They have healed the hurt of the daughter of my people slightly, saying, “Peace, peace,” when there is no peace.
Parallel Translations
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They have healed the hurt of the daughter of my people slightly, saying, “Peace, peace,” when there is no peace.
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For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
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And they have healed the hurt of the daughter of My people lightly, saying: 'Peace, peace', when there is no peace.
Cross-references (10)
Passages linked to Jeremiah 8:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 6:14 They have healed also the hurt of my people superficially, saying, ‘Peace, peace!’ when there is no peace.
- Ezekiel 13:10-16 “ ‘Because, even because they have seduced my people, saying, “Peace;” and there is no peace. When one builds up a wall, behold, they plaster it with whitewash. Tell those who plaster it with whitewash that it will fall. There will be an overflowing shower; and you, great hailstones, will fall. A stormy wind will tear it. Behold, when the wall has fallen, won’t it be said to you, “Where is the plaster with which you have plastered it?” “ ‘Therefore the Lord Yahweh says: “I will even tear it with a stormy wind in my wrath. There will be an overflowing shower in my anger, and great hailstones in wrath to consume it. So I will break down the wall that you have plastered with whitewash, and bring it down to the ground, so that its foundation will be uncovered. It will fall, and you will be consumed in the middle of it. Then you will know that I am Yahweh. Thus I will accomplish my wrath on the wall, and on those who have plastered it with whitewash. I will tell you, ‘The wall is no more, neither those who plastered it; to wit, the prophets of Israel who prophesy concerning Jerusalem, and who see visions of peace for her, and there is no peace,’ ” says the Lord Yahweh.’ ”
- 1 Kings 22:6 Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They said, “Go up; for the Lord will deliver it into the hand of the king.”
- 1 Kings 22:13 The messenger who went to call Micaiah spoke to him, saying, “See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good.”
- Jeremiah 14:14-15 Then Yahweh said to me, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They prophesy to you a lying vision, divination, and a thing of nothing, and the deceit of their own heart. Therefore Yahweh says concerning the prophets who prophesy in my name, but I didn’t send them, yet they say, ‘Sword and famine will not be in this land.’ Those prophets will be consumed by sword and famine.
- Jeremiah 27:9-10 But as for you, don’t listen to your prophets, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to you, saying, “You shall not serve the king of Babylon;” for they prophesy a lie to you, to remove you far from your land, so that I would drive you out, and you would perish.
- Jeremiah 28:3-9 Within two full years I will bring again into this place all the vessels of Yahweh’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon. I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, who went to Babylon,’ says Yahweh; ‘for I will break the yoke of the king of Babylon.’ ” Then the prophet Jeremiah said to the prophet Hananiah in the presence of the priests, and in the presence of all the people who stood in Yahweh’s house, even the prophet Jeremiah said, “Amen! May Yahweh do so. May Yahweh perform your words which you have prophesied, to bring again the vessels of Yahweh’s house, and all those who are captives, from Babylon to this place. Nevertheless listen now to this word that I speak in your ears, and in the ears of all the people: The prophets who have been before me and before you of old prophesied against many countries, and against great kingdoms, of war, of evil, and of pestilence. The prophet who prophesies of peace, when the word of the prophet happens, then the prophet will be known, that Yahweh has truly sent him.”
- Lamentations 2:14 Your prophets have seen false and foolish visions for you. They have not uncovered your iniquity, to reverse your captivity, but have seen for you false revelations and causes of banishment.
- Ezekiel 13:22 Because with lies you have grieved the heart of the righteous, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, and be saved alive.
- Micah 2:11 If a man walking in a spirit of falsehood lies: “I will prophesy to you of wine and of strong drink;” he would be the prophet of this people.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Calvin 1540 · Public Domain THE Prophet repeats what we have noticed in the…
THE Prophet repeats what we have noticed in the sixth chapter: but it was necessary to reiterate often, to the deaf and the slothful, what had already been forgotten, or what had not touched their hearts. As these things have been already explained, I shall now only refer briefly to the main points.
