Jeremiah 5:5
Jeremiah 5:5 in Multiple Translations
I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains.
I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.
I will get me unto the great men, and will speak unto them; for they know the way of Jehovah, and the law of their God. But these with one accord have broken the yoke, and burst the bonds.
I will go to the great men and have talk with them; for they have knowledge of the way of the Lord and of the behaviour desired by their God. But as for these, their one purpose is a broken yoke and burst bands.
Let me go to and talk to the ones in charge. They would surely know what the Lord wants, God's right way of living.” But they had all broken off the yoke as well, and ripped off the chains.
I will get me vnto the great men, and will speake vnto them: for they haue knowen the way of the Lord, and the iudgement of their God: but these haue altogether broken the yoke, and burst the bondes.
I get me to the great, and I speak with them, For they have known the way of Jehovah, The judgment of their God.' Surely they together have broken the yoke, They have drawn away the bands.
I will go to the great men and will speak to them, for they know the way of the LORD, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds.
I will go to the great men, and will speak to them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.
I will go therefore to the great men, and I will speak to them: for they known the way of the Lord, the judgement of their God: and behold these have together broken the yoke more, and have burst the bonds.
So, I will go and talk to their leaders, because they surely know how God wants them to conduct their lives.” But they also have stopped obeying Yahweh [MET], and they will not allow him to lead them.
Berean Amplified Bible — Jeremiah 5:5
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 5:5 Interlinear (Deep Study)
BIB
HEB
אֵֽלֲכָה
לִּ֤/י
אֶל
הַ/גְּדֹלִים֙
וַ/אֲדַבְּרָ֣ה
אוֹתָ֔/ם
כִּ֣י
הֵ֗מָּה
יָדְעוּ֙
דֶּ֣רֶךְ
יְהוָ֔ה
מִשְׁפַּ֖ט
אֱלֹהֵי/הֶ֑ם
אַ֣ךְ
הֵ֤מָּה
יַחְדָּו֙
שָׁ֣בְרוּ
עֹ֔ל
נִתְּק֖וּ
מוֹסֵרֽוֹת
אֵֽלֲכָה
yâlak
H3212
to walk
V-Qal-1cs
לִּ֤/י
Prep | Suff
אֶל
ʼêl
H413
to(wards)
Prep
הַ/גְּדֹלִים֙
gâdôwl
H1419
Great (Sea)
Art | Adj
וַ/אֲדַבְּרָ֣ה
dâbar
H1696
to speak
Conj | V-Piel-1cs
אוֹתָ֔/ם
ʼêth
H853
Obj.
DirObjM | Suff
כִּ֣י
kîy
H3588
for
Conj
הֵ֗מָּה
hêm
H1992
they(masc.)
Pron
יָדְעוּ֙
yâdaʻ
H3045
to know
V-Qal-Perf-3cp
דֶּ֣רֶךְ
derek
H1870
way
N-cs
יְהוָ֔ה
Yᵉhôvâh
H3068
The Lord
N-proper
מִשְׁפַּ֖ט
mishpâṭ
H4941
justice
N-ms
אֱלֹהֵי/הֶ֑ם
ʼĕlôhîym
H430
God
N-mp | Suff
אַ֣ךְ
ʼak
H389
surely
DirObjM
הֵ֤מָּה
hêm
H1992
they(masc.)
Pron
יַחְדָּו֙
yachad
H3162
unitedness
Adv
שָׁ֣בְרוּ
shâbar
H7665
to break
V-Qal-Perf-3cp
עֹ֔ל
ʻôl
H5923
yoke
N-ms
נִתְּק֖וּ
nâthaq
H5423
to tear
V-Piel-Perf-3cp
מוֹסֵרֽוֹת
môwçêr
H4147
bond
N-cp
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 5:5
אֵֽלֲכָה
yâlak
H3212
"to walk"
V-Qal-1cs
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
לִּ֤/י
""
Prep | Suff
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/גְּדֹלִים֙
gâdôwl
H1419
"Great (Sea)"
Art | Adj
In the Bible, this Hebrew word means something or someone great, whether in size, age, or importance. It appears in descriptions of the Great Sea and the Philistines. The word is used to convey a sense of magnitude or grandeur.
