Jeremiah 2 25

Jeremiah 2:25 kjv

Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.

Jeremiah 2:25 nkjv

Withhold your foot from being unshod, and your throat from thirst. But you said, 'There is no hope. No! For I have loved aliens, and after them I will go.'

Jeremiah 2:25 niv

Do not run until your feet are bare and your throat is dry. But you said, 'It's no use! I love foreign gods, and I must go after them.'

Jeremiah 2:25 esv

Keep your feet from going unshod and your throat from thirst. But you said, 'It is hopeless, for I have loved foreigners, and after them I will go.'

Jeremiah 2:25 nlt

When will you stop running?
When will you stop panting after other gods?
But you say, 'Save your breath.
I'm in love with these foreign gods,
and I can't stop loving them now!'

Jeremiah 2 verses

Jeremiah 2 25 Meaning

Jeremiah 2:25 depicts Israel's unyielding commitment to idolatry, even when confronted with the devastating consequences of their actions. The first part, "Keep your feet from being bare and your throat from thirst," is the prophet Jeremiah's plea or a divine warning, urging the people to cease their relentless pursuit of foreign gods and practices, which would inevitably lead to the shame, hardship, and deprivation of exile. The latter part reveals Israel's hardened, fatalistic response: "But you said, 'It is hopeless! No, for I have loved foreigners, and after them I will go.'" This statement expresses not only their refusal to repent but also a cynical resignation, implying that their addiction to idolatry is so ingrained and desirable that attempting to change is futile. They openly confess their affection for false gods and their resolute intention to continue in spiritual infidelity, preferring their sin over the blessings of their true God.

Jeremiah 2 25 Context

Jeremiah chapter 2 initiates a long prophetic sermon (chapters 2-6) against Judah, highlighting her historical apostasy and spiritual adultery. The chapter vividly contrasts God's enduring love and faithfulness to Israel in her youth (Jer 2:2-3) with her subsequent rebellion and idolatry (Jer 2:4-13). Judah is depicted as having abandoned God, the "fountain of living waters," for "broken cisterns" (Jer 2:13). Jeremiah questions how God's chosen people could become enslaved and degenerate (Jer 2:14-22). Verse 25 serves as a climax, showcasing the nation's profound spiritual hardenedness. Instead of acknowledging guilt or returning to the Lord, Judah openly confesses her love for idolatry and asserts her irreversible commitment to it, embodying the deep spiritual decay prevalent during Jeremiah's ministry, just prior to the Babylonian exile.

Jeremiah 2 25 Word analysis

• Keep your feet from being bare (מִנְעִי רַגְלֵךְ מִיַּחֵף, Min'i raglekh miyachef):
  • מִנְעִי (Min'i): Feminine singular imperative of מָנַע (mana'), meaning "to restrain," "withhold," "keep back." This highlights a direct, urgent command or plea from God to Jerusalem/Judah.
  • רַגְלֵךְ (raglekh): "Your foot/feet," feminine singular with possessive suffix, directly addressing Jerusalem.
  • מִיַּחֵף (miyachef): "From being barefoot/shodless." Symbolizes the shame, humiliation, destitution, and grueling march of captives or those engaged in long, arduous journeys (likely exile), a common visual for utter defeat and slavery in the ancient Near East (e.g., Isa 20:4).
• and your throat from thirst (וּגְרוֹנֵךְ מִצִּמְאָה, ug'ronekh mitzim'ah):
  • וּגְרוֹנֵךְ (ug'ronekh): "And your throat," feminine singular with possessive suffix, again directly addressing the city/people.
  • מִצִּמְאָה (mitzim'ah): "From thirst." Symbolizes the lack of provision, desolation, and physical suffering during siege or exile. Spiritually, it signifies the emptiness and despair experienced when forsaking God, the "fountain of living waters."
• But you said (וַתֹּאמְרִי, vattomeri): "And you said." The conjunctive "but/and" introduces the people's defiant, fatalistic, and shocking response to God's compassionate warning. The feminine singular matches the address to Judah.
• 'It is hopeless!' (נוֹאָשׁ, no'ash): "Hopeless!" or "There is no hope!" From the root יָאַשׁ (ya'ash), "to despair," "give up hope." This is a powerful, concise declaration of perceived futility. It doesn't mean God can't save them, but rather they cannot change, or there's no point in trying because their commitment to idolatry is absolute and unbreakable. It speaks of a deep, self-imposed spiritual resignation.
• 'No, for I have loved (לֹא כִּי אָהַבְתִּי, lo ki ahavti):
  • לֹא (lo): "No." A sharp, outright rejection of the divine admonition.
  • כִּי (ki): "For" or "because." Introduces the reason for their refusal.
  • אָהַבְתִּי (ahavti): "I have loved." Perfect tense, signifying a past, enduring, and settled affection. It reveals a deep-seated, persistent inclination towards their sin.
• foreigners (זָרִים, zarim): Plural of זָר (zar), meaning "strangers," "foreigners." In this context, it unequivocally refers to foreign deities, their idolatrous cult practices, and perhaps the foreign nations/alliances themselves, representing all that draws Israel away from Yahweh. This constitutes spiritual adultery.
• and after them I will go (אַחֲרֵיהֶם אֵלֵךְ, achareihem elekh):
  • אַחֲרֵיהֶם (achareihem): "After them," or "behind them," indicating continuous, determined pursuit and allegiance.
  • אֵלֵךְ (elekh): "I will go," or "I will walk." Imperfect tense, denoting a firm future intention or ongoing, habitual action. It reveals a fixed resolve to persist in their apostasy.

