Jeremiah 32 33

Jeremiah 32:33 kjv

And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.

Jeremiah 32:33 nkjv

And they have turned to Me the back, and not the face; though I taught them, rising up early and teaching them, yet they have not listened to receive instruction.

Jeremiah 32:33 niv

They turned their backs to me and not their faces; though I taught them again and again, they would not listen or respond to discipline.

Jeremiah 32:33 esv

They have turned to me their back and not their face. And though I have taught them persistently, they have not listened to receive instruction.

Jeremiah 32:33 nlt

My people have turned their backs on me and have refused to return. Even though I diligently taught them, they would not receive instruction or obey.

Jeremiah 32 verses

Jeremiah 32 33 Meaning

This verse describes the reason for God's persistent anger and judgment against Israel. Despite God's consistent efforts to warn and correct them through the prophets, the people have continually turned away, stiffened their necks, and refused to listen or repent.

Jeremiah 32 33 Context

Jeremiah 32 is situated during a dire period in Jerusalem's history. The Babylonian army, led by Nebuchadnezzar, has surrounded the city. Jeremiah himself is imprisoned because his prophecies of judgment, including the city's fall, are unpopular and seen as treasonous. In this chapter, God commands Jeremiah to buy a field from his cousin Hanameel as a symbolic act of hope and future restoration. This act of faith and obedience, even in the face of impending doom, underscores God's promise to re-establish his people. Verse 33 specifically addresses why God's judgment is so severe and prolonged: Israel's persistent spiritual adultery and rejection of God's messengers and teachings.

Jeremiah 32 33 Word Analysis

• וְאַף (wə'aph): "And also," or "and furthermore." This conjunction signals an additional reason for God's anger, building upon previous points or judgments mentioned.

• כִּי (ki): "because" or "for." Introduces the reason for the preceding statement (God's turning his back).

• עָשׂוּ (‘āśû): "they did," "they made," "they have done." Refers to the actions of the people of Israel.

• בְנֵי (bəṉê): "sons of." Commonly used to denote a people group or inhabitants of a place. Here, "sons of Israel."

• יִשְׂרָאֵל (yiśrā’ēl): "Israel." Refers to the covenant people of God.

• וּבְנֵי (ûḇəṉê): "and the sons of." Connects the people of Israel to their place of habitation or their king.

• יְהוּדָה (yəhûḏâ): "Judah." Specifically refers to the southern kingdom, which was still standing at this time, but would also face judgment.

• אֹתִי (‘ōṯî): "me." Refers to God Himself.

• לְמַעֲצֵר (ləma‘ăṣēr): "for annoyance," "for provocation," "for vexing." This powerful word indicates a source of great displeasure, irritation, and incitement to anger. It points to persistent and deliberate actions that continuously provoke God.

• אֲשֶׁר (’ăšær): "which," "that." A relative pronoun introducing a clause that further describes the actions.

• עָשׂוּ (‘āśû): "they did," "they made." Repeats the idea of Israel's actions, emphasizing their deliberate nature.

• לְמַעֲצָרִי (ləma‘ăṣārî): "to my provocation," "to vex me." This is the root word with the first-person singular suffix. It signifies that their actions were specifically aimed at offending or vexing God. It highlights the personal offense taken by God.

• הֵם (hêm): "they." Refers back to the people of Israel and Judah.

• וַאֲבוֹתָם (wa’ăḇōṯām): "and their fathers." Connects the present generation's disobedience to the historical pattern of their ancestors' rebellion.

• וּמַלְכֵיהֶם (ûmaləḵêhem): "and their kings." Includes the leadership, who were responsible for leading the nation spiritually and politically.

• וְשָׂרֵיהֶם (wəśā rîhem): "and their princes," "and their officials." Broadens the scope of responsibility to include the ruling class and nobility.

• וְכֹהֲנֵיהֶם (wəḵōhăṉêhem): "and their priests." Crucially includes the religious leaders, whose duty was to teach God's law and lead worship.

• וְנְבִיאֵיהֶם (wəneḇî’êhem): "and their prophets." This is a key indictment, as the prophets were God's messengers, sent to warn, guide, and call back the people to faithfulness.

• מִן (min): "from." Indicates the starting point or the origin of the offense.

• הַיּוֹם (hayyōm): "the day." Refers to the present time or perhaps a specific past point.

• אֲשֶׁר (’ăšær): "that," "when." Introduces the time period.

• הוֹצֵאתִי (hōṯê’ṯî): "I brought out." Refers to God's act of deliverance.

• אֹתָם (’ōṯām): "them." Refers to the people of Israel.

• מִן־הָאָרֶץ (min-hā’āreṣ): "from the land." Indicates the origin point of God's intervention – Egypt.

• מִצְרַיִם (miṣrȧyim): "Egypt." The land from which God miraculously delivered His people.

• וְאֵיֹם (wə’êyōm): "and to," "and unto." A preposition indicating the destination or the recipient of their actions.

• הַיּוֹם (hayyōm): "the day," "today." Emphasizes the continuity of the sin up to the present moment of the prophecy.

• Word-group Analysis: The phrase "They built high places... to burn their sons..." (Jer 32:35) is contrasted implicitly. Here, the offense is described as an internal issue of willful defiance. The emphasis is on the people's inherent inclination to provoke God (לְמַעֲצֵר – ləma‘ăṣēr), stemming from generations of ancestral sin that has infected all strata of society: kings, princes, priests, and prophets. Their deliberate rejection of God and his word, even after his salvific acts from Egypt, has made their hearts hard. The repeated use of "they did" and the collective responsibility assigned to "their fathers, their kings, their princes, their priests, and their prophets" highlights a deep-seated, systemic rebellion. The specific inclusion of "prophets" is poignant because they were the very ones sent by God to avert this very anger.

Jeremiah 32 33 Bonus Section

The concept of God turning his back (though not explicitly stated in this verse, it is the context) mirrors human rebellion and rejection. However, in God's case, it represents his righteous turning away from sin that he cannot abide, rather than a loss of love or interest. The use of "sons of Israel" and "sons of Judah" points to the spiritual lineage that has failed to live up to its covenant calling. The inclusion of all leadership classes underscores that no one was exempt from the responsibility to lead the nation in obedience. This generational sin also echoes in the New Testament where Jesus rebukes the religious leaders of his day for the same kind of stubbornness and blindness as their ancestors.

Jeremiah 32 33 Commentary

God's wrath is not arbitrary but a righteous response to persistent and pervasive rebellion. This verse reveals the root cause: a history of defiance passed down through generations and ingrained in the nation's leadership and institutions. From the Pharaohs to the prophets, all played a role in provoking God. Their sin is not just an outward act but an inward posture, characterized by a refusal to learn and a will to displease God, extending even to the shocking practice of child sacrifice, an utter rejection of the life-giving covenant. The sorrowful point is that God's love shown in the Exodus is met with hatred and ingratitude. This verse serves as a foundational explanation for the coming judgment of exile, stemming from a deep spiritual decay within Israel itself.