What Does Jeremiah 5:9 Mean in the King James?
Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
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 word translated “visit” belongs to a root of attending, appointing, and overseeing, so the verse presents divine attention as an accounting that ends in vengeance.
THE MEANING
Where betrayal becomes a people’s pattern, the LORD’s attention is not passive: this verse names vengeance as the answer. Its language is severe, placing that response in the LORD’s own living self and naming a nation as its target.
WHAT THIS UNDOES
A nation can normalize betrayal and escape an answer for it; this verse rejects that belief.
THE ROOT
אֶפְקֹד
’efqod
GROWS FROM
פקד
To attend to, take account of, appoint, or muster.
The Hebrew word translated “visit” carries more than the sense of stopping by: it is attention directed toward a matter and its charge. Here that attention becomes an accounting, with vengeance named as its consequence.
ALSO GROWS
pequddah: Oversight, appointment, or visitation
פְּקֻדָּה
This noun shows the same root moving from attending to a matter to overseeing or assigning responsibility for it.
paqidh: Officer or overseer
פָּקִיד
The person who oversees a charge grows from the same root as the act of attending to it, sharpening the weight of “visit” here.
נַפְשִׁי
nafshi
GROWS FROM
נפש
Living self, person, or being.
“My soul” is the LORD’s own living self, not a detached force or abstract rule. The verse locates its vengeance in that personal, living self, making the claim intimate and severe.
ALSO GROWS
nefesh chayyah: Living creature or being
נֶפֶשׁ חַיָּה
This phrase shows nefesh naming a living being; here the possessive “my” likewise gives the action to a living self.
nafsho: His life or his own self
נַפְשׁוֹ
This possessive form keeps the same sense of a person’s own living self, illuminating the force of “my soul” in the verse.
תִּתְנַקֵּם
titnaqqem
GROWS FROM
נקם
To avenge or exact vengeance.
“be avenged” in this verse is titnaqqem. The clause assigns vengeance to the LORD’s own self and names the nation as its target. The word does not conceal the violence of that response; it states it directly.
ALSO GROWS
naqam: Vengeance or retribution
נָקָם
The noun names the response the verb describes, making the verse’s threat explicit.
niqmah: Vengeance
נִקְמָה
This related noun keeps the same root’s force of requital, rather than softening the verse into mere observation.
THE PATTERN
The text leaves wrongdoing answerable: it brings the cry and the wrong before God, who claims vengeance as his own.
Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?THE THREAD
Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.Jeremiah’s “visit” and Exodus’s “visit” share the root פקד (paqad): the word brings God’s attention to bear on a matter. Exodus makes the object explicit, sin, while Jeremiah names the severe consequence for a nation.
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