Definition: adj great Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
Usage: Occurs in 499 OT verses. KJV: [phrase] aloud, elder(-est), [phrase] exceeding(-ly), [phrase] far, (man of) great (man, matter, thing,-er,-ness), high, long, loud, mighty, more, much, noble, proud thing, [idiom] sore, ([idiom]) very. See also: Genesis 1:16; Joshua 7:26; 1 Kings 20:13.
וַ/אֲדַבְּרָ֣ה
dâbar
H1696
"to speak"
Conj | V-Piel-1cs
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Definition: : speak/tell/command 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight
Usage: Occurs in 1049 OT verses. KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. See also: Genesis 8:15; Exodus 12:25; Leviticus 23:9.
אוֹתָ֔/ם
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
הֵ֗מָּה
hêm
H1992
"they(masc.)"
Pron
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Definition: they, these, the same, who
Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.
יָדְעוּ֙
yâdaʻ
H3045
"to know"
V-Qal-Perf-3cp
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.
דֶּ֣רֶךְ
derek
H1870
"way"
N-cs
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
יְהוָ֔ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
מִשְׁפַּ֖ט
mishpâṭ
H4941
"justice"
N-ms
Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.
Definition: : judgement/punishment 1) judgment, justice, ordinance 1a) judgment 1a1) act of deciding a case 1a2) place, court, seat of judgment 1a3) process, procedure, litigation (before judges) 1a4) case, cause (presented for judgment) 1a5) sentence, decision (of judgment) 1a6) execution (of judgment) 1a7) time (of judgment) 1b) justice, right, rectitude (attributes of God or man) 1c) ordinance 1d) decision (in law) 1e) right, privilege, due (legal) 1f) proper, fitting, measure, fitness, custom, manner, plan
Usage: Occurs in 406 OT verses. KJV: [phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong. See also: Genesis 18:19; 1 Kings 2:3; Psalms 1:5.
אֱלֹהֵי/הֶ֑ם
ʼĕlôhîym
H430
"God"
N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אַ֣ךְ
ʼak
H389
"surely"
DirObjM
This Hebrew word is used to emphasize something, like saying 'surely' or 'certainly'. It can also be used to limit or restrict something, like saying 'only' or 'but'.
Definition: 1) indeed, surely (emphatic) 2) howbeit, only, but, yet (restrictive)
Usage: Occurs in 157 OT verses. KJV: also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, [phrase] wherefore, yet (but). See also: Genesis 7:23; 2 Kings 23:35; Psalms 23:6.
הֵ֤מָּה
hêm
H1992
"they(masc.)"
Pron
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Definition: they, these, the same, who
Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.
יַחְדָּו֙
yachad
H3162
"unitedness"
Adv
This adverb means together, describing people doing something in unity, like in Psalm 133:1.
Definition: 1) union, unitedness
Usage: Occurs in 139 OT verses. KJV: alike, at all (once), both, likewise, only, (al-) together, withal. See also: Genesis 13:6; Psalms 62:10; Psalms 2:2.
שָׁ֣בְרוּ
shâbar
H7665
"to break"
V-Qal-Perf-3cp
This word means to break or shatter something, either physically or emotionally. It can also mean to burst or rupture, and is often used to describe intense violence or destruction. In the Bible, it's translated as break or crush.
Definition: 1) to break, break in pieces 1a) (Qal) 1a1) break, break in or down, rend violently, wreck, crush, quench 1a2) to break, rupture (fig) 1b) (Niphal) 1b1) to be broken, be maimed, be crippled, be wrecked 1b2) to be broken, be crushed (fig) 1c) (Piel) to shatter, break 1d) (Hiphil) to cause to break out, bring to the birth 1e) (Hophal) to be broken, be shattered Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Usage: Occurs in 143 OT verses. KJV: break (down, off, in pieces, up), broken (-hearted), bring to the birth, crush, destroy, hurt, quench, [idiom] quite, tear, view (by mistake for H7663 (שָׂבַר)). See also: Genesis 19:9; Isaiah 27:11; Psalms 3:8.