He no doubt condemns here the priests and the prophets. He spoke before generally of the whole people, “from the least,” he said, “to the greatest.” But as for the sake of amplifying, he had expressly mentioned the prophets and the priests as given to fraudulent dealings, he now in an especial manner condemns them, not only for grievously offending God, but also for deceiving others by their flatteries, as though they were allowed to sin with impunity. It is, indeed, an inexcusable crime in those, who ought to lead others, to be no less wicked than the common people; for they not only by their example, but also by their doctrine, corrupt the whole community, and thus they increase the evil twofold. It was therefore an intolerable impiety, when they were so presumptuous as to spread those falsehoods, by which they led the people to despise God and his law. Hence he says, that they healed the wound of the people, while God was yet shewing tokens of his wrath. And he speaks, as it has been said elsewhere, by way of concession, as though he had said, that they were very foolish physicians in applying plaisters to cover the wrath of God.
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Behold, he says, they have healed the wound of my people, saying, Peace, peace By mentioning the word twice the Prophet shews more clearly how supine was their security; for they deceived the people not only once, but proceeded obstinately in the work of deceiving the wretched people by their false promises. He adds, When there was no peace This may be taken in two ways, — that God by the event exposed their madness, — or, that when there was no prosperity, they still fallaciously promised peace. As God elsewhere complains that the prophets flattered the people, so he does here: such sentences we have already often explained. He then adds —
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.
Geneva Bible translators 1599 · Public Domain Read Jer. 6:14.
Read Jer. 6:14.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 8:11 For they have healed the hurt of…
Jer 8:11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace.
Ver. 11. For they have healed.] See Jer 6:14.
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.
John Gill 1763 · Public Domain For they have healed the hurt of the daughter…
For they have healed the hurt of the daughter of my people,.... See Gill on Jer 6:14, Jer 6:15.
.
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Jeremiah 8:13
jer 8:13
jer 8:13
jer 8:13I will surely consume them, saith the Lord,.... Or, "gathering I will gather them" (k); into some one place, the city of Jerusalem, and there destroy them. The word is, , expressive of consumption and destruction, as Jarchi, Kimchi, and Ben Melech observe; and so the Targum,
"destroying I will destroy them, saith the Lord.''
There shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; some understand this by way of complaint, that there were no fruit on the vine and fig tree, nor even leaves; which they allegorically interpret of the fruit of good works being wanting in them, which was the cause of their ruin. Others think there are metaphors which describe the manner of their destruction; and so the Targum,
"and they shall fall, as the grapes fall from the vine, and as the falling fruit from the fig tree, and as the leaf from the tree.''
Though it rather intends the sterility of the land, and in general the famine that should attend the siege of Jerusalem. Grapes and figs are mentioned only, as Kimchi observes, because they were the chief fruits, and they are put for the whole.
And the things that I have given them shall pass away from them; whatever they had in their barns and cellars, or were just becoming ripe in their fields, vineyards, and gardens, should either be blasted, or rather be taken away and devoured by their enemies, so that they themselves should not enjoy them. The Targum interprets it of the law transgressed by them, as the cause of their ruin, and paraphrases it thus,
"because I have given them my law from Sinai, and they have transgressed it;''
and so Jarchi,
"this shall be unto them, because I have given them statutes, and they have transgressed them.''
(k) "eolligendo colligam eos", Montanus, Tigurine version. So Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Eze 13:10).
(Eze 13:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Pulpit Commentary 1880 · Public Domain See on Jer_6:14
See on Jer_6:14
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain They have healed the hurt of the daughter of…
Jer_8:11
They have healed the hurt of the daughter of My people slightly, saying, Peace, peace; when there is no peace.
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Healed or deluded? Which?