Words-group Analysis

• "Keep your feet from being bare and your throat from thirst": This is a metaphorical exhortation for Israel to cease their path of disloyalty and sin, which would inevitably lead to the desolate, humiliating consequences of divine judgment – particularly the forced march into exile, deprived of sustenance. It highlights God's tender yet firm warning to avoid future suffering.
• "But you said, 'It is hopeless!'": This phrase represents Israel's cynical and unrepentant attitude. They view their condition as unchangeable, not because God is unwilling or unable to save, but because they are too deeply entrenched in their sinful ways, implying a psychological or spiritual barrier to repentance. It’s an act of self-justification for their rebellion.
• "No, for I have loved foreigners, and after them I will go": This is the heart of Judah's defiant rejection. It's a frank confession of their spiritual infidelity, stating their past and ongoing affection for false gods. The refusal ("No") combined with the declaration of a fixed, passionate intent to pursue foreign ways signifies an absolute preference for their idolatrous lifestyle over faithfulness to God. It highlights a conscious, chosen rebellion rooted in affection for what God forbids.

Jeremiah 2 25 Bonus section

The strong feminine singular address throughout the verse (Min'i, raglekh, garonekh, vattomeri, ahavti, elekh) underscores Jeremiah's prophetic message directed at Judah (often personified as a daughter or wife). This rhetorical choice highlights the intimate, covenantal relationship Yahweh had with His people, akin to a faithful husband to an unfaithful wife. The severity of Judah's confession is amplified by this personal, marital metaphor—it’s a declaration of preferring an affair, an open statement of disloyalty, delivered directly to her devoted husband. This specific language emphasizes not just a nation's theological error, but a betrayal of deeply personal trust and love.

Jeremiah 2 25 Commentary

Jeremiah 2:25 stands as a profound testament to the depth of human stubbornness and spiritual addiction. God, through Jeremiah, pleads with unfaithful Judah, warning of the impending devastation of exile, vividly portrayed as walking barefoot and parched with thirst. This appeal underscores His mercy and persistent call for repentance. However, Judah's response reveals a nation lost to its own desires. Their declaration "It is hopeless!" isn't an expression of despair in God's redemptive power, but rather a self-perceived inability or, more accurately, unwillingness to change their deep-seated habits. This "no hope" is a self-inflicted spiritual paralysis rooted in their unwavering "love for foreigners"—their chosen idolatry and illicit alliances. They openly confess their allegiance to these spiritual lovers and firmly resolve to continue in their apostasy. The verse encapsulates a conscious, chosen rebellion, where the people prioritize their self-gratifying sin over their covenant relationship with the living God, choosing the "broken cisterns" they love over the "fountain of living waters." It serves as a powerful illustration of the insidious nature of ingrained sin, which can lead to a hardened heart that openly defies truth and actively chooses destruction.