Jeremiah 5:25 — Word Study
WLCעֲוֹנוֹתֵיכֶ֖ם הִטּוּ־ אֵ֑לֶּה וְחַטֹּ֣אותֵיכֶ֔ם מָנְע֥וּ הַטּ֖וֹב מִכֶּֽם׃
BSAYour iniquitiesʻâvôn [moral evil, sin] have divertednâṭâh■ [turned away, withheld] these from youʼêl-leh [specific blessings] your sinschaṭṭâʼâh [guilt, punishment for sin] have deprivedmânaʻ■ [withheld, kept back] of My bountyṭôwb [good things, pleasant welfare]
| Greek | English | Parsing |
|---|---|---|
| עֲוֹנוֹתֵיכֶ֖ם | iniquities your | Noun common feminine plural construct, suffix |
| הִטּוּ־ | they have turned aside | Verb, Hiphil, perfect third person common plural |
| אֵ֑לֶּה | these [things] | Particle |
| וְחַטֹּ֣אותֵיכֶ֔ם | and sins your | Conjunction, noun common feminine plural construct, suffix |
| מָנְע֥וּ | they have withheld | Verb, Qal, perfect third person common plural |
| הַטּ֖וֹב | good | Particle |
| מִכֶּֽם׃ | from you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your iniquities have diverted these from you; your sins have deprived you of My bounty. |
| KJV | ¶ Your iniquities have turned away these things, and your sins have withholden good things from you. |
| ASV | Your iniquities have turned away these things, and your sins have withholden good from you. |
| YLT | Your iniquities have turned these away, And your sins have kept the good from you. |
| WEB | “Your iniquities have turned away these things, and your sins have withheld good from you. |
| BBE | Through your evil-doing these things have been turned away, and your sins have kept back good from you. |
All translations convey the message that sin leads to a loss of blessings, with no significant differences in wording.
The verse consists of two main clauses, each detailing the consequences of the people's actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 5:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Singenerated
Jeremiah 5:25 highlights the impact of the people's iniquities and sins on their relationship with God. Their moral failures have led to a withdrawal of God's blessings, illustrating a theme prevalent throughout the book of Jeremiah. This warning serves as a reminder of the seriousness of sin and its effects on divine favor, echoing similar sentiments found in passages like Jeremiah 2:17-19 and Isaiah 59:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:17–19 | Have you not brought this on yourself by forsaking the LORD your God when He led you in the way? |
| 2 | Jeremiah 3:3 | Therefore the showers have been withheld, and no spring rains have fallen. Yet you have the brazen look of a prostitute; you refuse to be ashamed. |
| 3 | Deuteronomy 28:23–24 | The sky over your head will be bronze, and the earth beneath you iron. |
| 4 | Psalm 107:17–34 | Fools, in their rebellious ways, and through their iniquities, suffered affliction. |
| 5 | Isaiah 59:2 | But your iniquities have built barriers between you and your God, and your sins have hidden His face from you, so that He does not hear. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עֲוֹנוֹתֵיכֶ֖ם, a.vo.no.tei.Khemgenerated
The word עֲוֹן (avon) refers to moral evil or sin, encompassing guilt and the punishment associated with it. It signifies a deviation from what is right, as seen in contexts throughout the Bible, including Psalm 51:5.
In this verse, the plural form indicates the collective iniquities of the people, emphasizing the weight of their moral failings. This word is central to understanding the nature of sin and its consequences in the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses diverted and deprived to convey the effects of sin on God's blessings.
Sentence Structuregenerated
The finite verb הִטּוּ (hi.tu) governs the main clause, indicating the action of turning away, with the object אֵ֑לֶּה ('E.leh) referring to the blessings that have been diverted. The structure emphasizes the cause-and-effect relationship between sin and the loss of divine favor.
The sentence is built around two main actions: the turning away of blessings and the withholding of goodness, illustrating a clear consequence of the people's moral choices.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִטּוּ is rendered as ἐχέκλιναν (echeklinon), which suggests a similar meaning of turning aside or deviating. This choice reflects a consistent interpretation of the moral implications of the people's actions.
The Greek translation captures the essence of the original Hebrew, emphasizing the consequences of their iniquities and sins.