The people among whom Jeremiah dwelt had received a grievous hurt, and they felt it, for they were invaded by cruel enemies, their goods were plundered, their children were slain, and their cities burned. Jeremiah, with true love to his nation, warned them that the cause of all their trouble was that they had forsaken their God. Today Gods servants have a task before them sterner even than that of the ancient seers. It is not ours to point to smoking ruins and the carcases of the unburied dead--plain evidences of a grievous hurt; but our work is to deal with spiritual sickness, and to come among a people who confess no hurt. Great multitudes of our hearers do not welcome the news of a heavenly remedy, because they are not aware that they are sick. A physician who has to commence his practice by convincing his neighbours that they are sick has not a very hopeful sphere before him. Such is our work: we have first of all to declare in the name of the God of truth that man is fallen, that his heart is deceitful above all things and desperately wicked, that he is a sinner doomed to die, and such a sinner that there is no reclaiming him unless the Ethiopian can change his skin and the leopard his spots. Truths so humiliating to human pride are by no means popular; men prefer to hear the smooth periods of those who parade the dignity of human nature. Many there are who confess their disease, but the disease of sin has wrought in them a spiritual lethargy, so that they find a horrible rest in their lost estate, and have no longing to rise to spiritual health, of which, indeed, they know nothing. They are guilty, and willing to remain guilty; inclined to evil, and content with the inclination. Ah, me! but we must bring them out of this. They will perish unless they are quickened out of this indifference: they will sleep themselves into hell unless we can find an antidote to the opiates of sin. After these things are done, we have but stormed the outworks of the castle, for there still remains another difficulty. Convinced that they want healing, and made in a measure anxious to find it, the danger with the awakened is lest they should rest content with an apparent cure, and miss the real work of grace.
I. It is very easy for us to be the subjects of a false healing.
1. We might infer this from the fact that no doubt a large number of persons are so deceived. If a large number of persons are so, then why should not we be? The tendency of other men is probably in us also. Why not? Are there not many persons who consider that all is well with them because they have been observant of church ordinances from their youth up, and their parents were observant for them before they actually came upon the stage of responsibility? Too many are reliant entirely upon external religion. If that be attended to carefully they conclude that all is right. I am afraid, too, that many who do not rely upon religious forms yet confide in doctrinal beliefs. They are sound in the faith--orthodox, evangelical. They heartily detest any doctrine that is not scriptural. I am glad to find that it is so with them; but let them not rest in this. To cover a wound with a royal garment is not to heal it, and to conceal a sinful disposition beneath a sound creed is not salvation.
2. Depend upon this, that if there is a chance of our being deceived at all we are always ready to aid in the deception. We are almost all of us on the side of that which is most easy and comfortable to ourselves: the exceptions to this rule are a few morbid spirits who habitually write bitter things against themselves, and a few gracious souls whom the Holy Spirit has convinced of sin, who would comfort themselves if they could, but dare not do so. Take this, then, for granted, that there are many ways of being slightly healed, and we are most of us likely to be pleased with one or other of them.
3. Besides, flatterers are not yet an extinct race. False prophets abounded in Jeremiahs day, and they may be met with still.
4. Slight healing is sure to be fashionable among a great many, because it requires so little thought. People will do anything but think according to the Word of God. How few sit down and answer the question, How much owest thou unto my Lord? They would sooner hear a thunder clap than be asked to consider their ways.
5. Superficial religion also will always be fashionable, because it does not require self-denial. Do you wonder that vital godliness is at a discount when it proclaims war to the knife against a lifelong indulgence?
6. Slight healing, also, is sought by men, because it does not require spirituality.
7. But let me warn you with all the energy I possess against ever being satisfied with any of the slight healings that are cried up nowadays, because they will all end in disappointment, as sure as you are living men. Remember that if you pass through this life deceived there will await you an awful undeceiving in the next world.