עֹ֔ל
ʻôl
H5923
"yoke"
N-ms
This word refers to a yoke, which is a wooden beam placed over the necks of animals to help them pull heavy loads. In the Bible, it can also mean a burden or a responsibility, like in Matthew 11:30 where Jesus talks about His yoke being easy.
Definition: yoke
Usage: Occurs in 34 OT verses. KJV: yoke. See also: Genesis 27:40; Isaiah 10:27; Isaiah 9:3.
נִתְּק֖וּ
nâthaq
H5423
"to tear"
V-Piel-Perf-3cp
To tear or pull something away from something else, like pulling a plant out of the ground or separating two things, is what this word means, and it can also describe being separated or torn apart.
Definition: 1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out 1a) (Qal) 1a1) to draw away 1a2) to draw or pull off 1a3) to pull or tear away 1b) (Niphal) 1b1) to be drawn away, be drawn out 1b2) to be torn apart or in two, be snapped 1b3) to be separated 1c) (Piel) 1c1) to tear apart, snap 1c2) to tear out, tear up, tear away 1d) (Hiphil) 1d1) to draw away 1d2) to drag away 1e) (Hophal) to be drawn away
Usage: Occurs in 26 OT verses. KJV: break (off), burst, draw (away), lift up, pluck (away, off), pull (out), root out. See also: Leviticus 22:24; Isaiah 5:27; Psalms 2:3.
מוֹסֵרֽוֹת
môwçêr
H4147
"bond"
N-cp
This word refers to a bond or restraint, often used to describe a rope or halter. In Job 39:10, it describes a rope used to guide an ox, while in Isaiah 58:6, it symbolizes the bond of oppression. It represents control or limitation.
Definition: band, bond
Usage: Occurs in 11 OT verses. KJV: band, bond. See also: Job 39:5; Isaiah 52:2; Psalms 2:3.
Study Notes — Jeremiah 5:5
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 5:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 5:5
- Jamieson-Fausset-Brown on Jeremiah 5:5
- Matthew Poole's Commentary on Jeremiah 5:5
- Trapp's Commentary on Jeremiah 5:5
- Ellicott's Commentary on Jeremiah 5:5
- Adam Clarke's Commentary on Jeremiah 5:5
- Cambridge Bible on Jeremiah 5:5
- Barnes' Notes on Jeremiah 5:5
- Whedon's Commentary on Jeremiah 5:5
- Sermons on Jeremiah 5:5
Context — No One Is Just
3O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent.
4Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God.
5I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains.
6Therefore a lion from the forest will strike them down, a wolf from the desert will ravage them. A leopard will lie in wait near their cities, and everyone who ventures out will be torn to pieces. For their rebellious acts are many, and their unfaithful deeds are numerous. 7“Why should I forgive you? Your children have forsaken Me and sworn by gods that are not gods. I satisfied their needs, yet they committed adultery and assembled at the houses of prostitutes.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:20 | “For long ago you broke your yoke and tore off your chains, saying, ‘I will not serve!’ Indeed, on every high hill and under every green tree you lay down as a prostitute. |
| 2 | James 2:5–7 | Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him? But you have dishonored the poor. Is it not the rich who oppress you and drag you into court? Are they not the ones who blaspheme the noble name by which you have been called? |
| 3 | Matthew 19:23–26 | Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” |
| 4 | Acts 4:26–27 | The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’ In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. |
| 5 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
| 6 | Luke 18:24 | Seeing the man’s sadness, Jesus said, “How hard it is for the rich to enter the kingdom of God! |
| 7 | Ezekiel 22:6–8 | See how every prince of Israel within you has used his power to shed blood. Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed. You have despised My holy things and profaned My Sabbaths. |
| 8 | Micah 3:1–4 | Then I said: “Hear now, O leaders of Jacob, you rulers of the house of Israel. Should you not know justice? You hate good and love evil. You tear the skin from my people and strip the flesh from their bones. You eat the flesh of my people after stripping off their skin and breaking their bones. You chop them up like flesh for the cooking pot, like meat in a cauldron.” Then they will cry out to the LORD, but He will not answer them. At that time He will hide His face from them because of the evil they have done. |
