English Standard Version
Righteous are you, O LORD, when I complain to you; yet I would plead my case before you. Why does the way of the wicked prosper? Why do all who are treacherous thrive?
King James Bible
Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?
American Standard Version
Righteous art thou, O Jehovah, when I contend with thee; yet would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously?
Thou indeed, O Lord, art just, if I plead with thee, but yet I will speak what is just to thee: Why doth the way of the wicked prosper: why is it well with all them that transgress, and do wickedly?
English Revised Version
Righteous art thou, O LORD, when I plead with thee: yet would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously?
Webster's Bible Translation
Righteous art thou, O LORD, when I plead with thee: yet let me speak with thee of thy judgments: Why doth the way of the wicked prosper? why are they all happy that deal very treacherously?
Jeremiah 12:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Evidence that Judah is Unreclaimable, and that the Sore Judgments Threatened cannot be Averted. - As a practical proof of the people's determination not to reform, we have in Jeremiah 11:18-23 an account of the designs of the inhabitants of Anathoth against the prophet's life, inasmuch as it was their ill-will towards his prophecies that led them to this crime. They are determined not to hear the word of God, chiding and punishing them for their sins, and so to put the preacher of this word out of the way. - Jeremiah 11:18. "And Jahveh gave me knowledge of it, and I knew it; then showedst Thou me their doings. Jeremiah 11:19. And I was as a tame lamb that is led to the slaughter, and knew not that they plotted designs against me: Let us destroy the three with the fruit thereof, and cut him off out of the land of the living, that his name may be no more remembered. Jeremiah 11:20. But Jahveh of hosts, that judgeth justly, trieth reins and heart-I shall see Thy vengeance on them, for to Thee have I confided my case. Jeremiah 11:21. Therefore thus hath Jahveh spoken against the men of Anathoth, that seek after thy life, saying, Thou shalt not prophesy in the name of Jahveh, that thou die not by our hand. Jeremiah 11:22. Therefore thus hath Jahveh of hosts spoken: Behold, I will punish them; the young men shall die by the sword, their sons and daughters shall die by famine. Jeremiah 11:23. And a remnant shall not remain to them; for I bring evil upon the men of Anathoth, the year of their visitation."
Jeremiah had not himself observed the designs of the people of Anathoth against his life, because the thing was carried on in secret; but the Lord made it known to him. אז, then, sc. when I knew nought of their murderous intent; cf. Jeremiah 11:19. "Their doings," i.e., those done in secret. Jeremiah 11:19. כּבשׂ , agnus mansuetus, a tame pet-lamb, such as the Arabs used to keep, such as the Hebrews too, 2 Samuel 12:3, kept; familiar with the household, reared by them in the house, that does not suspect when it is being taken to be killed. In like manner Jeremiah had no suspicion that his countrymen were harbouring evil designs against him. These designs are quoted directly without לאמר. The saying is a figurative or proverbial one: we will destroy the tree בּלחמו. This word is variously taken. The ordinary meaning, food for men and beasts, usually bread, seems not to be suitable. And so Hitz. wishes to read בּלחו, in its sap (cf. Deuteronomy 34:7; Ezekiel 21:3), because לחם may mean grain, but it does not mean fruit. Ng. justly remarks against this view: What is here essential is simply the produce of the tree, furnished for the use of man. The word of the prophet was a food which they abhorred (cf. Jeremiah 11:21). As לחם originally meant food, we here understand by it the edible product of the tree, that is, its fruit, in opposition to sap, wood, leaves. This interpretation is confirmed by the Arabic; the Arabs use both lahûmun and ukulu of the fruit of a tree, see ill. in Rosenm. Schol. ad h. l. The proverbial saying is given in plain words in the next clause. We will cut him (i.e., the prophet) off, etc.
Treasury of Scripture Knowledge
talk. or, reason the case.
O LORD, the God of Israel, you are just, for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guilt, for none can stand before you because of this."
Yet you have been righteous in all that has come upon us, for you have dealt faithfully and we have acted wickedly.
The tents of robbers are at peace, and those who provoke God are secure, who bring their god in their hand.
But I would speak to the Almighty, and I desire to argue my case with God.
Why do the wicked live, reach old age, and grow mighty in power?
Gracious is the LORD, and righteous; our God is merciful.
There is a vanity that takes place on earth, that there are righteous people to whom it happens according to the deeds of the wicked, and there are wicked people to whom it happens according to the deeds of the righteous. I said that this also is vanity.
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