Jeremiah 23:40
Jeremiah 23:40 in Multiple Translations
And I will bring upon you everlasting shame and perpetual humiliation that will never be forgotten.”
And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
And I will give you a name without honour for ever, and unending shame which will never go from the memory of men.
I will disgrace you forever, your shame will never be forgotten.
And will bring an euerlasting reproche vpon you, and a perpetual shame which shall neuer be forgotten.
And I have put on you reproach age-during, And shame age-during that is not forgotten!
I will bring an everlasting reproach on you, and a perpetual shame, which will not be forgotten.’”
And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
And I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten.
I will cause people to make fun of you forever. People will never forget that you were disgraced.”
Berean Amplified Bible — Jeremiah 23:40
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 23:40 Interlinear (Deep Study)
BIB
HEB
וְ/נָתַתִּ֥י
עֲלֵי/כֶ֖ם
חֶרְפַּ֣ת
עוֹלָ֑ם
וּ/כְלִמּ֣וּת
עוֹלָ֔ם
אֲשֶׁ֖ר
לֹ֥א
תִשָּׁכֵֽחַ
וְ/נָתַתִּ֥י
nâthan
H5414
to give
Conj | V-Qal-1cs
עֲלֵי/כֶ֖ם
ʻal
H5921
upon
Prep | Suff
חֶרְפַּ֣ת
cherpâh
H2781
reproach
N-fs
עוֹלָ֑ם
ʻôwlâm
H5769
forever
N-ms
וּ/כְלִמּ֣וּת
kᵉlimmûwth
H3640
shame
Conj | N-fs
עוֹלָ֔ם
ʻôwlâm
H5769
forever
N-ms
אֲשֶׁ֖ר
ʼăsher
H834
which
Rel
לֹ֥א
lôʼ
H3808
not
Part
תִשָּׁכֵֽחַ
shâkach
H7911
to forget
V-Niphal-Imperf-3fs
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Jeremiah 23:40
וְ/נָתַתִּ֥י
nâthan
H5414
"to give"
Conj | V-Qal-1cs
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
עֲלֵי/כֶ֖ם
ʻal
H5921
"upon"
Prep | Suff
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
חֶרְפַּ֣ת
cherpâh
H2781
"reproach"
N-fs
Cherpah means reproach or shame, often used to describe scorn or disgrace. In the Bible, it is used to express strong feelings of shame or humiliation.
Definition: 1) reproach, scorn 1a) taunt, scorn (upon enemy) 1b) reproach (resting upon condition of shame, disgrace) 1c) a reproach (an object)
Usage: Occurs in 72 OT verses. KJV: rebuke, reproach(-fully), shame. See also: Genesis 30:23; Isaiah 25:8; Psalms 15:3.
עוֹלָ֑ם
ʻôwlâm
H5769
"forever"
N-ms
This word means forever or always, describing something that lasts an eternity. It is used in the Bible to describe God's eternal nature and his lasting promises.
Definition: : old/ancient 1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world 1a) ancient time, long time (of past) 1b) (of future) 1b1) for ever, always 1b2) continuous existence, perpetual 1b3) everlasting, indefinite or unending future, eternity
Usage: Occurs in 413 OT verses. KJV: alway(-s), ancient (time), any more, continuance, eternal, (for, (n-)) ever(-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world ([phrase] without end). Compare H5331 (נֶצַח), H5703 (עַד). See also: Genesis 3:22; 1 Kings 8:13; Psalms 5:12.
וּ/כְלִמּ֣וּת
kᵉlimmûwth
H3640
"shame"
Conj | N-fs
This word signifies shame or disgrace, often resulting from humiliation or ignominy. It is used to describe feelings of embarrassment.
Definition: shame, disgrace, ignominy
Usage: Occurs in 1 OT verses. KJV: shame. See also: Jeremiah 23:40.
