Jeremiah 8 11

Jeremiah 8:11 kjv

For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

Jeremiah 8:11 nkjv

For they have healed the hurt of the daughter of My people slightly, Saying, 'Peace, peace!' When there is no peace.

Jeremiah 8:11 niv

They dress the wound of my people as though it were not serious. "Peace, peace," they say, when there is no peace.

Jeremiah 8:11 esv

They have healed the wound of my people lightly, saying, 'Peace, peace,' when there is no peace.

Jeremiah 8:11 nlt

They offer superficial treatments
for my people's mortal wound.
They give assurances of peace
when there is no peace.

Jeremiah 8 verses

Jeremiah 8 11 Meaning

Jeremiah 8:11 describes the superficial and deceitful actions of the religious leaders in Judah. Faced with the profound spiritual and moral "hurt" or brokenness of God's people due to their pervasive sin and idolatry, these leaders—prophets and priests—offered only shallow, ineffective "healing." They pacified the people with hollow declarations of "Peace, peace," assuring them that all was well and no calamity would befall them, despite the stark reality that there was no genuine peace or spiritual well-being, and God's judgment was imminent. This verse exposes a dangerous betrayal where truth was suppressed in favor of comforting lies, hindering true repentance and spiritual restoration.

Jeremiah 8 11 Context

Jeremiah 8 is part of a larger section (chapters 7-10) where Jeremiah exposes the pervasive corruption and idolatry of Judah and pronounces God's judgment. Specifically, verse 11 directly follows Jeremiah's accusation in 8:10 that "everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely." It elaborates on how these leaders "deal falsely"—by trivializing the nation's spiritual crisis. The people, especially the religious elite, had become utterly complacent, clinging to external rituals and the presence of the Temple in Jerusalem (as discussed in Jer 7), mistakenly believing they were safe regardless of their moral decay. Jeremiah, active during the reigns of Judah's last kings leading up to the Babylonian exile (late 7th to early 6th century BCE), relentlessly countered this false optimism. His prophetic message was one of impending doom unless genuine repentance occurred, a stark contrast to the comforting messages of "peace" being preached by false prophets who resonated with the people's desire for an easier message, thus fostering a perilous illusion of security amidst profound spiritual rebellion.

Jeremiah 8 11 Word analysis

• For (כִּי - kî): This conjunction means "for," "because," or "that." It serves as an explanatory connector, linking this verse as a direct reason or elaboration for the deceitful dealings mentioned in the preceding verse (Jer 8:10), explaining how the priests and prophets deal falsely.
• they have healed (וַיְרַפּאוּ - vay-r'ap'û): From the Hebrew root rāp̄āʾ, meaning "to heal," "to mend," "to repair," "to restore." It’s an active verb, indicating their intentional actions. Here, it is used ironically to mean a superficial or ineffective attempt at healing, pretending to fix something deeply broken.
• the hurt (שֶׁבֶר - šever): This noun literally means "a break," "a breach," "a shattering," "a fracture," or "a ruin." It implies something profoundly broken or damaged, much deeper than a mere wound. In this context, it refers to the deep spiritual and moral brokenness and devastation that had afflicted Judah due to its pervasive sin, idolatry, and rebellion against God. It signifies a catastrophe.
• of the daughter (בַּת - bat): This is a figurative, endearing, yet tragic idiom, "daughter of my people," referring to the people of Judah (or Jerusalem) collectively. It highlights a relationship that God intimately claims, intensifying the betrayal of these leaders and the severity of the hurt experienced by those within this covenant relationship.
• of my people (עַמִּי - ‘ammî): "My people." The possessive suffix ("my") emphasizes God's personal identification with Israel, despite their apostasy. It underlines His ownership and enduring covenant relationship, contrasting sharply with their unfaithfulness and the deceit of their leaders.
• slightly (עַל־נְקַלָּה - ‘al-nəqallāh): From the root qālal, meaning "to be light," "to be trifling," "to be despised," "to be insignificant." The phrase literally means "upon lightness," "upon trifling matter," or "casually." It denotes treating a severe, life-threatening condition as if it were a minor inconvenience, indicating a superficial, negligent, and irresponsible approach to a grave situation.
• saying (לֵאמֹר - lēʾmōr): This infinitive construct typically introduces direct speech, explaining the manner of their "slight healing"—it was through their verbal pronouncements.
• Peace (שָׁלוֹם - šālôm): Transliterated as shalom, this foundational Hebrew concept signifies much more than just the absence of conflict. It encompasses wholeness, completeness, well-being, prosperity, health, safety, harmony, and reconciliation. The repetition "Peace, peace" emphasizes the insistent, almost ritualistic, nature of these false assurances, or perhaps their empty and emphatic promises of an idyllic state that does not exist.
• peace (שָׁלוֹם - šālôm): Repetition underlines the empty nature of their promises and the extent of the self-deception or deception practiced by the false prophets.
• when there is no peace (אֵין שָׁלוֹם - ʾēn šālôm): The Hebrew ʾēn means "there is no" or "nothing." This stark, direct negation explicitly contradicts the preceding false assurances. It highlights the vast chasm between the prophets' deceptive words and the grim reality of God's impending judgment and the people's dire spiritual state. The absence of true shalom reveals the depth of the nation's spiritual sickness and God's wrath.

