Introduction to Jeremiah 2:1: The Prophetic Speech Formula
Jeremiah 2:1 begins with a classic prophetic formula: וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר, “And the word of the LORD came to me, saying.” This formula recurs throughout the prophetic literature and functions not only as a grammatical structure but also as a theological signal—indicating a moment of divine revelation to the prophet. In this article, we explore the grammatical structure, syntactic components, and theological function of this phrase in Jeremiah 2:1.
וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
Grammatical and Syntactic Analysis
- וַיְהִי – “And it came to pass” – This is a wayyiqtol (vav-conversive) form of the verb הָיָה (“to be”), 3rd person masculine singular. It introduces a new narrative or scene, often marking the beginning of divine speech or historical transition.
- דְבַר־יְהוָה – “the word of the LORD” – Construct chain:
- דְבַר – Construct form of דָּבָר, “word” or “message.”
- יְהוָה – Genitive noun, indicating possession: “the word belonging to the LORD.”
This noun phrase is the subject of the verb וַיְהִי, thus: “And the word of the LORD happened/came…”
- אֵלַי – “to me” – Prepositional phrase showing recipient of the revelation. The preposition אֶל (“to”) + 1cs suffix (“me”).
- לֵאמֹר – “saying” – Infinitive construct of אָמַר with the prefixed לְ, often following verbs of speech. It introduces the direct discourse to follow.
Function and Usage of the Prophetic Formula
This formula occurs frequently in prophetic books such as Jeremiah, Ezekiel, Hosea, and others. Its repeated use signals a new oracle, separates distinct units of divine speech, and emphasizes the origin of the message as coming directly from YHWH.
1. Wayyiqtol of Transition
וַיְהִי introduces a new section. In narrative Hebrew, the wayyiqtol often marks a temporal sequence. But in prophetic contexts, it functions literarily to transition from human action to divine revelation.
2. “The Word” as Dynamic Event
In biblical Hebrew, the term דָּבָר (“word”) is not a static utterance but a powerful, active expression. When it “comes” to a prophet, it means the prophet is being summoned into a divine encounter. It is a divine initiative, not a mere message.
3. אֵלַי and Prophetic Reception
The use of אֵלַי (“to me”) highlights the individual call of the prophet. YHWH’s word is not general; it is personally delivered to a chosen intermediary who will then speak it to the people.
4. לֵאמֹר and Direct Discourse
The infinitive לֵאמֹר (“saying”) regularly introduces what YHWH said. Although it appears structurally incomplete, it functions idiomatically—what follows is assumed to be the content of YHWH’s speech.
Theological Implications of וַיְהִי דְבַר־יְהוָה אֵלַי
1. Divine Initiative
This formula emphasizes that prophecy originates with YHWH, not with the prophet. The prophet is not speculating or composing; he is transmitting a word that “came” to him uninvited.
2. Covenant Communication
In the covenantal framework, YHWH’s word is both law and life. His speaking maintains relationship, holds Israel accountable, and offers direction, warning, or hope.
3. The Prophet as Mediator
The phrase marks the prophet as a conduit of divine speech. Jeremiah receives, not invents. He becomes the human vessel through which divine intention enters history.
The Role of וַיְהִי דְבַר־יְהוָה אֵלַי in Jeremiah 2:1
This verse serves as a threshold into one of Jeremiah’s earliest and most scathing indictments of Israel’s unfaithfulness. The introductory phrase performs several functions:
- Grammatically: Initiates new speech unit with wayyiqtol + construct chain + infinitive
- Literarily: Acts as a superscription to divine discourse
- Theologically: Frames the speech as divine, personal, and authoritative
Thus, וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר is far more than narrative filler—it is a loaded, prophetic signal of divine-human encounter. Every time it appears, the reader is reminded: what follows is not mere opinion, but the very voice of YHWH breaking into time.