II. Be it ours to seek true healing. But then, as we have already said, this true healing must be radical. Oh, pray to have it so! Oh that we might each one now lie at Christs feet as dead till He shall touch us and say, Live. Truly, I desire no life but that which He gives. I would be quickened by His Spirit, and find in Him my life, my all. Now go a step further. The healing we want must be a healing from the guilt of sin. Every offence you have ever committed must be washed right out, even the least stain of it must vanish, and it must be as though it had never been, and you must be as though you never had offended at all How can that be? say you. It is clear it cannot be by anything that you can do; and this again drives you to the prayer of my text, Heal me, and I shall be healed; save me, and I shall be saved. How can it be? Only by the atoning sacrifice of Jesus Christ our Saviour. But you must not only be free from sin, you must be freed from sinfulness: a work must be wrought in you, and in me, by which we shall be clean rid of every tendency to do evil. Does not this make you cry, Heal me, O God, and I shall be healed; save me, and I shall be healed; save me, and I shall be saved? It ought to do so, and in so doing it will work your safety. In answer to your cry the eternal Spirit shall come upon you, creating you anew in Christ Jesus: He shall come and dwell in you, and shall break down the reigning power of sin, putting it beneath your feet. It is most desirable to be so healed in soul as to stand the test of this present life. I have known friends discharged from the hospital as healed of disease who were bitterly disappointed when they came into everyday life: a little exertion made them as ill as ever. A person had a piece of diseased bone in the wrist; it was taken out by the hospital surgeon, and the arm seemed perfectly healed, but when she began to work the old pain returned, and it was evident that the old mischief was there still, and that a part of the decayed bone remained. Thus some are saved, so they think; but it is only in seeming, for when they get into the world, and are tried with temptation, they are just the same as they used to be. They have not received a practical salvation; and nothing but practical salvation is worth having. A sham cure is worse than none.
III. Let us go where true healing is to be had. It is quite certain that God is able to heal us of all our sins: for He who created can restore. Whatever our diseases, nothing can surpass the power of omnipotent love. Blessed be the name of the Lord, no work of grace can be beyond His will, for He delighteth in mercy. The Lord is so fond of healing sin-sick souls, that He had but one Son, and He made a physician of Him that He might come and heal mankind of their deadly wound: and He being made a physician came down among us, and sought out for His patients, not the good and excellent, but the most guilty, for He said, The whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners to repentance. Jesus, then, the beloved Physician is able and willing to meet the case of every one of us. His wounds are an unfailing remedy. (C. H. Spurgeon.)
Two kinds of peace; the false and the true
It was the fault of the Jews, on whom Jeremiah denounced the judgment of God for their sins, that, instead of repenting, they comforted themselves with false hopes of mercy, and cried, Peace, peace, when there was no peace. I hearkened, and heard, saith the prophet, that they spake not right: no man repented him of his wickedness, saying, What have I done! They did not amend their doings; they did not execute judgment between a man and his neighbour; but they still oppressed the stranger, the fatherless, and the widow. And the alarm which might be caused by the awful declarations of the prophet they soon forgot: they healed the hurt slightly; they believed the false prophets, who spake smooth things to them. Too often do we meet with cases exactly similar amongst ourselves. God has denounced judgments upon sinners; the ministers of God proclaim these judgments, and, if possible, to alarm the consciences of sinners. There would scarcely be anything more surprising, were we not so accustomed to it, than the general indifference and fearlessness which is shown in respect to the judgments of God. Is it true that God has actually appointed a judgment seat, at which we must all appear? Is it certain, that a punishment which is eternal awaits transgressors? Still, however, it sometimes happens, where the Word of God is faithfully preached, that an uneasy suspicion of danger will arise, and an alarm be produced in the mind, respecting the judgment to come. Inquiry will then, perhaps, be made as to the way of safety. I wish them to consider the uneasiness they feel, however painful, as a great blessing, for which they have more reason to offer up thanksgivings to God than perhaps for any mercy they ever before experienced. A state of careless ease is the state of danger. Let us not, therefore, stifle such convictions; let us not look upon them as an evil; let us not lament that our quiet has been interrupted; but rather cherish them, as the means used by Providence for our good. Let such persons, however, beware of laying too great a stress upon present peace. It should ever be laid down as a rule, that grace is to be sought in the first place; then peace. But many reverse this. Comfort should never be made our principal or direct end; though it too often happens that doctrines are valued, ministers chosen, and means used, only on account of the degree of comfort which they excite. The bad effects of thus unduly valuing present peace are very serious. That uneasiness of mind which is the parent of humility and the nurse of repentance; that uneasiness, which, if cultivated, would produce a spirit of holy jealousy and watchfulness over ourselves, a just and extensive view of our duty, and a tenderness of conscience, is stifled in its very birth; and the consequence is obvious: superficial convictions produce superficial peace and superficial practice.
