Jeremiah 8:12
Parallel Verses
English Standard Version
Were they ashamed when they committed abomination? No, they were not at all ashamed; they did not know how to blush. Therefore they shall fall among the fallen; when I punish them, they shall be overthrown, says the LORD.

King James Bible
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

American Standard Version
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall; in the time of their visitation they shall be cast down, saith Jehovah.

Douay-Rheims Bible
They are confounded, because they have committed abomination: yea rather they are not confounded with confusion, and they have not know how to blush: therefore shall they fall among them that fall; in the time of their visitation they shall fall, saith the Lord.

English Revised Version
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

Webster's Bible Translation
Were they ashamed when they had committed abomination? no, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

Jeremiah 8:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The People's Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jeremiah 8:4-13), the Lord must punish sorely (Jeremiah 8:14 -23). - Jeremiah 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jeremiah 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning? They hold fast by deceit, they refuse to return. Jeremiah 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jeremiah 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh. Jeremiah 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jeremiah 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jeremiah 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit. Jeremiah 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jeremiah 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said. Jeremiah 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them."

This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jeremiah 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins. The ואמרתּ of Jeremiah 8:4 corresponds to that in Jeremiah 7:28. The questioning clauses in Jeremiah 8:4 contain universal truths, which are applied to the people of Judah in Jeremiah 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. 137, 3; Ew. 294, b. The verb ישׁוּב, turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again. In the application in Jeremiah 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem. from נצח, but an adjectival formation, continual, enduring, from נצח, continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat. constr. not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. 290, c. תּרמית, equivalent to מרמה, deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jeremiah 8:6. The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jeremiah 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jeremiah 8:5; and seeing that Jeremiah 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jeremiah 8:6 also as spoken by God. Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן, the not right, i.e., lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jeremiah 8:5 (נחם is partic.). Instead of this, the whole of it, i.e., all of them, turn again to their course. שׁוּב with ב, construed as in Hosea 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה, the sig. course is certified to by 2 Samuel 18:27. The Chet. מרצותם .tehC e is doubtless merely an error of transcription for מרוּצתם, as is demanded by the Keri. Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses. This, too, is substantially what Hitz. gives. Ros., Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jeremiah 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig. desire, cupidity. Ew., following the Chald., adopts this sense both here and in Jeremiah 22:17 and Jeremiah 23:10, though it is not called for in any of these passages, and is unsuitable in Jeremiah 22:17. As a horse rusheth into the battle. שׁטף, pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens. Several commentators compare the Latin se effundere (Caes. Bell. Gall. v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jeremiah 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Isaiah 1:3. חסידה, (avis) pia, is the stork, not the heron; see on Leviticus 11:19. "In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס, apparently to distinguish the word from that for horse; and so the oriental Codd. propose to read in Isaiah 38:14, although they wrote עגוּר .סוּס is the crane (acc. to Saad. and Rashi), both here and in Isaiah 38:14, where Gesen., Knob., and others, mistaking the asyndeton, take it as an adjective in the sig. sighing.

(Note: Starting from this unproved interpretation of Isaiah 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία, Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס, in order to distinguish the swallow from the horse, the sense more commonly attached to the same word. But that confused text of the lxx by no means justifies us in supposing that the ו cop. was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר, and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm., both here and in Isaiah 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isaiah 38, and omitted here also the copula, which was there omitted before עגוּר.

מועדים are the fixed times for the arrival and departure of the birds of passage.

Jeremiah 8:12 Parallel Commentaries

Treasury of Scripture Knowledge

ashamed when.

Jeremiah 3:3 Therefore the showers have been withheld, and there has been no latter rain; and you had a whore's forehead, you refused to be ashamed.

Jeremiah 6:15 Were they ashamed when they had committed abomination? no, they were not at all ashamed, neither could they blush...

Psalm 52:1,7 Why boast you yourself in mischief, O mighty man? the goodness of God endures continually...

Isaiah 3:9 The show of their countenance does witness against them; and they declare their sin as Sodom, they hide it not...

Zephaniah 3:5 The just LORD is in the middle thereof; he will not do iniquity: every morning does he bring his judgment to light, he fails not...

Philippians 3:19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

therefore.

Isaiah 9:13-17 For the people turns not to him that smites them, neither do they seek the LORD of hosts...

Isaiah 24:2 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid...

Ezekiel 22:25-31 There is a conspiracy of her prophets in the middle thereof, like a roaring lion ravening the prey; they have devoured souls...

Hosea 4:5,6 Therefore shall you fall in the day, and the prophet also shall fall with you in the night, and I will destroy your mother...

in the.

Deuteronomy 32:35 To me belongs vengeance and recompense; their foot shall slide in due time: for the day of their calamity is at hand...

Hosea 5:9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.

Cross References
Deuteronomy 32:35
Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.'

Psalm 52:1
Why do you boast of evil, O mighty man? The steadfast love of God endures all the day.

Psalm 52:7
"See the man who would not make God his refuge, but trusted in the abundance of his riches and sought refuge in his own destruction!"

Isaiah 3:9
For the look on their faces bears witness against them; they proclaim their sin like Sodom; they do not hide it. Woe to them! For they have brought evil on themselves.

Isaiah 9:14
So the LORD cut off from Israel head and tail, palm branch and reed in one day--

Jeremiah 3:3
Therefore the showers have been withheld, and the spring rain has not come; yet you have the forehead of a whore; you refuse to be ashamed.

Jeremiah 6:15
Were they ashamed when they committed abomination? No, they were not at all ashamed; they did not know how to blush. Therefore they shall fall among those who fall; at the time that I punish them, they shall be overthrown," says the LORD.

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