Jeremiah 32 23

Jeremiah 32:23 kjv

And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them:

Jeremiah 32:23 nkjv

And they came in and took possession of it, but they have not obeyed Your voice or walked in Your law. They have done nothing of all that You commanded them to do; therefore You have caused all this calamity to come upon them.

Jeremiah 32:23 niv

They came in and took possession of it, but they did not obey you or follow your law; they did not do what you commanded them to do. So you brought all this disaster on them.

Jeremiah 32:23 esv

And they entered and took possession of it. But they did not obey your voice or walk in your law. They did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them.

Jeremiah 32:23 nlt

Our ancestors came and conquered it and lived in it, but they refused to obey you or follow your word. They have not done anything you commanded. That is why you have sent this terrible disaster upon them.

Jeremiah 32 verses

Jeremiah 32 23 meaning

Jeremiah 32:23 summarizes Israel's historical journey from entering the Promised Land to facing divine judgment. It unequivocally states that despite God's faithfulness in fulfilling His promise to give them the land, the people consistently failed to obey His divine commands. Their deep-seated disregard for God's explicit "voice," "law," and "commands" led directly to the calamitous "disaster" that God, in His righteousness, brought upon them, specifically referring to the ongoing Babylonian siege and subsequent exile. This verse encapsulates the foundational principle of covenant accountability: blessings are contingent upon obedience, and disobedience invites just consequences.

Jeremiah 32 23 Context

Jeremiah 32:23 is spoken during a critical moment in Judah's history. Jerusalem is under siege by the Babylonian army, and the kingdom faces imminent destruction and exile. Jeremiah himself is imprisoned for prophesying this very outcome. Amidst this bleak reality, God instructs Jeremiah to buy a field as a sign of future hope and restoration, despite the immediate judgment (Jer 32:6-15). This verse comes within Jeremiah's prayer of reflection (Jer 32:16-25) following his act of buying the field. In his prayer, Jeremiah first expresses awe at God's omnipotence and past works for Israel (v. 17-22), then transitions to recounting Israel's historical unfaithfulness which is the direct cause of the current "disaster." Verse 23 specifically explains why the destruction is happening, setting the stage for Jeremiah's subsequent query about the promise of future restoration given the present devastation (v. 24-25). It grounds the present judgment in Israel's consistent breach of their covenant with God after entering the promised land.

Jeremiah 32 23 Word analysis

• And they came in (וַיָּבֹאוּ, vayyavohu):

  • Meaning: From the verb bo’ (בוא), meaning "to come, to enter."
  • Significance: Refers to the Israelites' physical entry into the land of Canaan, fulfilling God's long-standing promise to Abraham (Gen 15:18). It underscores God's active, faithful intervention in bringing them to the inheritance He promised.

• and possessed it (וַיִּרָשׁוּהָ, vayyirashuha):

  • Meaning: From the verb yarash (ירש), meaning "to inherit, possess, take possession of."
  • Significance: Highlights their establishment in the land as rightful heirs. It denotes their taking ownership and dwelling in the territory granted by God, emphasizing the tangible fulfillment of His covenant with their ancestors.

• but they obeyed not (וְלֹא שָׁמְעוּ, welo sham’u):

  • Meaning: welo is "and not" or "but not." sham’u is from the verb shama’ (שמע), meaning "to hear, listen, obey."
  • Significance: More than just a lack of hearing; it implies a failure to heed, to listen and act accordingly. In the biblical context, "hearing" God's voice often demands a corresponding obedient response (e.g., Deut 6:4, "Hear, O Israel"). This emphasizes an active rejection of God's directives.

• your voice (בְּקֹלֶךָ, beqoleka):

  • Meaning: qol (קול) means "voice, sound." ka is the possessive suffix "your."
  • Significance: Refers to God's direct, personal communication and commands, particularly associated with divine revelation at Sinai. Disobeying His voice is seen as a personal slight against God's authority and intimacy.