| 9 | Psalms 2:2–3 | The kings of the earth take their stand and the rulers gather together, against the LORD and against His Anointed One: “Let us break Their chains and cast away Their cords.” |
| 10 | Micah 7:3–4 | Both hands are skilled at evil; the prince and the judge demand a bribe. When the powerful utters his evil desire, they all conspire together. The best of them is like a brier; the most upright is sharper than a hedge of thorns. The day for your watchmen has come, the day of your visitation. Now is the time of their confusion. |
Jeremiah 5:5 Summary
[This verse is saying that even the powerful and important people in Judah had turned away from God and were living in sin, just like the poor people. They had rejected God's authority and were doing their own thing, which is why Jeremiah says they 'broke the yoke and tore off the chains'. This is similar to what the apostle Paul says in Romans 1:21-23, where he talks about how people can know God but still refuse to honor Him. We can see the same kind of rebellion in our own lives when we refuse to listen to God's voice and do our own thing instead, as warned in Proverbs 12:1.]
Frequently Asked Questions
What does it mean to 'break the yoke and tear off the chains' in Jeremiah 5:5?
This phrase refers to the people's rebellion against God's authority and their refusal to submit to His will, as seen in other scriptures like Isaiah 58:6 and Galatians 5:1, where freedom in Christ is contrasted with bondage to sin.
Why did the prophet Jeremiah expect the powerful to know the way of the Lord?
Jeremiah expected the powerful to know the way of the Lord because they were in positions of leadership and should have been setting a good example for the people, as seen in Romans 2:17-24, where the apostle Paul talks about the responsibility of those who know God's law.
How does this verse relate to the rest of the chapter?
This verse is part of a larger context in which Jeremiah is lamenting the sin and rebellion of the people, and warning them of the consequences of their actions, as seen in Jeremiah 5:3-4 and Jeremiah 5:6-7.
What can we learn from the fact that both the poor and the powerful were guilty of rebellion against God?
We can learn that sin is not limited to any particular socio-economic group, and that all people are equally in need of God's forgiveness and redemption, as seen in Romans 3:23 and Ephesians 2:1-3.
Reflection Questions
- What are some ways in which I might be 'breaking the yoke and tearing off the chains' in my own life, and how can I submit to God's will instead?
- How can I, like Jeremiah, be a voice of warning and correction to those around me, especially those in positions of power and influence?
- What are some areas in my life where I may be trusting in my own strength and power, rather than relying on God's wisdom and guidance?
- How can I cultivate a heart of humility and repentance, like the one described in 1 Peter 5:6-7, and avoid the kind of hardness of heart that Jeremiah saw in the people of Judah?
Gill's Exposition on Jeremiah 5:5
I will get me unto the great men, and speak unto them,.... The princes, nobles, and judges, the elders of the people, the scribes and doctors of the law: for they have known the way of the Lord, and
Jamieson-Fausset-Brown on Jeremiah 5:5
I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.
Matthew Poole's Commentary on Jeremiah 5:5
I will get me unto the great men, i.e. to the nobles, both prince and priest, that have more time to consider these things, have been better taught and educated, . Not that Jeremiah had any better thoughts of these, but as carrying a great probability with it. For they have known: had it been only among those, in the former verse, it might have been more excusable; but it is in the very nobles themselves; the state is wholly corrupt, from head to foot, who cannot plead ignorance, therefore the more inexcusable. These have altogether broken the yoke, and burst the bonds; these are more refractory than the other, more heady and obstinate; no law of God is able to hold them, ,3: see ,27. There is not one better than another among them, whether poor or rich.