In plain words — the whole versegenerated
Jeremiah 5:25 tells us that the people's iniquities and sins have caused them to lose God's blessings. Their wrongdoing has turned away good things from them, illustrating the serious consequences of their actions.
Frequently Asked Questionsgenerated
It means that the people's moral failures have caused God to withhold good things from them, leading to a loss of His favor.
Sins create a barrier between us and God, preventing us from receiving His blessings and guidance.
This verse teaches that sin has real consequences, affecting not only our lives but also our relationship with God and the blessings He desires to give us.
By being mindful of our actions and striving to live according to God's commandments, we can maintain a close relationship with Him and receive His blessings.
Reflection Questionsgenerated
- What are some areas in my life where I may be turning away from God's guidance?
- How can I be more aware of the consequences of my actions on my relationship with God?
- In what ways can I seek to align my life with God's will to receive His blessings?
- What steps can I take to address any iniquities or sins in my life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the consequences of sin and the withholding of God's goodness.
Your iniquities have turned these things away, and your sins have withholden good things from you. Therefore, if at any time the sea shall pass its bounds, and the rain shall be kept back, verily the hand of the Lord is not shortened,Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 5:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYour iniquities have turned away these things,.... Whereas of late years rain was withheld from them in common, and they had not the former and latter rain in its season, nor the appointed weeks of
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYour iniquities have turned away these things, and your sins have withholden good things from you.
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour iniquities have turned away these things: q.d. Do not say your ground is parched up with drought, or your fruits are corrupted and rotted by too much or unseasonable rain; we have nothing now in so due a course as we were wont to have it. Would you know the reason of it? You have inverted the ordinances and order of nature, have put heaven and earth out of their regular courses, by your iniquities. Your sins have withholden good things from you; that either you have been cut short of these good things, or denied a blessing upon them: by this God would not have profane men think that unusual seasons either for better or worse do come by chance, but as he sees convenient, either for the…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:25 Your iniquities have turned away these [things], and your sins have withholden good [things] from you.Ver. 25. Your iniquities have turned.] See on Isaiah 59:2; Isaiah 1:2.
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) These things.—i.e., the rain and the harvest which, from the prophet’s point of view, had been withheld in consequence of the sins of the people.
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Your iniquities have turned away these things] When these appointed weeks of harvest do not come, should we not examine and see whether this be not in God's judgments? Have not our iniquities turned away these good things from us?
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges25. these things] the blessings mentioned. For the thought cp. Amos 4:6 ff.
Read Cambridge on Jeremiah 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Your iniquities have diverted these from you; your sins have deprived you of My bounty.
“Your iniquities have turned away these things, and your sins have withheld good from you.
Your iniquities have diverted these from you; your sins have deprived you of My bounty.
Your misdeeds have stopped these things from coming. Your sins have deprived you of my bounty.’
Tyndale line
¶ Your iniquities have turned away these things, and your sins have withholden good things from you.
Your iniquities have turned away these things, and your sins have withholden good from you.
Your iniquities have turned away these things, and your sins have withholden good from you.
Your iniquities have turned away these things , and your sins have withheld good things from you.
Yet your iniquities haue turned away these things, and your sinnes haue hindred good things from you.
Strictly literal
Your iniquities have turned away these things, and your sins have withholden from you what is good.
Your iniquities have turned these away, And your sins have kept the good from you.
Your iniquities have turned these away, || And your sins have kept the good from you.
Your iniquities have turned away these things, and your sins have withholden what is good from you.
Your iniquities kept these things from happening. Your sins have stopped good from coming to you.
From the Latin
Your iniquities have turned these things away, and your sins have withholden good things from you.
Simplified
Your wrong actions have taken these benefits from you; your sins have deprived you of my blessings.
Through your evil-doing these things have been turned away, and your sins have kept back good from you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with all seven Hebrew words matched in the Greek translation. This consistency highlights the shared understanding of the text's message across these ancient witnesses.
עֲוֹנוֹתֵיכֶ֖ם הִטּוּ־ אֵ֑לֶּה וְחַטֹּ֣אותֵיכֶ֔ם מָנְע֥וּ הַטּ֖וֹב מִכֶּֽם׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 5:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp2mp
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp