TRV
Translation
King James Version
Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
KJV (with Strong's)
Therefore will I give H5414 their wives H802 unto others H312, and their fields H7704 to them that shall inherit H3423 them: for every one from the least H6996 even unto the greatest H1419 is given H1214 to covetousness H1215, from the prophet H5030 even unto the priest H3548 every one dealeth H6213 falsely H8267.
Complete Jewish Bible
"'Therefore I will give their wives to others, and their fields to those who take them over; for from the least to the greatest, all are greedy for gains; prophets and cohanim alike all practice fraud
Berean Standard Bible
Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
American Standard Version
Therefore will I give their wives unto others, and their fields to them that shall possess them: for every one from the least even unto the greatest is given to covetousness; from the prophet even unto the priest every one dealeth falsely.
World English Bible Messianic
Therefore will I give their wives to others, and their fields to those who shall possess them: for everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest every one deals falsely.
Geneva Bible (1599)
Therefore will I giue their wiues vnto others, and their fieldes to them that shall possesse them: for euery one from the least euen vnto the greatest is giuen to couetousnesse, and from the Prophet euen vnto the Priest, euery one dealeth falsely.
Young's Literal Translation
Therefore, I give their wives to others, Their fields to dispossessors, For from the least even unto the greatest, Every one is gaining dishonest gain, From prophet even unto priest, every one is dealing falsely.
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In the KJVVerse 19,164 of 31,102
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Commentary on Jeremiah 8 verses 4–12
4 ¶ Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?
5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.
8 How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.
9 The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them?
10 Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
12 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.
The prophet here is instructed to set before this people the folly of their impenitence, which was it that brought this ruin upon them. They are here represented as the most stupid senseless people in the world, that would not be made wise by all the methods that Infinite Wisdom took to bring them to themselves and their right mind, and so to prevent the ruin that was coming upon them.
I. They would not attend to the dictates of reason. They would not act in the affairs of their souls with the same common prudence with which they acted in other things. Sinners would become saints if they would but show themselves men, and religion would soon rule them if right reason might. Observe it here. Come, and let us reason together, saith the Lord (Jer 8:4, Jer 8:5): Shall men fall and not arise? If men happen to fall to the ground, to fall into the dirt, will they not get up again as fast as they can? They are not such fools as to lie still when they are down. Shall a man turn aside out of the right way? Yes, the most careful traveller may miss his way; but then, as soon as he is aware of it, will he not return? Yes, certainly he will, with all speed, and will thank him that showed him his mistake. Thus men do in other things. Why then has this people of Jerusalem slidden back by a perpetual backsliding? Why do not they, when they have fallen into sin, hasten to get up again by repentance? Why do not they, when they see they have missed their way, correct their error and reform? No man in his wits will go on in a way that he knows will never bring him to his journey's end; why then has this people slidden back by a perpetual backsliding? See the nature of sin - it is a backsliding it is going back from the right way, not only into a by-path, but into a contrary path, back from the way that leads to life to that which leads to utter destruction. And this backsliding, if almighty grace do not interpose to prevent it, will be a perpetual backsliding. The sinner not only wanders endlessly, but proceeds end-ways towards ruin. The same subtlety of the tempter that brings men to sin holds them fast in it, and they contribute to their own captivity: They hold fast deceit. Sin is a great cheat, and they hold it fast; they love it dearly, and resolve to stick to it, and baffle all the methods God takes to separate between them and their sins. The excuses they make for their sins are deceits, and so are all their hopes of impunity; yet they hold fast these, and will not be undeceived, and therefore they refuse to return. Note, There is some deceit or other which those hold fast that go on wilfully in sinful ways, some lie in their right hand, by which they keep hold of their sins.
II. They would not attend to the dictates of conscience, which is our reason reflecting upon ourselves and our own actions, Jer 8:6. Observe, 1. What expectations there were from them, that they would bethink themselves: I hearkened and heard. The prophet listened to see what effect his preaching had upon them; God himself listened, as one that desires not the death of sinners, that would have been glad to hear any thing that promised repentance, that would certainly have heard it if there had been any thing said of that tendency, and would soon have answered it with comfort, as he did David when he said, I will confess, Psa 32:5. God looks upon men when they have done amiss (Job 33:27), to see what they will do next; he hearkens and hears. 2. How these expectations were disappointed: They spoke not aright, as I thought they would have done. They did not only not do right, but not so much as speak right; God could not get a good word from them, nothing on which to ground any favour to them or hopes concerning them. There was none of them that spoke aright, none that repented him of his wickedness. those that have sinned then, and then only, speak aright when they speak of repenting; and it is sad when those that have made so much work for repentance do not say a word of repenting. Not only did God not find any repenting of the national wickedness, which might have helped to empty the measure of public guilt, but none repented of that particular wickedness which he knew himself guilty of. (1.) They did not so much as take the first step towards repentance; they did not so much as say, What have I done? There was no motion towards it, not the least sign or token of it. Note, True repentance beings in a serious and impartial inquiry into ourselves, what have we done, arising from a conviction that we have done amiss. (2.) They were so far from repenting of their sins that they went on resolutely in their sins: Every one turned to his course, his wicked course, that course of sin which he had chosen and accustomed himself to, as the horse rushes into the battle, eager upon action, and scorning to be curbed. How the horse rushes into the battle is elegantly described, Job 39:21, etc. He mocks at fear and is not affrighted. Thus the daring sinner laughs at the threatenings of the word as bugbears, and runs violently upon the instruments of death and slaughter, and nothing will be restrained from him.
III. They would not attend to the dictates of providence, nor understand the voice of God in them, Jer 8:7. It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Mat 16:3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.
IV. They would not attend to the dictates of the written word. They say, We are wise; but how can they say so? Jer 8:8. With what face can they pretend to any thing of wisdom, when they do not understand themselves so well as the brute-creatures? Why, truly, they think they are wise because the law of the Lord is with them, the book of the law and the interpreters of it; and their neighbours, for the same reason, conclude they are wise, Deu 4:6. But their pretensions are groundless for all this: Lo, certainly in vain made he it; surely never any people had Bibles to so little purpose as they have. They might as well have been without the law, unless they had made a better use of it. God has indeed made it able to make men wise to salvation, but as to them it is made so in vain, for they are never the wiser for it: The pen of the scribes, of those that first wrote the law and of those that now write expositions of it, is in vain. Both the favour of their God and the labour of their scribes are lost upon them; they receive the grace of God therein in vain. Note, There are many that enjoy abundance of the means of grace, that have great plenty of Bibles and ministers, but they have them in vain; they do not answer the end of their having them. But it might be said, They have some wise men among them, to whom the law and the pen of the scribes are not in vain. To this it is answered (Jer 8:9): The wise men are ashamed, that is, they have reasons to be so, that they have not made a better use of their wisdom, and lived more up to it. They are confounded and taken; all their wisdom has not served to keep them from those courses that tend to their ruin. They are taken in the same snares that others of their neighbours, who have not pretended to so much wisdom, are taken in, and filled with the same confusion. Those that have more knowledge than others, and yet do no better than others for their own souls, have reason to be ashamed. They talk of their wisdom, but, Lo, they have rejected the word of the Lord; they would not be governed by it, would not follow its direction, would not do what they knew; and then what wisdom is in them? None to any purpose; none that will be found to their praise at the great day, how much soever it is found to their pride now. The pretenders to wisdom, who said, "We are wise and the law of the Lord is with us," were the priests and the false prophets; with them the prophet here deals plainly. 1. He threatens the judgments of God against them. Their families and estates shall be ruined (Jer 8:10): Their wives shall be given to others, when they are taken captives, and their fields. shall be taken from them by their victorious enemy and shall be given to those that shall inherit them, not only strip them for once, but take possession of them as their own and acquire a property in them as their own and acquire a property in them, which they shall transmit to their posterity. And (Jer 8:12), notwithstanding all their pretensions to wisdom and sanctity, they shall fall among those that fall; for, if the blind lead the blind, both shall fall together into the ditch. In the time of their visitation, when the wickedness of the land comes to be enquired into, it will be found that they have contributed to it more than any, and therefore they shall be sure to be cast down and cast out. 2. He gives a reason for these judgments (Jer 8:10-12), even the same account of their badness which we meet with before (Jer 6:13-15), where it was opened at large. (1.) They were greedy of the wealth of this world, which is bad enough in any, but worst in prophets and priests, who should be best acquainted with