Jeremiah 33:24
in Jeremiah 33“Have you not noticed what these people are saying: ‘The LORD has rejected the two families He had chosen’? So they despise My people and no longer regard them as a nation.
BSB
The same verse in ASV and KJV ▾
ASV
Considerest thou not what this people have spoken, saying, The two families which Jehovah did choose, he hath cast them off? thus do they despise my people, that they should be no more a nation before them.
KJV
Considerest thou not what this people have spoken, saying, The two families which the Lord hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.
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This verse in Jeremiah 33
Commentary
9 notes on this verseThe two families which the Lord hath chosen - Some think these refer to the two kingdoms of Israel and Judah; but they never can be considered as two distinct families, being of one and the same race. Others think that the families of Jacob and David are intended; but neither were these distinct. If the two families which had the priesthood be not meant, then the regal family of David, and the sacerdotal family of Jacob through Levi, may be designed. See Jer 33:
This site's exposition
Moreover, the word of the LORD
on Jeremiah 33:23-26
The final word quotes a taunt before answering it: “The LORD has rejected the two families He had chosen.” The answer ties Israel's standing to creation. The LORD would reject “the descendants of Jacob” only if He had not established “My covenant with the day and the night.”
This site's exposition
The LORD has rejected the two families
Jamieson, Fausset and Brown take them as Judah and Israel, while Clarke leans toward the royal line of David and the priestly line of Levi. The Lord still calls them his people, and Jamieson, Fausset and Brown find the answer to the taunt in that phrase.
The record, by era
The Puritans and the Awakening4 voices
Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and the subjection of Christians to him, till day and night come to an end.
God speaketh once, yea, twice, for the encouragement of his people. We are not only so disobedient that we have need of precept upon precept to bring us to our duty, but so distrustful that we have need of promise upon promise to bring us to our comfort. This word, as the former, came to Jeremiah when he was in prison.
22 ), and has continued ever since, Ps. xix. The morning and the evening have both of them their regular outgoings ( Ps. lxv. 8 ); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken.
quarantine:debris (2026-07-29) — leading-citation-number+unbalanced-parens
Considerest thou not what this people have spoken,....
The Nineteenth Century1 voice
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
38:1). the two families--Judah and Israel. before them--in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.
quarantine:debris (2026-07-29) — unbalanced-parens
1 more voice on this verse
The Nineteenth Century1 voice
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Considerest thou not - literally, Hast thou not seen, i. e., noticed? This people - i. e., the Jews. Thus ... - Or, and “My people they have despised,” so that they are “no more a nation” in their sight. They say that God has rejected Judah as well as Israel: and thus they despise themselves in their relation to God as His covenant-people, by regarding their national existence as about immediately to cease forever.
The words behind it
21 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| הֲל֣וֹא | halo' | ¿ not | H3808 → | 5168 times |
| רָאִ֗יתָ | raita | have you seen | H7200 → | 1300 times |
| מָֽה־ | mah- | what? | H4100 → | 752 times |
| הָעָ֤ם | haam | the people | H5971 → | 1873 times |
| הַזֶּה֙ | hazeh | <the> this | H2088 → | 1180 times |
| דִּבְּר֣וּ | diberu | have they said | H1696 → | 1141 times |
| לֵאמֹ֔ר | lemor | <to> saying | H559 → | 5305 times |
| שְׁתֵּ֣י | shetei | [the] two | H8147 → | 768 times |
| הַמִּשְׁפָּח֗וֹת | hamishpachot | the clans | H4940 → | 303 times |
| אֲשֶׁ֨ר | ʾasher | which | H834 → | 5497 times |
| בָּחַ֧ר | bachar | he chose | H977 → | 171 times |
| יְהוָ֛ה | yahweh | Yahweh | H3068 → | 6520 times |
| בָּהֶ֖ם | bahem | <in> <the> them | ||
| וַיִּמְאָסֵ֑ם | vaiyimasem | and he has rejected them | H3988 → | 76 times |
| וְאֶת־ | veet | and <obj.> | H853 → | 10935 times |
| עַמִּי֙ | ʾami | people my | H5971 → | 1873 times |
| יִנְאָצ֔וּן | yinatzun | they spurn ! | H5006 → | 25 times |
| מִֽהְי֥וֹת | mihyot | from being | H1961 → | 3559 times |
| ע֖וֹד | od | again | H5750 → | 490 times |
| גּ֥וֹי | goy | a nation | H1471 → | 561 times |
| לִפְנֵיהֶֽם׃ ס | lifneihem | <to> before them | H6440 → | 2123 times |
הֲל֣וֹא¿ not
halo'H3808 →5168 times
רָאִ֗יתָhave you seen
raitaH7200 →1300 times
מָֽה־what?
mah-H4100 →752 times
הָעָ֤םthe people
haamH5971 →1873 times
הַזֶּה֙<the> this
hazehH2088 →1180 times
דִּבְּר֣וּhave they said
diberuH1696 →1141 times
לֵאמֹ֔ר<to> saying
lemorH559 →5305 times
שְׁתֵּ֣י[the] two
sheteiH8147 →768 times
הַמִּשְׁפָּח֗וֹתthe clans
hamishpachotH4940 →303 times
אֲשֶׁ֨רwhich
ʾasherH834 →5497 times
בָּחַ֧רhe chose
bacharH977 →171 times
יְהוָ֛הYahweh
yahwehH3068 →6520 times
בָּהֶ֖ם<in> <the> them
bahem
וַיִּמְאָסֵ֑םand he has rejected them
vaiyimasemH3988 →76 times
וְאֶת־and <obj.>
veetH853 →10935 times
עַמִּי֙people my
ʾamiH5971 →1873 times
יִנְאָצ֔וּןthey spurn !
yinatzunH5006 →25 times
מִֽהְי֥וֹתfrom being
mihyotH1961 →3559 times
ע֖וֹדagain
odH5750 →490 times
גּ֥וֹיa nation
goyH1471 →561 times
לִפְנֵיהֶֽם׃ ס<to> before them
lifneihemH6440 →2123 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 83:4saying, “Come, let us erase them as a nation; may the name of Israel be remembered no more.”
it leads to
- Jeremiah 48:2
There is no longer praise for Moab; in Heshbon they devise evil against her: ‘Come, let us cut her off from nationhood.’ You too, O people of Madmen, will be silenced; the sword will…
- Jeremiah 11:19
For I was like a gentle lamb led to slaughter; I did not know that they had plotted against me: “Let us destroy the tree with its fruit; let us cut him off from…
- Psalms 74:8
They said in their hearts, “We will crush them completely.” They burned down every place where God met us in the land.
- Esther 3:6–9
And when he learned the identity of Mordecai’s people, he scorned the notion of laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai’s people, the Jews, throughout the kingdom of…
- Acts 9:1–2
Meanwhile, Saul was still breathing out murderous threats against the disciples of the Lord. He approached the high priest
- Jeremiah 48:2
Where this verse is studied
About Jeremiah
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Carl Friedrich Keil, The Prophecies of Jeremiah; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.