I. The false ways by which men endeavour to obtain peace. Here I must begin with remarking, that the strength of a persons peace is no proof of the soundness of it. It is not unusual to see even notorious sinners dying in peace, and to meet with enthusiasts of various and opposite kinds rejoicing in a peace of mind which is not clouded by a single doubt. For let a person be only firmly convinced that he is right, and peace will follow naturally. Hence it will vary according to a persons natural temper, his modesty or his arrogance, his knowledge or his ignorance, as well as according to the doctrines he imbibes. We may learn from this view of the subject the great importance of sound scriptural knowledge and true religious principles. A false peace must be built on error or ignorance, and these are removed by a thorough knowledge of the truths of Scripture. We must examine whether our views are just concerning the terms of salvation, and the necessary evidence of the safety of our state.
1. It is far from being uncommon to hear a person declare his religious creed in such terms as these: Whatever bigots may affirm, or enthusiasts believe, I am certain that God is our merciful Father, and will make allowance for the frailties of His creatures, He knows what passions He gave us, and will surely consider their strength and our weakness. It is dishouourable to Him to indulge any fear of His goodness. Such cases as those, to which human laws do not extend, Divine justice may reach; but as for those whose lives, allowing for human infirmity, are on the whole respectable, surely they need entertain no uneasy apprehensions. Let a person receive these sentiments, it matters not upon how slight evidence--it matters not that the Word of God contradicts them--and he will have peace; and this peace he will enjoy so long as he continues firm in these sentiments. It is only some uneasy fear that sin may not be so easily forgiven; some secret suggestion of conscience that all is not right within, which can shake this mans peace. Such a peace as this can only be the result of gross ignorance, and neglect of serious inquiry. Where the conscience is enlightened by some degree of scriptural knowledge, there must be something much more than this to serve as a foundation for the peace of the soul. There are persons, therefore who seek peace by the adoption of a new religious system, perhaps a true one. They read the Scriptures, and they attend to religious conversation with much curiosity and desire to know the truth: a complete change perhaps takes place in their religious opinions: their imagination is alive to religion; their thoughts are occupied with it. Now, supposing the system of religion which they have adopted to be the true one, still it may be asked, does the mere belief even of the truth save the soul? Can a mere speculative faith, however true, save a man? Does our Saviour, or do His apostles tell us to depend on our opinions, on the fancies of our minds, or the clearness of our conceptions?
2. Another class of persons build their peace, not upon the declarations of Scripture respecting the character of those who shall be accepted, but upon some secret suggestions, some impression made on the mind, some vision or rome, some uncommon feeling by which they imagine they are assured of the favour of God towards them. God does not give one revelation to supersede another: He does not point out a hope in His Word upon which we may and ought to rely, and then, rejecting that as imperfect, communicate one in a different way. We are saved, saith the apostle, by faith; in another place, by hope. They both imply the same thing, and both prove that it is not by sight, by feeling, by impressions: for these are not faith; these have not the truth revealed in Scripture for their object, but the truth revealed to ourselves. What a door is here opened for delusion and enthusiasm! How is the attention thus drawn from the Word of God, to follow an unknown guide! How do we leave the promises, to build upon the phantoms of fancy! It must be allowed, indeed, that the Holy Spirit is the great Author of light and peace: but He communicates them, as we learn from Scripture, by impressing the truths revealed in the Bible on our hearts; by removing our prejudices against them; by disposing our hearts to attend to them; by exciting holy affections in consequence of the view we have of them. Thus the Spirit testifies of Christ, not of us; fills us with joy in believing the old, not in receiving a new, revelation; makes known the truths of Scripture, not truths with which Scripture is unconcerned.
