Jeremiah 32 32

Jeremiah 32:32 kjv

Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

Jeremiah 32:32 nkjv

because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger? they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem.

Jeremiah 32:32 niv

The people of Israel and Judah have provoked me by all the evil they have done?they, their kings and officials, their priests and prophets, the people of Judah and those living in Jerusalem.

Jeremiah 32:32 esv

because of all the evil of the children of Israel and the children of Judah that they did to provoke me to anger ? their kings and their officials, their priests and their prophets, the men of Judah and the inhabitants of Jerusalem.

Jeremiah 32:32 nlt

"The sins of Israel and Judah ? the sins of the people of Jerusalem, the kings, the officials, the priests, and the prophets ? have stirred up my anger.

Jeremiah 32 verses

Jeremiah 32 32 Meaning

The Lord's intense disappointment and rejection of Israel due to their persistent sin and idolatry, specifically their apostasy and reliance on false gods, which have provoked His anger and led to His turning His face away from them, resulting in their abandonment and downfall.

Jeremiah 32 32 Context

Jeremiah chapter 32 recounts a period during the Babylonian siege of Jerusalem. Jeremiah, as commanded by God, purchases a field from his cousin Hanameel, an act symbolizing faith in God’s eventual restoration of the land, despite the impending destruction. This verse specifically addresses the reason for Jerusalem's and Judah's current plight: their deep-seated rebellion and practice of idolatry. The Lord explicitly states that He has turned His face away from them because of their continuous provocation through worshipping idols, a theme prevalent throughout Jeremiah’s prophecy and the history of Israel.

Jeremiah 32 32 Word Analysis

• כִּי (ki): A fundamental conjunction in Hebrew, here translated as "for" or "because." It introduces the reason for the preceding statement.
• רָעָה (ra‘ah): This word signifies "evil," "wickedness," or "trouble." It points to the moral corruption and negative actions of the people.
• עָצְמַת (‘atzumat): Derived from "etzem" (bone, strength), it emphasizes the "greatness" or "mightiness" of the evil. It suggests a profound and significant degree of sinfulness.
• רַע (ra‘): "Evil," continuing the theme of wickedness.
• יְשְׂרָאֵל (Yisrael): Refers to the people of Israel, both the Northern Kingdom, which had already been exiled, and the Southern Kingdom (Judah), which was facing immediate destruction.
• נָצוֹב (natzov): "To stand," "to be set." The LORD "set" or "placed" His face against them.
• קֵדְמַת (kedemat): "From before," "originally," "eastward." Here it indicates that God's opposition began from the very outset or from His initial disposition towards them based on their actions. It signifies the consistent nature of God's stance.
• חֵלֶק (chelek): "Portion," "part." It signifies that the entire nation, their land, and their covenant relationship, represented their inheritance or portion.
• בְּיָדוֹ (b’yado): "In his hand." This signifies direct control and ownership. God has taken possession or control over them.
• שְׂאוּ (s’u): Imperative form of "nasa‘," meaning "to lift up" or "to bear." However, in the context of turning His face away, it's an elliptical expression, implying the opposite of turning towards. The literal phrase is "that I should lift up my face toward them" being negated. The core idea is a withdrawal of His countenance and favor.
• הַסֵּבָּה (ha-seibah): "The turning away." This is a noun form derived from "sabab" (to turn around). It signifies God's deliberate and decisive act of turning His face away.
• עֵינַי (‘einai): "My eyes." Literally "my two eyes." It personifies God, emphasizing His watchful presence which is now withdrawn.
• פָּנִים (panim): "Face" or "countenance." The "face" of God represents His favor, presence, and engagement. Turning His face away signifies abandonment and displeasure.
• אֲשֶׁר (asher): "Because," "who," "which." It connects the reason to the act.
• הֵיטִיבוּ (heitivu): From the root "yatav" (to be good, to do well). They "did evil" or "acted wickedly." The causative form indicates their active doing of evil.
• רָעָה (ra‘ah): "Evil," "wickedness," repeating the core transgression.
• רָע (ra‘): "Evil."
• לְמַעַן (l’ma’an): "In order that," "so that." It indicates the purpose of their evil deeds.
• תַּעֲצִימוּ (ta’atzimu): From "atzum" (great, strong, mighty). "That you might make great" or "magnify." They sought to magnify their wickedness, and through their actions, they effectively magnified the reason for God's anger.
• לְמַעַן (l’ma’an): Another "in order that."
• הַכְעִיס (hakh’is): From "ka’as" (anger, indignation). The Hiphil (causative) form means "to cause to be angry," "to provoke."
• בִּי (bi): "Me." Specifically, provoking the LORD.

Word Groups

• "the greatness of the evil" (רָעָה אֲשֶׁר הֵיטִיבוּ רָע לְמַעַן תַּעֲצִימוּ): This phrase emphasizes not just the presence of sin, but its intensity and intentionality. The people didn't just commit evil; they actively engaged in it and, by doing so, magnified their transgressions to a degree that demanded a severe divine response. This highlights the concept of deliberate, willful rebellion against God’s standards.
• "I have set my face against this city for evil, and not for good" (כִּי רָעָה עָצְמַת רָע — כִּי הֵיטִיבוּ — וַתַּהַפךְ מְנִי יִרְמְיָהוּ — דְּעִם וּנְטִיָה גָּבוֹהַּ אֶל רֶשַׁע): While not directly from the verse, this phrase captures the essence of God’s judgment being actively and decisively turned against them. The Hebrew structure "I have set my face against" (translated from similar contexts) implies an immovable purpose. The repetition of "evil" emphasizes that their persistent evil is the direct cause for God's unfavorable disposition.
• "and from my presence they are removed" (וְגַם־דָּר שָׁמַיִם סֵרִב קוֹנְקְטִב): This phrase, again summarizing the outcome, signifies a complete severance of the covenant relationship and God’s protective, abiding presence. The LORD, in turning His face away, has essentially removed them from His dwelling and favor.

Jeremiah 32 32 Bonus Section

The idiom "setting one's face against" implies a determined purpose and unyielding opposition. It’s not a fleeting emotion but a resolute stance of judgment. This active turning away by God contrasts sharply with the promises of His turning towards His people in blessing and restoration, which are woven throughout Scripture, particularly highlighted in other parts of Jeremiah's prophecy (e.g., Jeremiah 33:7). This verse explains why the judgment is coming, grounding it in the people's own persistent actions and the violated covenant relationship. It’s a solemn reminder that God’s mercy has limits when confronted with unrepented sin and outright rebellion.

Jeremiah 32 32 Commentary

This verse is a stark declaration of divine judgment resulting from Israel's persistent and deep-rooted apostasy and idolatry. God's "setting His face" against them is not a temporary displeasure but a decided rejection stemming from their "great evil." The repeated emphasis on their active participation in wickedness ("they have done evil," "that you might provoke Me to anger") underscores the willful nature of their sin. The Lord's turning away signifies a complete withdrawal of His favor, protection, and presence, which is the ultimate consequence of their covenant betrayal. This is a crucial understanding for the original audience, as their identity and well-being were intrinsically linked to their relationship with God. Their idolatry was not merely a cultural deviation but a fundamental breach of their covenant, warranting the severe judgment described.