עוֹלָ֔ם
ʻôwlâm
H5769
"forever"
N-ms
This word means forever or always, describing something that lasts an eternity. It is used in the Bible to describe God's eternal nature and his lasting promises.
Definition: : old/ancient 1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world 1a) ancient time, long time (of past) 1b) (of future) 1b1) for ever, always 1b2) continuous existence, perpetual 1b3) everlasting, indefinite or unending future, eternity
Usage: Occurs in 413 OT verses. KJV: alway(-s), ancient (time), any more, continuance, eternal, (for, (n-)) ever(-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world ([phrase] without end). Compare H5331 (נֶצַח), H5703 (עַד). See also: Genesis 3:22; 1 Kings 8:13; Psalms 5:12.
אֲשֶׁ֖ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תִשָּׁכֵֽחַ
shâkach
H7911
"to forget"
V-Niphal-Imperf-3fs
To forget something means to mislay it or be oblivious to it. This Hebrew word is used in the Bible to describe when people forget things, like God's commands. The KJV translates it as 'to forget' or 'at all'.
Definition: 1) to forget, ignore, wither 1a) (Qal) 1a1) to forget 1a2) to cease to care 1b) (Niphal) to be forgotten 1c) (Piel) to cause to forget 1d) (Hiphil) to make or cause to forget 1e) (Hithpael) to be forgotten Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Usage: Occurs in 95 OT verses. KJV: [idiom] at all, (cause to) forget. See also: Genesis 27:45; Psalms 106:13; Psalms 9:13.
Study Notes — Jeremiah 23:40
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 23:40 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 23:40
- Jamieson-Fausset-Brown on Jeremiah 23:40
- Matthew Poole's Commentary on Jeremiah 23:40
- Trapp's Commentary on Jeremiah 23:40
- Adam Clarke's Commentary on Jeremiah 23:40
- Cambridge Bible on Jeremiah 23:40
- Sermons on Jeremiah 23:40
Context — False Prophecies
38But if you claim, ‘This is the burden of the LORD,’ then this is what the LORD says: Because you have said, ‘This is the burden of the LORD,’ and I specifically told you not to make this claim,
39therefore I will surely forget you and will cast you out of My presence, both you and the city that I gave to you and your fathers.
40And I will bring upon you everlasting shame and perpetual humiliation that will never be forgotten.”
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 20:11 | But the LORD is with me like a fearsome warrior. Therefore, my persecutors will stumble and will not prevail. Since they have not succeeded, they will be utterly put to shame, with an everlasting disgrace that will never be forgotten. |
| 2 | Ezekiel 5:14–15 | I will make you a ruin and a disgrace among the nations around you, in the sight of all who pass by. So you will be a reproach and a taunt, a warning and a horror to the nations around you, when I execute judgments against you in anger, wrath, and raging fury. I, the LORD, have spoken. |
| 3 | Jeremiah 42:18 | For this is what the LORD of Hosts, the God of Israel, says: ‘Just as My anger and wrath were poured out on the residents of Jerusalem, so will My wrath be poured out on you if you go to Egypt. You will become an object of cursing and horror, of vilification and disgrace, and you will never see this place again.’ |
| 4 | Daniel 12:2 | And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt. |
| 5 | Jeremiah 24:9 | I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them. |
| 6 | Jeremiah 44:8–12 | Why are you provoking Me to anger by the work of your hands by burning incense to other gods in the land of Egypt, where you have gone to reside? As a result, you will be cut off and will become an object of cursing and reproach among all the nations of the earth. Have you forgotten the wickedness of your fathers and of the kings of Judah and their wives, as well as the wickedness that you and your wives committed in the land of Judah and in the streets of Jerusalem? To this day they have not humbled themselves or shown reverence, nor have they followed My instruction or the statutes that I set before you and your fathers. Therefore this is what the LORD of Hosts, the God of Israel, says: I will set My face to bring disaster and to cut off all Judah. And I will take away the remnant of Judah who have resolved to go to the land of Egypt to reside there; they will meet their end. They will all fall by the sword or be consumed by famine. From the least to the greatest, they will die by sword or famine; and they will become an object of cursing and horror, of vilification and reproach. |
| 7 | Hosea 4:7 | The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace. |
| 8 | Deuteronomy 28:37 | You will become an object of horror, scorn, and ridicule among all the nations to which the LORD will drive you. |
| 9 | Daniel 9:16 | O Lord, in keeping with all Your righteous acts, I pray that Your anger and wrath may turn away from Your city Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Your people are a reproach to all around us. |
Jeremiah 23:40 Summary
[Jeremiah 23:40 is a warning from God to those who claim to speak on His behalf but are not truly representing Him. God promises to bring shame and humiliation to those who misrepresent Him, which can be a difficult and painful experience, as seen in the story of Adam and Eve in Genesis 3:7-10. This verse encourages us to be careful and truthful in how we represent God to others, and to seek to understand and obey His word, as encouraged in 2 Timothy 2:15 and Proverbs 12:22.]
