English Standard Version
For whenever I speak, I cry out, I shout, “Violence and destruction!” For the word of the LORD has become for me a reproach and derision all day long.
King James Bible
For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.
American Standard Version
For as often as I speak, I cry out; I cry, Violence and destruction! because the word of Jehovah is made a reproach unto me, and a derision, all the day.
For I am speaking now this long time, crying out against iniquity, and I often proclaim devistation: and the word of the Lord is made a reproach to me, and a derision all the day.
English Revised Version
For as often as I speak, I cry out; I cry, Violence and spoil: because the word of the LORD is made a reproach unto me, and a derision, all the day.
Webster's Bible Translation
For since I spoke, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach to me, and a derision, daily.
Jeremiah 20:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
When the chief overseer of the temple, Pashur, heard this prophecy, he had the prophet beaten, and put him over-night in the stocks at the upper gate of Benjamin in the temple. Pashur is by the appellation: son of Immer, distinguished from other priests of this name, e.g., Pashur, son of Malchijah, 1 Chronicles 9:12. It cannot be determined whether Immer is here the name of the 16th class of priests (1 Chronicles 24:14) or of one of the greater priestly clans (Ezra 2:37; Nehemiah 7:40). Pashur held the office of פּקיד נגיד, chief overseer in the house of God. נגיד is an official name attached to פּקיד to explain it. In the latter word lies the idea of overseeing, while the former denotes the official standing or rank of the overseer. The position of נגיד was a high one, as may be seen from the fact that the priest Zephaniah, who, according to Jeremiah 29:26, held this post, is quoted in Jeremiah 52:24 (2 Kings 25:18) as next to the high priest. The compound expression without article implies that there were several נגידים of the temple. In 2 Chronicles 35:8 there are three mentioned under Josiah; which is not contradicted by 2 Chronicles 31:13; 1 Chronicles 9:11; Nehemiah 11:11, where particular persons are called 'נגיד. As chief overseer of the temple, Pashur conceived it to be his duty to take summary magisterial steps against Jeremiah, for his public appearance in the temple. To put this procedure of the priest and temple-warden in its proper light, Jeremiah is designated by the name of his office, הנּביא.
(Note: As this official designation of Jeremiah is not found in Jeremiah 1-19, but occurs frequently in the succeeding chapters, recent critics have taken it to be an idle addition of the editor of the later prophecies, and have laid stress on the fact as a proof of the later composition, or at least later editing, of these pieces; cf. Graf, S. xxxix. Ng., etc. This assumption is totally erroneous. The designation of Jeremiah as הנּביא occurs only where the mention of the man's official character was of importance. It is used partly in contradistinction to the false prophets, Jeremiah 28:5-6, Jeremiah 28:10-12, Jeremiah 28:15, to the elders, priests, and false prophets, Jeremiah 29:1, Jeremiah 29:29; Jeremiah 37:3, Jeremiah 37:6,Jeremiah 37:13; Jeremiah 42:2, Jeremiah 42:4, to the king, Jeremiah 32:2; Jeremiah 34:6; Jeremiah 37:2, and partly to distinguish from persons of other conditions in life, Jeremiah 43:6; Jeremiah 45:1; Jeremiah 51:59. We never find the title in the headings of the prophecies save in Jeremiah 25:2, with reference to the fact that here, Jeremiah 20:4, he upbraids the people for not regarding the sayings of all the prophets of the Lord; and in the oracles against foreign peoples, Jeremiah 46:1, Jeremiah 46:13; Jeremiah 47:1; Jeremiah 49:34, and Jeremiah 50:1, where the name of his calling gave him credentials for these prophecies. - There is no further use of the name in the entire book.)
In virtue of the summary authority which belonged to him (cf. Jeremiah 29:26), Pashur smote the prophet, i.e., caused him to be beaten with stripes, perhaps according to the precept Deuteronomy 25:3, cf. 2 Corinthians 11:24, and then threw him into prison till the following day, and put him in the stocks. מהפּכת, twisting, was an instrument of torture by which the body was forced into a distorted, unnatural posture; the culprit's hands and feet were presumably bound, so as to keep the position so; see on 2 Chronicles 16:10, cf. with Acts 16:24. The upper gate of Benjamin in the house of Jahveh is the northern gate at the upper, i.e., inner court of the temple, the same with the upper gate or the gate of the inner court, looking northwards, Ezekiel 9:2 and Ezekiel 8:3. By the designation "which is in the house," etc., it is distinguished from the city gate of like name, Jeremiah 37:13; Jeremiah 38:7. - When on the next day Pashur released the prophet from imprisonment, the latter made known to him the divine punishment for his misdeed: "Not Pashur will Jahveh call thy name, but Magor-Missabib" (i.e., Fear round about). The name is expressive of the thing. And so: Jahveh will call the name, is, in other words, He will make the person to be that which the name expresses; in this case, make Pashur to be an object of fear round about. Under the presumption that the name Magor-Missabib conveyed a meaning the most directly opposed to that of Pashur, comm. have in various ways attempted to interpret פּשׁחוּר. It is supposed to be composed of פּוּשׁ, Chald. augeri, and חוּר, nobilitas, with the force: abundantia claritatis (Rashi); or after Arab. fs̀, gloriatus est de nobilitate (Simonis); or from Arab. hsh, amplus fuit locus, and the Chald. סחור, circumcirca: de securitate circumcirca; or finally, by Ew., from פּשׁ from פּוּשׁ, spring, leap, rejoice (Malachi 3:18), and חור equals חול, joy round about. All these interpretations are arbitrary. פּוּשׁ sig. leap and gallop about, Malachi 3:18 and Habakkuk 1:8, and in Niph. Nahum 3:18, to be scattered (see on Habakkuk 1:8); and x#ap@f sig. in Lamentations 3:11 to tear. But the syllable chowr חור can by no means have the sig. of מסּביב claimed for it. Nor are there, indeed, sufficient grounds for assuming that Jeremiah turned the original name upside down in an etymological or philological reference. The new name given by Jeremiah to Pashur is meant to intimate the man's destiny. On "Fear round about," see on Jeremiah 6:25. What the words of the new name signify is explained in Jeremiah 20:4-6.
Treasury of Scripture Knowledge
2 Chronicles 36:16
But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy.
As a well keeps its water fresh, so she keeps fresh her evil; violence and destruction are heard within her; sickness and wounds are ever before me.
To whom shall I speak and give warning, that they may hear? Behold, their ears are uncircumcised, they cannot listen; behold, the word of the LORD is to them an object of scorn; they take no pleasure in it.
Woe is me, my mother, that you bore me, a man of strife and contention to the whole land! I have not lent, nor have I borrowed, yet all of them curse me.
O LORD, you know; remember me and visit me, and take vengeance for me on my persecutors. In your forbearance take me not away; know that for your sake I bear reproach.
Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me; strife and contention arise.
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