Trapp's Commentary on Jeremiah 5:5
Jeremiah 5:5 I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.Ver. 5. I will get me unto the great men.] Who have been better bred, and abound with leisure, and other helps to holy living. But these have altogether broken the yoke.] Of God, of the law, and of discipline. These are lawless and awless, and think they may lay the reins in the neck, and run riot.
Ellicott's Commentary on Jeremiah 5:5
(5) I will get me.—The prophet turns from the masses to the few, from the poor to the great, repeating, as with a grave, indignant irony, the words that describe the true wisdom which he has not found in the former, but hopes to find in the latter. But these.—Better, as less ambiguous, Surely they too. The clause begins with the same word as that in Jeremiah 5:4. What is meant is that the great as well as the poor, the learned as well as the ignorant, are altogether evil, the former even more defiant in breaking through all conventional constraints than the latter.
Adam Clarke's Commentary on Jeremiah 5:5
Verse 5. I will get me unto the great men] Those whose circumstances and rank in life gave them opportunities of information which the others could not have, for the reasons already given. These have altogether broken the yoke] These have cast aside all restraint, have acted above law, and have trampled all moral obligations under their feet, and into their vortex the lower classes of the people have been swept away. Solon said, "The laws are like cobwebs; they entangle the small fry, but the great ones go through them, and carry all away with them."
Cambridge Bible on Jeremiah 5:5
5. they know] As experts they have leisure to study the Law, and to learn therefrom the will of God. broken the yoke, and burst the bands] of the Law and of obedience. The bands are the fastenings of the yoke upon the neck of the beasts that bear it. For the phrase cp. Jeremiah 2:20. As oxen which have broken loose, and are straying, so have the rebellious leaders of the people cast off obedience and service. This verse suggested images to Dante: “A lion’s aspect, which appeared to me, He seemed as if against me he were coming With head uplifted, and with ravenous hunger, So that it seemed the air was afraid of him; And a she-wolf, that with all hungerings Seemed to be laden in her meagreness, And many folk has caused to live forlorn!” Inferno, Canto I. ll. 45–51. Longfellow’s Trans.
Barnes' Notes on Jeremiah 5:5
They have known ... - Men of education, who read the Scriptures, and learn from them the nature of God’s judgments. But these - literally, surely they (compare Jeremiah 5:4). The yoke - The Mosaic law.
Whedon's Commentary on Jeremiah 5:5
4, 5. This corruption extends to high as well as low. The prophet thought that those who showed this lack of truth and uprightness were of the baser sort — the poor and the foolish; but on betaking
Sermons on Jeremiah 5:5
| Sermon | Description | |
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The Great Commission by Paul Washer | In this sermon, the preacher emphasizes the importance of not getting distracted from the main purpose of Christianity. He highlights that Christianity is not just about being mora |
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America's Greatest Need by Russ Sukhia | In this sermon, the speaker addresses the decline of American churches in recent decades, where the focus has shifted from meaty sermons and doctrinally sound hymns to short, simpl |
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Just Vessels by Jackie Pullinger | This sermon emphasizes the importance of ministering to the poor, highlighting how God chooses the weak and needy to shame the strong, and how reaching out to the poor can lead to |
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(Demonology) How the Warfare Goes by Willie Mullan | In this sermon, the preacher discusses the power of the devil and his influence over various realms, including the political, physical, mental, and spiritual realms. The preacher e |
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Integrity: Prosperity Gospel by Femi Adeley by Femi Adeleye | This sermon addresses the dangers and misconceptions of the prosperity gospel, highlighting how it can lead to materialism, misinterpretation of Scripture, and a focus on personal |
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(Beginnings) Faith by Zac Poonen | In this sermon, the speaker discusses the concept of salvation and its connection to faith. He emphasizes that salvation in the New Testament is not just about being saved from hel |
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Useful for the Master - Part 4 by Jackie Pullinger | This sermon emphasizes the importance of ministering to the poor as a fundamental requirement for all Christians, highlighting God's heart for the marginalized and the need to reac |