another world and therefore should be most dead to this. But these, from the least to the greatest, were given to covetousness. The priests teach for hire and the prophets divine for money, Mic 3:11. (2.) They made no conscience of speaking truth, no, not when they spoke as priests and prophets: Every one deals falsely, looks one way and rows another. There is no such thing as sincerity among them. (3.) They flattered people in their sins, and so flattered them into destruction. They pretended to be the physicians of the state, but knew not how to apply proper remedies to its growing maladies; they healed them slightly, killed the patient with palliative cures, silencing their fears and complaints with, "Peace, peace, all is well, and there is no danger," when the God of heaven was proceeding in his controversy with them, so that there could be no peace to them. (4.) When it was made to appear how basely they prevaricated they were not at all ashamed of it, but rather gloried in it, (Jer 8:12): They could not blush, so perfectly lost were they to all sense of virtue and honour. When they were convicted of the grossest forgeries they would justify what they had done, and laugh at those whom they had imposed upon. Such as these were ripe for ruin.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–12. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verses 10, 11.) Therefore I will give their women (or wives) to foreigners: their fields to their heirs. Because from the least to the greatest, all are eager for greed; from prophet to priest, all practice falsehood (or iniquity). And they healed the brokenness of my people lightly, saying: Peace, peace, when there is no peace. They received the wages of their works: those who rejected the word of the Lord were rejected by him. Their wives, he says, and possessions I will hand over to the enemy. And so that my opinion may not be considered cruel, let the judge hear the reasons: From the least to the greatest, all are devoted to greed (1 Timothy 6). For greed is the root of all evils. From prophet to priest, who should be preventing others from sinning, the first are guilty of crimes: and all either commit injustice by plundering others, or at least lie, so that there is no truth in their mouths. And after these things, as good physicians, they desired to heal the wounds of others with their words, who themselves were afflicted with wounds of all kinds of crimes. We see this every day also in our own people, with the blessed Apostle Paul saying: 'You who preach against stealing, do you steal?' (Rom. II, 21), and so on. When they see sinners and the wealthy, they desire to heal the contrition of the daughter of the people of God, that is, the Church; to the shame either of those who are deceived or of those who deceive others, so that they may say, with every wicked deed concealed: peace, peace, when there is no peace, and war of sins threatens them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 8:10 delivers a profound divine indictment against the kingdom of Judah, articulating severe consequences for their pervasive moral and spiritual corruption. The verse prophesies the devastating loss of their most cherished possessions—their wives and their ancestral fields—to foreign invaders, directly linking this calamity to the widespread societal decay. This corruption, characterized by an insatiable covetousness and deep-seated falsehood, had permeated every level of Judahite society, from the common citizen to the highest echelons of religious and civic leadership, particularly the prophets and priests. The passage thus serves as a powerful testament to the inevitable divine judgment that follows a nation's abandonment of truth, righteousness, and covenant fidelity for greed and deceit.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 8:10 masterfully employs several potent literary devices to convey its message of judgment and moral decay with striking clarity and force. Parallelism is prominently featured, both in the description of the consequences ("their wives unto others" and "their fields to them that shall inherit them") and in the portrayal of the pervasiveness of sin ("from the least even unto the greatest" and "from the prophet even unto the priest"). This structural repetition emphasizes the comprehensive nature of both the sin and its divine retribution. The use of Merism in "from the least even unto the greatest" and "from the prophet even unto the priest" serves to underscore the absolute totality and universality of the corruption within Judahite society, indicating that no segment of the population, from the lowest to the highest, was exempt from this pervasive moral failure. The declarative phrase "Therefore will I give" functions as a powerful Divine Pronouncement of Judgment, lending the passage immense authority and gravity and making it unequivocally clear that the impending disaster is not random but a direct, willed act of God in response to their unrepentant sin. Furthermore, the vivid imagery of losing wives and fields evokes a profound sense of loss, humiliation, and desolation, appealing directly to the audience's emotional understanding of ultimate societal and personal collapse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:10 is deeply interwoven with the broader biblical narrative concerning divine justice, human sin, and the inevitable consequences of covenant unfaithfulness. It powerfully illustrates that God's covenant with Israel was conditional, promising blessings for obedience and curses for disobedience, and that His inherent holiness demands a righteous response to widespread iniquity. The pervasive nature of covetousness and falsehood, particularly among the nation's leadership, reveals a society that had fundamentally rejected God's righteous standards, prioritizing self-gain and deception over justice and truth. This passage serves as a stark reminder that true spiritual health is intrinsically reflected in societal integrity, and that the corruption of leaders inevitably leads to the spiritual and social collapse of the entire community. It foreshadows the ultimate fulfillment of God's judgment through the Babylonian exile, which, despite its severity, served as a necessary and purifying discipline for His people.
