Jeremiah 5 26

Jeremiah 5:26 kjv

For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.

Jeremiah 5:26 nkjv

'For among My people are found wicked men; They lie in wait as one who sets snares; They set a trap; They catch men.

Jeremiah 5:26 niv

"Among my people are the wicked who lie in wait like men who snare birds and like those who set traps to catch people.

Jeremiah 5:26 esv

For wicked men are found among my people; they lurk like fowlers lying in wait. They set a trap; they catch men.

Jeremiah 5:26 nlt

"Among my people are wicked men
who lie in wait for victims like a hunter hiding in a blind.
They continually set traps
to catch people.

Jeremiah 5 verses

Jeremiah 5 26 Meaning

The verse vividly illustrates the profound moral corruption pervasive within Judah, God's chosen nation. It declares that amidst "my people," individuals who are deeply wicked are not merely present but are actively engaged in cunning, predatory actions. These evildoers are depicted like fowlers or hunters who meticulously and deceitfully set traps and snares, but their intended prey is not animals—it is their fellow human beings. This imagery emphasizes the calculated, strategic, and exploitative nature of their sin, revealing a systemic social injustice driven by greed and a disregard for their neighbors, which fundamentally violates God's covenant requirements.

Jeremiah 5 26 Context

This verse is situated within Jeremiah chapter 5, which forms a significant part of God's compelling case against the kingdom of Judah, explaining the inevitable and severe judgment awaiting them. The chapter systematically lists their transgressions: profound unfaithfulness, widespread idolatry (v. 7-8), and critically, a pervasive system of social injustice. It juxtaposes God's enduring faithfulness, evidenced by His meticulous providential care for nature (v. 22-24), with the people's hardened, rebellious, and unfaithful hearts (v. 23). God notes their complete lack of reverence for Him and their refusal to heed warnings. Jeremiah has attempted to find even one truly righteous person within Jerusalem (v. 1) but fails, paving the way for God's declared wrath. Verse 26 then provides a graphic, specific example of this deep moral decay, where God's people act as predators, directly preceding God's rhetorical question, "Should I not punish them for these things?" (v. 29).

Historically, the prophet Jeremiah delivered these pronouncements during the turbulent decades leading up to the Babylonian exile, primarily under the reigns of Kings Jehoiakim and Zedekiah in the late 7th and early 6th centuries BCE. Despite periods of national revival, particularly during the earlier reign of King Josiah, the spiritual and moral fabric of Judah had largely disintegrated. There was a stark economic disparity, with the wealthy and powerful frequently exploiting the vulnerable, such as widows, orphans, and foreigners. Outward religious rituals persisted, often providing a false sense of security (cf. Jeremiah 7), but were devoid of genuine internal transformation and righteous living. This context highlights the profound disappointment and severe judgment embedded in Jeremiah 5:26.

Jeremiah 5 26 Word analysis

• For among my people: This phrase shockingly pinpoints the source of the wickedness—within God's own chosen covenant community. It intensifies the gravity of the sin, as those entrusted with God's law of justice and love are instead found to be the perpetrators of injustice, revealing a profound internal betrayal of their calling.

• are found: Hebrew: nimts'u (נִמְצְאוּ), signifying a pervasive, observable reality rather than isolated or hidden incidents. Their wickedness is openly prevalent, discovered by God, and indicative of an entrenched, undeniable evil within the very fabric of society.

• wicked men: Hebrew: resha'im (רְשָׁעִים). This term designates those who are morally and legally culpable, unjust, and fundamentally opposed to God's righteous ways. It denotes individuals who intentionally flout divine and human laws, especially those concerning fairness and care for the vulnerable, making their actions an anathema to righteousness.

• they lay wait: Hebrew: ye'erovun (יְאֱרֹבוּן), from the root arav, meaning "to lie in ambush" or "to set a trap." This implies premeditation, secrecy, and malicious intent. Their actions are not accidental but calculated, strategic, and often clandestine, designed to catch victims unawares.

