What Does Jeremiah 4:22 Mean in the King James?
For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The same Hebrew verb names both knowing God and knowing how to do good, while the people are skilled in doing evil.
THE MEANING
This verse names a split that can be present now: a person can become adept at harm while remaining unable to recognize the good. The same Hebrew verb describes both knowing God and knowing how to do good, joining relational knowing with moral perception. Capability by itself does not amount to discernment.
WHAT THIS UNDOES
Being clever or effective does not prove you understand what is good; skill in harm can coexist with a failure to recognize the good.
THE ROOT
יָדַע
yādaʿ
GROWS FROM
ידע
y-d-ʿ
To know, recognize, or perceive through encounter.
“known / have no knowledge” in this verse is yādaʿ. English gives you “known” and “knowledge” as separate ideas, but Hebrew repeats ידע, yada, in both halves: they do not know God and they do not know how to do good. The verse ties perceiving God to moral recognition, while the separate root for “wise” shows that their competence is aimed at evil.
ALSO GROWS
yādaʿ: Know, recognize, perceive through encounter.
יָדַע
This verb appears in both “they have not known me” and “to do good they have no knowledge,” joining relational knowing to moral recognition.
daʿat: Knowledge, understanding.
דַּעַת
This noun from the same root points to a capacity to recognize and understand, not merely a store of information.
חֲכָמִים
ḥăḵāmîm
GROWS FROM
חכם
ḥ-k-m
Wisdom or skill; practiced ability.
“wise” in this verse is ḥăḵāmîm. The verse does not say the people lack ability in every sense: חכם marks practiced skill, and here it is directed toward doing evil. That contrast with yada reveals capability without moral perception.
ALSO GROWS
ḥākām: Wise, skilled, capable.
חָכָם
The verse uses its plural form for people whose practical skill is directed toward evil.
ḥokmâ: Wisdom, skill.
חָכְמָה
This branch shows that ability and wisdom can describe practiced competence; the verse makes the direction of that competence matter.
נְבֹנִים
nĕḇōnîm
GROWS FROM
בין
b-y-n
To discern, distinguish, or understand.
The word translated “understanding” comes from בין, the language of discernment. The verse depicts a failure to distinguish good from evil even as action toward evil is highly practiced.
ALSO GROWS
bîn: Discern, distinguish, understand.
בִּין
This verb names the capacity the verse says is missing: recognizing distinctions that matter.
tevûnâ: Understanding, discernment.
תְּבוּנָה
This noun from the same root makes the missing capacity explicit: understanding that can separate one way from another.
THE PATTERN
Repeated practice can make someone skillful in one direction while leaving discernment undeveloped in another.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.THE THREAD
But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.The same root, ידע (yadaʿ), appears in “knoweth me.” Here that knowing is joined to recognizing the LORD’s acts of lovingkindness, judgment, and righteousness. Beside Jeremiah 4:22, the connection makes knowing God and discerning the good part of the same capacity.
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