Words-Group Analysis:

• "they have healed the hurt...slightly": This phrase indicts the spiritual leaders (prophets and priests) for their grossly inadequate response to Judah's deep-seated issues. Instead of facilitating genuine repentance and return to God, which would address the profound "breach" (hurt) caused by sin, they applied superficial remedies. This approach was dangerous because it fostered a false sense of security, preventing the urgent spiritual surgery needed.
• "saying, Peace, peace; when there is no peace": This potent paradox exposes the core of the deception. The repeated "peace" served as a persuasive but utterly false mantra, disconnecting the people from the true conditions of their national and spiritual life. It illustrates the moral and prophetic bankruptcy of those who declared prosperity and safety when God was pronouncing judgment and calamity, highlighting the catastrophic failure to discern spiritual reality.

Jeremiah 8 11 Bonus section

• The phrase "the daughter of my people" (בַּת עַמִּי - bat ‘ammî) underscores a profound irony. It highlights God's continuing affection and covenant relationship with Israel, contrasting with their waywardness and the neglect of their spiritual shepherds. The wound affects God's very own, and His pain (expressed later in Jeremiah's lament) is tangible.
• This verse presents a foundational theological concept for discerning true from false prophecy: true prophets bring challenging messages that address sin and call for repentance (often prophesying judgment), while false prophets often speak pleasantries, offering uncritical assurances of peace and prosperity, especially when sin is rampant.
• The use of šever ("break," "catastrophe") is significant because it is a very strong word in Hebrew to describe national ruin and judgment (e.g., Jer 4:6, Lam 2:11, Isa 30:14). It goes beyond mere ailment to total collapse, making the "slight" healing particularly egregious.
• The "peace, peace" mantra would have been incredibly soothing and politically palatable. True prophets often face rejection precisely because their messages are unsettling and confrontational, while messages of unearned peace are often readily embraced by a populace unwilling to change.

Jeremiah 8 11 Commentary

Jeremiah 8:11 acts as a powerful indictment of spiritual malpractice prevalent in ancient Judah, targeting its religious leaders—the prophets and priests. These figures, entrusted with guiding God's people, chose to apply a spiritual "band-aid" to a gaping, life-threatening "wound." The nation's "hurt" (Hebrew šever, signifying a profound break or catastrophe) was the consequence of systemic sin, idolatry, and covenant unfaithfulness. Instead of diagnosing the spiritual cancer and prescribing the remedy of deep repentance, they casually dismissed the gravity of the situation, trivializing it as "slight" (‘al-nəqallāh). Their "healing" came in the form of hollow assurances, proclaiming "Peace, peace" (shalom, shalom) when God's true shalom—wholeness, well-being, and harmony—was fundamentally absent due to the people's rebellion and the imminence of divine judgment. This verse vividly portrays the dangerous consequences of spiritual leadership that prioritizes comfort over truth, and fleeting popular appeal over the confrontational call to genuine transformation, ultimately lulling people into a false security that precedes ruin.