• neither walked (וְלֹא הָלָכוּ, welo halakhu):

  • Meaning: welo is "and not." halakhu is from halakh (הלך), meaning "to walk, go, live, behave."
  • Significance: "Walking" in this context is an idiomatic expression signifying a way of life, consistent conduct, or moral journey. It indicates their failure was not isolated acts, but a pervasive pattern of behavior that diverged from God's prescribed path.

• in your law (וּבְתוֹרָתְךָ, uvetoratkha):

  • Meaning: Torah (תורה) means "law, instruction, teaching, guidance." kha is "your."
  • Significance: Represents the comprehensive body of God's instruction, given to Israel through Moses, for living a holy and covenant-keeping life. It's more than rules; it's God's revealed will for how to prosper and be distinct as His people.

• they have done nothing (לֹא עָשׂוּ, lo ‘asu):

  • Meaning: lo is "not." ‘asu is from ‘asah (עשה), meaning "to do, make, perform."
  • Significance: This is an emphatic summary, perhaps hyperbole, indicating the thorough and absolute nature of their disobedience. It stresses a profound failure to fulfill even a single aspect of God's will in its totality, implying deep rebellion rather than mere oversight.

• of all that you commanded them to do (כֹּל אֲשֶׁר צִוִּיתָה לָהֶם לַעֲשׂוֹת, kol asher tzivitah lahem la'asot):

  • Meaning: kol is "all." asher is "that which." tzivitah is from tzavah (צוה), "to command." lahem is "to them." la'asot is "to do."
  • Significance: Reaffirms the totality and specificity of God's demands. It shows that God's expectations were clear and fully communicated, making their lack of action all the more culpable. It underscores divine justice, as they knew what was required.

• Therefore, you have brought (וַתָּבֵא, vattave):

  • Meaning: From bo’ (בוא), meaning "to bring, to cause to come."
  • Significance: God is directly attributed as the agent of the "disaster." This isn't random misfortune but divinely orchestrated judgment. It shows God's sovereignty extends even to consequences for disobedience, affirming His justice.

• all this disaster (אֶת כָּל הָרָעָה הַזֹּאת, et kol hara’ah hazot):

  • Meaning: kol is "all." ra’ah (רעה) means "evil, calamity, disaster, misery." hazot is "this."
  • Significance: Refers to the severe calamity then engulfing Jerusalem – the Babylonian siege, destruction, and impending exile. The word ra'ah carries a dual sense of moral evil (their sin) and calamitous evil (God's judgment), underscoring the direct causal link between their unrighteousness and their suffering. "All this" refers to the totality of the present suffering.

Jeremiah 32 23 Bonus section

• This verse represents a vital element in a common biblical prayer pattern: praising God for His mighty acts (v. 17-22), confessing national sin (v. 23), and then petitioning or questioning in light of the current crisis (v. 24-25).
• The progression from "your voice" (direct communication), to "your law" (written code), to "all that you commanded" (comprehensive injunctions), highlights the multi-faceted and persistent nature of Israel's rebellion across various modes of divine instruction.
• Jeremiah’s theological assessment here implicitly stands against the contemporary belief that mere possession of the land or the temple guaranteed divine protection irrespective of moral and spiritual fidelity. This verse reasserts that covenant relationship demands ethical obedience.

Jeremiah 32 23 Commentary

Jeremiah 32:23 offers a stark summary of Israel's covenant history, framed within Jeremiah's prayer of reflection. It brilliantly contrasts God's unfailing faithfulness in delivering on His promise to give them the land, with Israel's persistent and comprehensive unfaithfulness in failing to obey His foundational commands. The nation consistently refused to hear and do what God had instructed through His voice and written law, implying a systemic rejection of His lordship and gracious guidance. This pervasive and ingrained disobedience, which characterized generations after the conquest, then inevitably and righteously led to God Himself bringing the "disaster" of the Babylonian invasion and exile upon them. This verse emphasizes the justice of God; the "evil" that befell them was a direct, covenantal consequence for their own moral "evil." It underscores that blessings are conditional upon covenant obedience and provides the theological basis for why God's people were facing such a devastating judgment. Even amidst this judgment, the prayer and subsequent divine response hint at a future where God's ultimate plan of restoration will prevail, demonstrating both His righteous judgment and His enduring mercy.