REFLECTION AND APPLICATION
Jeremiah 8:10 stands as a timeless and profoundly sobering warning for all generations, revealing the devastating consequences when a society, and particularly its leadership, becomes consumed by covetousness and falsehood. It challenges us to look beyond mere outward religious observance to the true condition of our hearts, our institutions, and our communities. The passage compels us to consider how deeply the relentless pursuit of dishonest gain and the insidious practice of deceit can erode the very foundations of justice, trust, and spiritual vitality. It underscores the critical importance of uncompromising integrity, especially for those in positions of influence—whether within the church, government, business, or family—as their moral compass profoundly impacts the well-being and destiny of the entire collective. For believers today, this verse serves as a radical call to self-examination, urging us to diligently root out any form of greed or dishonesty in our own lives and to actively pursue righteousness and truth in all our dealings. It reminds us that genuine faith must manifest in ethical conduct, a commitment to justice, and a steadfast pursuit of truth for the glory of God and the good of our neighbors.
Questions for Reflection
FAQ
What does "from the least even unto the greatest" signify in this verse?
Answer: This phrase is a powerful literary device known as a merism, which means "from the lowest to the highest" or "everyone without exception." It signifies that the sin of covetousness was not confined to a particular segment of Judahite society but had permeated all levels, from the most common citizens and the poor ("least") to the wealthy, powerful, and influential ("greatest"). It emphasizes the pervasive, systemic, and all-encompassing nature of the moral corruption that had gripped the entire nation.
Why are "prophet" and "priest" specifically mentioned as dealing falsely?
Answer: The prophet and priest held the most significant spiritual and moral authority in ancient Israel, entrusted with communicating God's word and mediating His presence among the people. Their corruption was particularly egregious because they were meant to be the guardians of divine truth and righteousness. The prophets were speaking "false visions, divinations, and worthless idola" (Jeremiah 14:14), and the priests were neglecting their sacred duties, exploiting the people, and perverting justice. Their deceit meant that the very sources of spiritual guidance were compromised, leading the entire nation astray and validating their false sense of security. This highlights the profound danger and devastating consequences of corrupt spiritual leadership.
How does the judgment of losing wives and fields relate to the sins of covetousness and falsehood?
Answer: The judgment pronounced in Jeremiah 8:10 is a direct, fitting, and reciprocal consequence of the nation's sins. Covetousness, or unjust gain, often led to the exploitation of the vulnerable, the perversion of justice, and the illicit acquisition of property, frequently tied to land disputes. Falsehood, especially among leaders, meant that the people were fed lies instead of divine truth, leading them further into sin and a false sense of security. The loss of wives and fields represents the ultimate reversal of the blessings of the covenant and the very foundations of Israelite life and identity. What they coveted unjustly would be taken from them, and their deceptive practices would result in the loss of their most cherished possessions and relationships. This serves as a clear demonstration of divine reciprocity in judgment, fulfilling the curses for disobedience outlined in the Mosaic Law, such as those found in Deuteronomy 28.
CHRIST-CENTERED FULFILLMENT
Jeremiah 8:10, with its stark portrayal of pervasive sin and impending judgment, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The widespread covetousness and falsehood that permeated Judah's society underscored humanity's deep-seated inability to live righteously and fulfill God's covenant demands, revealing the desperate need for a radical, divine intervention. Jesus, as the true Prophet and perfect High Priest, perfectly embodied the integrity, truth, and righteousness that Judah's leaders so tragically lacked. Unlike the false prophets who dealt falsely, Jesus declared, "I am the way, the truth, and the life" (John 14:6), speaking only the words of His Father and never engaging in deceit. As the sinless Lamb of God, He offered Himself as the ultimate sacrifice, bearing the full weight of the judgment for all human covetousness, falsehood, and every other sin, thereby redeeming believers from the curse of the law (Galatians 3:13). Through His atoning work on the cross and His glorious resurrection, believers are freed from the dominion of sin, including the power of greed and deceit, and are empowered by the indwelling Holy Spirit to live lives characterized by truth, generosity, and integrity (Romans 6:6-7). Thus, the devastating judgment pronounced in Jeremiah points forward to the profound grace offered in Christ, who alone can redeem a people from their pervasive sin and establish a new covenant founded on truth, righteousness, and an eternal inheritance that far surpasses perishable earthly possessions (1 Peter 1:3-4).