• as he that setteth snares: Hebrew: ke-mashekkh'him (כְמַשֵּׁכִים) — more specifically, "as fowlers who bend (to hide)" or "as those who crouch and spread nets." This vivid imagery portrays the cunning and deceptive methods these wicked individuals employ. Like a fowler who patiently hides, strategically places bait, and meticulously prepares to ensnare, these individuals operate with guile, underscoring the deceitful and calculated nature of their schemes.

• they set a trap: Hebrew: yatishu machablim (יָשִׁים מַחְבָּלִים) — more literally, "they place nets" or "they plant poles for nets." Machablim refers directly to the nets or snares themselves. This reinforces the idea of prepared, specific devices, often invisible or disguised, meticulously designed to capture. It signifies active and intentional preparation for their exploitative acts, showing their wicked enterprise to be methodical and well-orchestrated.

• they catch men: Hebrew: yalchedun anashim (יִלְכְּדוּ אֲנָשִׁים). This is the shocking and tragic culmination of the fowler metaphor. The victims are not animals, but fellow human beings. This highlights the inhumane, morally reprehensible nature of their actions, reducing others to mere prey for their own selfish, predatory gain, signifying a profound level of social injustice and disregard for human dignity.

• "For among my people are found wicked men": This phrase strongly groups together to underscore the tragic irony and deep theological crisis at hand: those who claim to be God's people and are called to live righteously are, in fact, engaging in overt wickedness. It highlights internal spiritual corruption that God Himself clearly perceives and judges.

• "they lay wait, as he that setteth snares; they set a trap": This group of phrases elaborates on the initial accusation with a potent and detailed metaphor. It describes not just generic wrongdoing, but a deliberate, methodical, and predatory approach to sin. "Laying wait" implies patient, calculating observation for opportunity, and "setting snares" and "traps" specifies the meticulous, strategic, and often covert methods employed to ensnare victims. It paints a picture of cunning deception meticulously deployed for nefarious advantage.

• "they catch men": This concluding phrase brings the analogy to a stark and horrifying conclusion. It eradicates any ambiguity that their actions might be minor or indirect. They are actively, deliberately, and effectively exploiting and ensnaring their fellow human beings for their own wicked ends, thus perpetrating profound social injustice. This direct object, "men," brings the analogy from abstract imagery to concrete human suffering, signifying a grievous sin that necessitates divine judgment.

Jeremiah 5 26 Bonus section

The profound impact of Jeremiah 5:26 is significantly amplified by the choice of specific Hebrew terms, which strongly evoke the world of hunting and capture, underscoring a type of spiritual predation that goes beyond mere economic exploitation. The repeated emphasis on premeditation suggests this is not accidental wrongdoing, but rather a deliberate, widespread problem, hinting at a cultural environment where such deceitful practices may have become regrettably common or even normalized among those who maintained a veneer of religiosity. The irony is deeply layered, as "my people" were meant to represent God's just order, acting as protectors and examples of righteousness. Yet, they are instead turning on one another, mimicking hunters within their own flock. This pervasive and systemic injustice was a core reason for the impending Babylonian exile, forcefully illustrating the inextricable link between ethical living, social righteousness, and genuine faithfulness to God within the biblical worldview. It powerfully asserts that external ritual and profession of faith are rendered meaningless and even abhorrent to God when devoid of internal transformation and practical justice.

Jeremiah 5 26 Commentary

Jeremiah 5:26 serves as a trenchant indictment of the profound moral decay within the very heart of Judah. The prophet exposes a chilling reality: individuals within God's own "people" have degenerated into predators, actively preying upon their own community. The vivid metaphor of a fowler, patiently and cunningly setting traps to "catch men," eloquently illustrates the deliberate, strategic, and exploitative essence of their wickedness. This is not merely about isolated acts of sin but describes a pervasive, almost systemic pattern of social injustice where the powerful and covetous deceitfully exploit the vulnerable. The passage underscores a tragic hypocrisy where outward religious adherence tragically conceals deep internal moral corruption and a complete abandonment of God's covenantal demands for justice, compassion, and love for one's neighbor. God unequivocally declares that His people, far from exemplifying righteousness, have become the very opposite of His intentions, ensnaring and harming others for personal gain, thereby invoking His righteous judgment. This verse remains a timeless reminder that authentic faith is intrinsically linked not only to devotion to God but also to living righteously and enacting justice within human society.