But they didn't listen, nor inclined their ear to turn from their wickedness, to burn no incense to other gods.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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But they didn't listen, nor inclined their ear to turn from their wickedness, to burn no incense to other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they did not listen. They refused to pay attention or turn from their wickedness in burning incense to other gods.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
But they didn't listen, nor inclined their ear to turn from their wickedness, to burn no incense to other gods.
But they did not listen or incline their ears; they did not turn from their wickedness or stop burning incense to other gods.
But they did not listen or incline their ears; they did not turn from their wickedness or stop burning incense to other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they would not heare nor incline their eare to turne from their wickednes, and to burne no more incense vnto other gods.
But they heard not, nor inclined their ear to turn from their evil ways, and not to sacrifice to strange gods.
and they have not hearkened nor inclined their ear, to turn back from their wickedness, not to make perfume to other gods,
and they have not listened nor inclined their ear to turn back from their wickedness, not to make incense to other gods,
But they did not listen. They refused to pay attention or turn from their wickedness in burning incense to other gods.
But they did not listen. They refused to pay attention or turn from their wickedness in burning incense to other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they didn’t listen and didn’t incline their ear. They didn’t turn from their wickedness, to stop burning incense to other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense to other gods.
But you refused to listen or to pay attention. You didn't stop their wickedness or burning incense in worship of other gods.
But they gave no attention, and their ears were not open so that they might be turned from their evil-doing and from burning perfume to other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to forbear offering unto other gods.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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Grammatical profile
Verb forms
Repetition
A word recurs within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In the original languages it is 12 Hebrew tokens and 17 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Jeremiah 44:5 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
וְלֹ֤א שָֽׁמְעוּ֙ וְלֹא הִטּ֣וּ אֶת אָזְנָ֔ם לָשׁ֖וּב מֵרָֽעָתָ֑ם לְבִלְתִּ֥י קַטֵּ֖ר לֵאלֹהִ֥ים אֲחֵרִֽים
But they didn't listen, nor inclined their ear to turn from their wickedness, to burn no incense to other gods.
World English Bible · Public Domain
In the Septuagint, Jeremiah is about an eighth shorter than the Hebrew and arranges its material differently — the Oracles Against the Nations (Hebrew chapters 46–51) appear in the middle of the Greek book, after 25:13. Because the chapter and verse boundaries do not line up, a verse-for-verse comparison with the Hebrew is not shown.
A verse-for-verse comparison isn’t shown here because the chapters and verses don’t line up. Switch to the LXX edition with the MT / LXX toggle above to read the Greek directly.
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from a public-domain English Septuagint. How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
וְלָא קַבִּילוּ וְלָא אַרְכִינוּ יַת אוּדְנֵיהוֹן לְמֵיתַב מִבִּשְׁתְּהוֹן בְּדִיל דְלָא לְאַסָקָא בּוּסְמִין לְטַעֲוַת פַּלְחֵי כּוֹכְבַיָא:
(no public-domain English translation for this verse)
Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Jeremiah, in the Prophets, opens this verse with 12 words (11 distinct Hebrew lemmas). Its most distinctive word is biltîy (“except”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Jeremiah 44:5 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Adam Clarke's Commentary
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
John Calvin's Commentaries
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.