Frequently Asked Questions
What is the context of Jeremiah 23:40 and why is God speaking of shame and humiliation?
God is addressing the false prophets who claimed to speak on His behalf, as seen in Jeremiah 23:38, and as a result, He will bring them shame and humiliation, similar to the punishment described in Deuteronomy 28:37 for disobedience.
What does 'everlasting shame' mean in Jeremiah 23:40?
The phrase 'everlasting shame' refers to a perpetual state of disgrace and embarrassment that will not be forgotten, much like the shame Adam and Eve experienced after disobeying God in Genesis 3:7-10.
Is Jeremiah 23:40 only applicable to the false prophets of Jeremiah's time?
While the immediate context is addressed to the false prophets, the principle of facing shame and humiliation for misrepresenting God can be applied to anyone who claims to speak for Him without being commissioned to do so, as seen in Ezekiel 34:1-10.
How can we avoid facing the same judgment as the false prophets in Jeremiah 23:40?
We can avoid this judgment by being truthful and faithful in our representation of God, as encouraged in Proverbs 12:22 and Colossians 3:9-10, and by seeking to understand and obey God's word as given in 2 Timothy 2:15.
Reflection Questions
- What are some ways I might be misrepresenting God to others, and how can I correct this?
- In what ways can I seek to understand and obey God's word more faithfully, as encouraged in 2 Timothy 2:15?
- How can I balance the desire to share God's message with others while avoiding the temptation to speak on His behalf without being commissioned to do so?
- What does it mean for me to experience 'everlasting shame' in my own life, and how can I turn to God for forgiveness and restoration?
Gill's Exposition on Jeremiah 23:40
And I will bring an everlasting reproach upon you,.... Which was a just retaliation for reproaching, vilifying, and bantering his word: they who had been honoured so much and so long as the people of
Jamieson-Fausset-Brown on Jeremiah 23:40
And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten. Not be forgotten.
Matthew Poole's Commentary on Jeremiah 23:40
And you shall be a reproach, and that not for a few days, but for ever; and a penal shame, which neither you nor those that see or hear of it shall forget. See such expressions .
Trapp's Commentary on Jeremiah 23:40
Jeremiah 23:40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.Ver. 40. And I will bring an everlasting reproach upon you.] Contempt of the Word is such an enraging sin that God cannot easily satisfy himself in saying what he will do to such as are guilty of it.
Adam Clarke's Commentary on Jeremiah 23:40
Verse 40. I will bring an everlasting reproach upon you] And this reproach of having rebelled against so good a God, and rejected so powerful a Saviour, follows them to this day through all their dispersions, in every part of the habitable earth. The word of the Lord cannot fail.