II. What is the true foundation of Christian peace?
1. It is not to be denied, that some good Persons have built their peace on those evidences which I have just laid down as unsatisfactory; but in this case, it has been their error that they have neglected what was truly a good evidence, and dwelt upon what was imperfect and unsound. We are apt to lay too much stress upon what is peculiar to ourselves and to our party, and too little upon what is really important, and what is held to be so in Scripture.
2. We may lay it down as a maxim, that grace in the heart is far more important than light in the understanding, or than comfort and Peace, however founded. The peace of the Gospel has a close connection with sanctification, as well as a manifest influence upon it. And one great evil which arises from all false ways of obtaining Peace is this, that they have no necessary connection with sanctification. Whatever peace, or whatever feelings we have, let us mark their practical influence: if they tend to produce, not a partial, but an universal respect to all Gods will, so far they are right, and all true Christian peace will tend to produce that effect. It remains now to explain what is the just and proper foundation on which a solid Peace may be built. Here it is hardly necessary to premise that Scripture is our only unerring guide in such inquiries. Now, in his Epistle to the Romans, St. Paul treats of this subject, not indirectly or briefly, but expressly and fully. In the fifth chapter he states the way in which a Christian obtains peace with God, and is enabled to rejoice in hope of His glory. This foundation appears to be faith. Therefore, being justified by faith, we have peace with God. Peace, I have said, is at first to be obtained by believing. But suppose a person, who fancies himself a believer, still lives in the practice of sin; is he, nevertheless, to maintain peace, to stifle the alarms of conscience, and to look only to his faith in the revelation of Christ? God forbid. His conduct proves that his faith is insincere. He must humble himself before God as a sinner, and pray for true faith; for an influential, purifying view of the Gospel. Thus, then, faith must be the foundation of our peace, but uprightness the guard of it. Faith and peace will then go hand in hand, attending the true Christian in his journey to heaven. Does he fall into sin? His peace will decay. Would he have it renewed? It must be by renewed repentance, and renewed application to the Saviour, who takes away sin and communicates pardon and sanctifying grace. Thus his faith will be strengthened, and his peace restored. Let us examine on what our peace towards God is founded. Is it on our own good life? If so, it is false. Is it on our faith? If so, is our faith sincere? Does it teach us reliance on Christ, and lead us to continual applications to Him for grace? Does the love of Christ constrain us to live to Him rather than to ourselves? Does it produce in us a uniform and sincere obedience to His holy will? If not, we may justly fear that our faith is vain, and that we are yet in our sins. Lastly, let us ever bear in mind, that to Christ alone must we be indebted for salvation. Though the Scriptures speak of our being saved by faith, yet, properly speaking, it is Christ alone who can save us. He has made a full and sufficient atonement for sin. (Christian Observer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Yahweh continues giving Jeremiah his message to the people of Judah.
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General Information:
The words "they," "their" and "them" in these verses refer to the people of Judah.
They healed the wounds of my people lightly
Possible meanings are 1) the wounds represent the problems the people have as a result of their sin. AT: "They act as though my people's problems are not serious, like small wounds" or 2) the wounds represent the people's sin. AT: "They act as though my people's sins are not serious, like small wounds" (See: Metaphor)
They healed the wounds ... lightly
Here "lightly" represents treating the wounds as if they were not serious, as if they were not difficult. (See: Metaphor)
"Peace, Peace," when there was no peace
"'All is well, All is well,' but it was not well"
Were they ashamed when they practiced abominations?
God uses this question to show his anger that the people were not ashamed of their sins. AT: "They committed terrible sins, and they were not ashamed." (See: Rhetorical Question)
they did not know how to blush
"their faces did not even turn red." When a person is ashamed, his face normally turns red.
they will fall among the fallen
Here "fall" represents being killed. AT: "they will be killed along with the others who are killed" (See: Metaphor)
they will be brought down when they are punished
Here "will be brought down" represents being destroyed. This can be stated in active form. AT: "I will destroy them when I punish them" (See: Metaphor and Active or Passive)
this is Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)
the leaf will wither
"the leaf will dry up"
what I have given to them will pass away
The meaning of the original text is uncertain here.
translationWords
people of God
peace
shame
abomination
punish
grape
vine
fig
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.