English Standard Version
your mother shall be utterly shamed, and she who bore you shall be disgraced. Behold, she shall be the last of the nations, a wilderness, a dry land, and a desert.
King James Bible
Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.
American Standard Version
your mother shall be utterly put to shame; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert.
Your mother is confounded exceedingly, and she that bore you is made even with the dust: behold she shall be the last among the nations, a wilderness unpassable, and dry.
English Revised Version
your mother shall be sore ashamed; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert.
Webster's Bible Translation
Your mother shall be greatly confounded; she that bore you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.
Jeremiah 50:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Then, when Babylon shall have fallen, the children of Israel and Judah return out of their captivity, seeking Jahveh their God with tears of repentance, and marching to Zion, for the purpose of joining themselves to Him in an eternal covenant. The fall of Babylon has the deliverance of Israel as its direct result. The prophet views this in such a way, that all the steps in the fulfilment (the return from Babylon, the reunion of the tribes previously separated, their sincere return to the Lord, and the making of a new covenant that shall endure for ever), which will actually follow successively in long periods, are taken together into one view. By the statement made regarding the time, "In those days, and at that time," the fall of Babylon and the deliverance of Israel (which Jeremiah sees in the spirit as already begun) are marked out as belonging to the future. Israel and Judah come together, divided no more; cf. Jeremiah 3:18. "Going and weeping they go," i.e., they always go further on, weeping: cf. Jeremiah 41:6; 2 Samuel 3:16; Ewald, 280, b. Cf. also Jeremiah 3:21; Jeremiah 31:9. Seeking the Lord their God, they ask for Zion, i.e., they ask after the way thither; for in Zion Jahveh has His throne. "The way hither" (i.e., to Jerusalem) "is their face," sc. directed. "Hither" points to the place of the speaker, Jerusalem. באוּ are imperatives, and words with which those who are returning encourage one another to a close following of the Lord their God. נלווּ is imperative for ילּווּ, like נקבּצוּ in Isaiah 43:9, Joel 3:11; cf. Ewald, 226, c. It cannot be the imperfect, because the third person gives no sense; hence Graf would change the vowels, and read נלוה. But suspicion is raised against this by the very fact that, excepting Ecclesiastes 8:15, לוה, in the sense of joining oneself to, depending on, occurs only in the Niphal. בּרית עולם is a modal accusative: "in an eternal covenant which shall not be forgotten," i.e., which we will not forget, will not break again. In fact, this is the new covenant which the Lord, according to Jeremiah 31:31., will make in time to come with His people. But here this side of the matter is withdrawn from consideration; for the point treated of is merely what Israel, in his repentant frame and returning to God, vows he shall do.
Israel comes to this determination in consequence of the misery into which he has fallen because of his sins, Jeremiah 50:5-7. Israel was like a flock of lost sheep which their shepherds had led astray. צאן , a flock of sheep that are going to ruin. The participle in the plural is joined with the collective noun ad sensum, to show what is imminent or is beginning to happen. The verb היה points to the subject צאן; hence the Qeri היוּ is unnecessary. The plural suffixes of the following clause refer to עמּי as a collective. The shepherds led the people of God astray on הרים שׁובבים (a local accusative; on the Kethib שׁובבים, cf. Jeremiah 31:32; Jeremiah 49:4; it is not to be read שׁובבים), mountains that render people faithless. These mountains were so designated because they were the seats of that idolatry which had great power of attraction for a sinful people, so that the seduction or alienation of the people from their God is ascribed to them. שׁובב is used in the sense which the verb has in Isaiah 47:10. The Qeri שׁובבוּם gives the less appropriate idea, "the shepherds made the sheep stray." Hitzig's translation, "they drove them along the mountain," does to suit the verb שׁובב. Moreover, the mountains in themselves do not form unsuitable pasture-ground for sheep, and הרים does not mean "a bare, desolate mountain-range." The objection to our view of הרים, that there is no very evident proof that worship on high places is referred to (Graf), is pure fancy, and the reverse only is true. For the words which follow, "they (the sheep) went from mountain to hill, and forgot their resting-place," have no meaning whatever, unless they are understood of the idolatrous dealings of Israel. The resting-place of the sheep (רבחם, the place where the flocks lie down to rest), according to Jeremiah 50:7, is Jahveh, the hope of their fathers. Their having forgotten this resting-place is the result of their going from mountain to hill: these words undeniably point to the idolatry of the people on every high hill (Jeremiah 2:20; Jeremiah 3:2; Jeremiah 17:2, etc.).
Treasury of Scripture Knowledge
Thus says the LORD concerning all my evil neighbors who touch the heritage that I have given my people Israel to inherit: "Behold, I will pluck them up from their land, and I will pluck up the house of Judah from among them.
She who bore seven has grown feeble; she has fainted away; her sun went down while it was yet day; she has been shamed and disgraced. And the rest of them I will give to the sword before their enemies, declares the LORD."
For thus says the LORD concerning the house of the king of Judah: "'You are like Gilead to me, like the summit of Lebanon, yet surely I will make you a desert, an uninhabited city.
Her cities have become a horror, a land of drought and a desert, a land in which no one dwells, and through which no son of man passes.
"Therefore, behold, the days are coming when I will punish the images of Babylon; her whole land shall be put to shame, and all her slain shall fall in the midst of her.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.