The big picture
Jeremiah 11 opens in verse 1 with “The word that came to Jeremiah from the LORD , saying,”, reaches its middle movement near verse 12 with “Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods…”, and closes in verse 23 with “And there shall be no remnant of them: for I will bring evil upon the men of Anathoth…” Repeated or prominent terms include LORD, Judah, evil, words, covenant. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Jeremiah · King James Version · 23Jeremiah 11:1-8
1–8: The word that came to Jeremiah from the LORD , saying,
Jeremiah 11:1–8 opens with “The word that came to Jeremiah from the LORD , saying,” and reaches “Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their…” by its final verse. That movement develops the focus on Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant, with particular weight carried by words, covenant, LORD.
Deep dive
The movement opens with “The word that came to Jeremiah from the LORD , saying,” By verse 4, the text has turned to “Which I commanded your fathers in the day that I brought them forth out of the land of…” It lands on “Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 stated contrast, 4 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
Accusation, warning, invitation to return, judgment, and hope each do different work. The prophet’s first audience anchors later questions about fulfillment. Words such as words, covenant, LORD, fathers, land, commanded tie the complete block together. The central idea, “Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Egypt, God, Hear, Jerusalem, Judah, Obey. Its number language includes one. The nearest hinge to the center comes in verse 6: “Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: words, covenant, LORD, fathers, land, commanded
Verse-by-verse path
- Jeremiah 11:1
“The word that came to Jeremiah from the LORD , saying,” Naming Jeremiah keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Jeremiah 11:2
“Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Jeremiah 11:3
“And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Jeremiah 11:4
“Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Jeremiah 11:5
“That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as…” The line’s distinctive content terms include fathers, flowing, honey. Its relationship to verses 4 and 6 shows what work it does in this passage.
- Jeremiah 11:6
“Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Jeremiah 11:7
“For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:8
“Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
Jeremiah 11:1-8
King James Version1The word that came to Jeremiah from the LORD , saying,
2Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
3And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,
4Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
5That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD .
6Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
7For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.
8Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Jeremiah 11:9-16
9–16: The LORD said unto me, A conspiracy is found among the men of Judah, and…
Jeremiah 11:9–16 opens with “And the LORD said unto me, A conspiracy is found among the men of Judah, and among the…” and reaches “The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a…” by its final verse. That movement develops the focus on Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant, with particular weight carried by Judah, gods, house.
Deep dive
The movement opens with “And the LORD said unto me, A conspiracy is found among the men of Judah, and among the…” By verse 12, the text has turned to “Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto…” It lands on “The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 question, 1 stated contrast, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
Accusation, warning, invitation to return, judgment, and hope each do different work. The prophet’s first audience anchors later questions about fulfillment. Words such as Judah, gods, house, Jerusalem, LORD, altars tie the complete block together. The central idea, “Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Judah, Jerusalem, Baal, Israel. The nearest hinge to the center comes in verse 12: “Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Judah, gods, house, Jerusalem, LORD, altars
Verse-by-verse path
- Jeremiah 11:9
“And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.” Naming Jerusalem and Judah keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Jeremiah 11:10
“They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Jeremiah 11:11
“Therefore thus saith the LORD , Behold, I will bring evil upon them, which they shall not be able to escape; and…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:12
“Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Jeremiah 11:13
“For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:14
“Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:15
“What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Jeremiah 11:16
“The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath…” The line’s distinctive content terms include branches, broken, fair. Its relationship to verses 15 shows what work it does in this passage.
Jeremiah 11:9-16
King James Version9And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
10They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
11Therefore thus saith the LORD , Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
12Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
13For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
14Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.
15What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
16The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
Jeremiah 11:17-23
17–23: For the LORD of hosts, that planted thee, hath pronounced evil against…
Jeremiah 11:17–23 opens with “For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the…” and reaches “And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the…” by its final verse. That movement develops the focus on Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant, with particular weight carried by LORD, evil, hosts.
Deep dive
The movement opens with “For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of…” By verse 20, the text has turned to “But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me…” It lands on “And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 stated contrasts, 4 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
Accusation, warning, invitation to return, judgment, and hope each do different work. The prophet’s first audience anchors later questions about fulfillment. Words such as LORD, evil, hosts, Anathoth, house, name tie the complete block together. The central idea, “Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Anathoth, Baal, Israel, Judah, Prophesy. The nearest hinge to the center comes in verse 20: “But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: LORD, evil, hosts, Anathoth, house, name
Verse-by-verse path
- Jeremiah 11:17
“For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:18
“And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings.” The line’s distinctive content terms include doings, know, knowledge. Its relationship to verses 17 and 19 shows what work it does in this passage.
- Jeremiah 11:19
“But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Jeremiah 11:20
“But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them…” The line’s distinctive content terms include cause, heart, hosts. Its relationship to verses 19 and 21 shows what work it does in this passage.
- Jeremiah 11:21
“Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:22
“Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Jeremiah 11:23
“And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Jeremiah 11:17-23
King James Version17For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
18And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings.
19But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
20But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
21Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD , that thou die not by our hand:
22Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:
23And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
Questions to keep in mind while reading
- Identify the historical crisis, covenant failure, warning, and promised hope.
- Distinguish the prophet’s immediate audience from later biblical connections.
- Do not turn present-day headlines into confident fulfillment claims without textual evidence.
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
Questions beneath the surface
- What account of God, human freedom, responsibility, and the good life emerges from Jeremiah 11?
- Which tension does the chapter refuse to resolve quickly?
- What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
- Where might a sincere reader confuse a familiar tradition with something the text states directly?
Questions for serious personal contemplation
These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.
Observe without rushing
What part of Jeremiah 11 makes you stop, feel unsettled, or feel surprised, and why?
Which detail in the passage would be easiest to overlook? How does that detail change your understanding?
Where do you see tension between what happens and this focus: Jeremiah 11 develops its own movement around LORD, Judah, evil, words, covenant?
What important question does the passage leave open instead of resolving quickly?
Examine your inner life honestly
Which person, response, fear, or desire in the passage feels most like your own life right now?
What assumption about God, other people, or yourself does this text challenge?
Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?
If this Scripture could ask you one direct question, what do you think it would ask?
Respond with wisdom and courage
What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?
How might another faithful person read this situation differently without ignoring the text?
What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?
What question will you carry into prayer this week, and which verses will you keep in front of you?
