It validates Jeremiah's role as a true prophet, a direct messenger and mouthpiece of God. In a time when false prophets were prevalent and often contradicted God's true messengers, this formula distinguished genuine divine revelation from human fabrication.
Active Communication: It emphasizes that God is not silent, distant, or passive. He actively intervenes in human history and communicates His will, purposes, warnings, and promises to His people, demonstrating His ongoing engagement with His creation.
Purposeful Revelation: The "word" (Hebrew: dâbâr) is not just information but a dynamic, powerful force that accomplishes God's will. It signals that what follows is a significant and purposeful divine declaration, often bringing judgment, comfort, or a new covenant promise, as seen in the subsequent verses of Jeremiah 33:24-26, which directly address the people's doubts about God's faithfulness.

CHRIST-CENTERED FULFILLMENT

Jeremiah 33:23, by highlighting the divine origin and authority of "the word of the LORD" delivered through a prophet, powerfully foreshadows the ultimate and perfect revelation of God in Jesus Christ. While God "at various times and in various ways spoke in time past to the fathers by the prophets" (Hebrews 1:1), He has now "in these last days spoken to us by His Son" (Hebrews 1:2). Jesus is not merely a prophet who receives the word of the LORD; He is the Word of the LORD incarnate (John 1:1, John 1:14). All of God's promises and purposes, including those of restoration, new covenant, and an everlasting kingdom found in Jeremiah, find their definitive "Yes" and "Amen" in Him (2-Corinthians 1:20). Just as Jeremiah's message brought hope and clarification amidst despair and national ruin, Christ's coming brought the definitive message of salvation, reconciliation, and the establishment of the New Covenant in His blood (Luke 22:20). He is the ultimate fulfillment of God's speaking, the living embodiment of divine truth and faithfulness, through whom God's redemptive plan for humanity is fully realized and eternally secured.

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Commentary on Jeremiah 33 verses 17–26

17 ¶ For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;

18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.

19 And the word of the LORD came unto Jeremiah, saying,

20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;

21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.

22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.

23 Moreover the word of the LORD came to Jeremiah, saying,

24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.

25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth;

26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.

Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity.

I. The covenant of royalty shall be secured and the promises of it shall have their full accomplishment in the kingdom of Christ, the Son of David, Jer 33:17. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not a man to sit on the throne of Israel; Jeconiah was written childless. After their return the house of David made a figure again; but it in the Messiah that this promise is performed that David shall never want a man to sit on the throne of Israel, and that David shall have always a son to reign upon his throne. For as long as the man Christ Jesus sits on the right hand of the throne of God, rules the world, and rules it for the good of the church, to which he is a quickening head, and glorified head over all things, as long as he is King upon the holy hill of Zion, David does not want a successor, nor is the covenant with him broken. When the first-begotten was brought into the world it was declared concerning him, The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. For the confirmation of this it is promised, 1. That the covenant with David shall be as firm as the ordinances of heaven, to the stability of which that of God's promise is compared, Jer 31:35, Jer 31:36. There is a covenant of nature, by which the common course of providence is settled and on which it is founded, here called a covenant of the day and the night (Jer 33:20, Jer 33:25), because this is one of the articles of it, That there shall be day and night in their season, according to the distinction put between them in the creation, when God divided between the light and the darkness, and established their mutual succession, and a government to each, that the sun should rule by day and the moon and stars by night (Gen 1:4, Gen 1:5, Gen 1:16), which establishment was renewed after the flood (Gen 8:22), and has continued ever since, Psa 19:2. The morning and the evening have both of them their regular outgoings (Psa 65:8); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken. The ordinances of heaven and earth (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), which God has appointed (Jer 33:25; compare Job 38:33), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer - God's servant, but David our King, Jer 33:21. This intimates that Christ shall have a church on earth to the world's end; he shall see a seed in which he shall prolong his days till time and day shall be no more. Christ's kingdom is an everlasting kingdom; and when the end cometh, and not till then, it shall be delivered up to God, even the Father. But it intimates that the condition of it in this world shall be intermixed and counterchanged, prosperity and adversity succeeding each other, as light and darkness, day and night. But this is plainly taught us, that, as sure as we may be that, though the sun will set tonight, it will rise again tomorrow morning, whether we live to see it or no, so sure we may be that, though the kingdom of the Redeemer in the world may for a time be clouded and eclipsed by corruptions and persecutions, yet it will shine forth again, and recover its lustre, in the time appointed. 2. That the seed of David shall be as numerous as the host of heaven, that is, the spiritual seed of the Messiah, that shall be born to him by the efficacy of his gospel and his Spirit working with it. From the womb of the morning he shall have the dew of their youth, to be his willing people, Psa 110:3. Christ's seed are not, as David's were, his successors, but his subjects; yet the day is coming when they also shall reign with him (Jer 33:22): As the host of heaven cannot be numbered, so will I multiply the seed of David, so that there shall be no danger of the kingdom's being extinct, or extirpated, for want of heirs. The children are numerous; and, if children, then heirs.

II. The covenant of priesthood shall be secured, and the promises of that also shall have their full accomplishment. This seemed likewise to be forgotten during the captivity, when there was no altar, no temple service, for the priests to attend upon; but this also shall revive. It did so; immediately upon their coming back to Jerusalem there were priests and Levites ready to offer burnt-offerings and to do sacrifice continually (Ezr 3:2, Ezr 3:3), as is here promised, Jer 33:18. But that priesthood soon grew corrupt; the covenant of Levi was profaned (as appears Mal 2:8), and in the destruction of Jerusalem by the Romans it came to a final period. We must therefore look elsewhere for the performance of this word, that the covenant with the Levites, the priests, God's ministers, shall be as firm, and last as long, as the covenant with the day and the night. And we find it abundantly performed, 1. In the priesthood of Christ, which supersedes that of Aaron, and is the substance of that shadow. While that great high priest of our profession is always appearing in the presence of God for us, presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that the Levites do not want a man before God to offer continually, Heb 7:3, Heb 7:17. He is a priest for ever. The covenant of the priesthood is called a covenant of peace (Num 25:12), of life and peace, Mal 2:5. Now we are sure that this covenant is not broken, nor in the least weakened, while Jesus Christ is himself our life and our peace. This covenant of priesthood is here again and again joined with that of royalty, for Christ is a priest upon his throne, as Melchizedek. 2. In a settled gospel ministry. While there are faithful ministers to preside in religious assemblies, and to offer up the spiritual sacrifices of prayer and praise, the priests, the Levites, do not want successors, and such as have obtained a more excellent ministry. The apostle makes those that preach the gospel to come in the room of those that served at the altar, Co1 9:13, Co1 9:14. 3. In all true believers, who are a holy priesthood, a royal priesthood (Pe1 2:5, Pe1 2:9), who are made to our God kings and priests (Rev 1:6); they offer up spiritual sacrifices, acceptable to God, and themselves, in the first place, living sacrifices. Of these Levites this promise must be understood (Jer 33:22), that they shall be as numerous as the sand of the sea, the same that is promised concerning Israel in general (Gen 22:17); for all God's spiritual Israel are spiritual priests, Rev 5:9, Rev 5:10; Rev 7:9, Rev 7:15.

III. The covenant of peculiarity likewise shall be secured and the promises of that covenant shall have their full accomplishment in the gospel Israel. Observe, 1. How this covenant was looked upon as broken during the captivity, Jer 33:24. God asks the prophet, "Hast though not heard, and dost thou not consider, what this people have spoken?" either the enemies of Israel, who triumphed in the extirpation of a people that had made such a noise in the world, or the unbelieving Israelites themselves, "this people among whom thou dwellest;" they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. The two families which the Lord hath chosen, Israel and Judah, whereas they were but one when he chose them, he hath even cast them off. "Thus have they despised my people, that is, despised the privilege of being my people as if it were a privilege of no value at all." The neighbouring nations despised them as now no more a nation, but the ruins of a nation, and looked upon all their honour as laid in the dust; but, 2. See how firm the covenant stands notwithstanding, as firm as that with day and night; sooner will God suffer day and night to cease then he will cast away the seed of Jacob. This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church, in which all these promises were to be lodged, as appears by the apostle's discourse, Rom 11:1, etc. Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and the subjection of Christians to him, till day and night come to an end. And, as a pledge of this, that promise is again repeated, I will cause their captivity to return; and, having brought them back, I will have mercy on them. To whom this promise refers appears Gal 6:16, where all that walk according to the gospel rule are made to be the Israel of God, on whom peace and mercy shall be.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–26. Public domain.

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Theodoret of CyrusAD 458

ON JEREMIAH 7:33.18

We see the fulfillment of this prophecy as well. When the new covenant was given, in keeping with the divine promise, the priesthood was also given according to the order of Melchizedek, and those to whom it was promised offer the spiritual sacrifice to God continually. Then he says, as it is impossible for day to become night, so it is impossible for the Davidic monarchy to be destroyed. The fulfillment of this prophecy is also clear: Christ, who is of David according to the flesh, does not occupy the throne here below. He does, however, govern all things as he sits next to the Father. This is precisely what he also says about the priests and the Levites, noting that their line will be compared with the host of heaven and the sand of the sea. The facts confirm what is said: the whole land and sea are full of high priests and the deacons performing the liturgy of the Levites.

CassiodorusAD 585

EXPLANATION OF THE PSALMS 32:11

“But the counsel of the Lord stands forever. The thoughts of his heart are for all time.” Just as he said that the debased plans of people are to be made vain, so now he says that the dispositions of the Lord remain forever. While the sinner and the mortal person experience transient things, the eternal Lord established what will never be blameworthy. As Isaiah says, “All my counsel shall be enduring, and all that I meditated I shall achieve.” Jeremiah too says the same thing: “If my covenant were not under guard day and night, I should not have issued the laws of heaven and earth.”

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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