Cambridge Bible on Jeremiah 23:40
Jeremiah 23:9-40. Condemnation of the prophets Following on the prophecies relating to successive kings of Judah, we have a section dealing with the iniquities of a class who also grievously misled the nation. The passage doubtless contains much that is genuine, but, from the diffuseness of style, especially in the latter part, it may be safely inferred that additional matter has been inserted. Commentators, however, are by no means agreed as to the amount of the latter. Du. omits all after Jeremiah 23:15, Co. nearly all after Jeremiah 23:24, Gi. Jeremiah 23:30-40, while the last-named also rejects Jeremiah 23:18-21. Jeremiah 23:9-17 and again 23–29 are in Ḳ ?inah rhythm. Elsewhere metre is for the most part irregular or absent. The collection of utterances, so far as genuine, may have probably belonged to the last part of Zedekiah’s reign. The section may be thus subdivided.
(i) Jeremiah 23:9-15. Jeremiah is undone and nerveless because of the Lord’s message to a land whose profligacy has brought on it a curse. The Temple itself is polluted by the iniquities of prophets and priests. They shall be as men driven in the dark along slippery ways till they fall. The prophets of Samaria led the people astray by alleged prophecies of their false deity, while the prophets of Jerusalem shock Jehovah still more by immorality, lying, and the encouragement of others in permanent evil-doing. They have reached the infamy of the cities of the plain. They have infected all the land; therefore shall wormwood and gall be their food. (ii) Jeremiah 23:16-18. It is from the prophets’ own imaginations and not from Jehovah that their pleasing promises of immunity from evil come. Who is there who has visited His heavenly abode, there to learn His purposes?
(iii) Jeremiah 23:19-20. Jehovah’s wrath shall break, like a storm, on the head of the wicked, and shall not be recalled till His purpose is fully achieved. (iv) Jeremiah 23:21-24. Those prophets were not commissioned nor inspired by the Lord; else they would have delivered His rebuke of the people’s sins. He is omnipresent. They cannot escape His observation. (v) Jeremiah 23:25-29. How long shall they adduce dreams, dreams forsooth, in support of their lying predictions, making the real character of Jehovah to be forgotten by the people, even as their fathers thought of Him as though He were no better than one of the Baals? Let the dream be told, and let Jehovah’s message be told as well; but let the utterances which embody the two be sharply distinguished, as stubble from wheat. Jehovah’s word is as fire, and as a hammer which breaketh the rocks.
(vi) Jeremiah 23:30-32. He is against the prophets who steal their announcements from the true prophets, and with ready tongue claim that they are from Him, who lead His people astray with delusive dreams and claims to Divine authority. They have not His commission, and so are without value. (vii) Jeremiah 23:33-40.
Sermons on Jeremiah 23:40
| Sermon | Description | |
|---|---|---|
|
The Origin of True Preaching by Art Katz | In this sermon, the preacher emphasizes the importance of the community of believers and their role in guiding and correcting one another. He encourages open communication and feed |
|
Hell Is a Good Place - It Vindicates Gods Glory by Tim Conway | In this sermon, the preacher focuses on the topic of hell and its significance in understanding the severity of sin and the sacrifice of Christ. He emphasizes the security of the w |
|
(Through the Bible) Acts 24-25 by Chuck Smith | In this sermon, the speaker emphasizes the importance of making a decision for Jesus Christ, particularly during the teenage years. He explains that nine out of ten Christians beca |
|
God’s Wrath: Vengeance Is Mine, I Will Repay, Says the Lord by John Piper | In this sermon, John Piper discusses the eternal wrath of God. He emphasizes that God's wrath has no end and is described as unquenchable fire. Piper also highlights that God's wra |
|
Unremovable Traces by Basilea Schlink | The video is a sermon about the importance of taking precautions to maintain a beautiful appearance even as one gets older. The speaker shares an experience of seeing a painting of |
|
He Destroyed the Grave by Michael Koulianos | Michael Koulianos passionately preaches about the resurrection of Christ, emphasizing its profound significance and the mystery of God becoming man. He connects the resurrection to |
|
The Doctrine of the Resurrection, Stated and Defended. in Two Sermons, Preached at a Lecture in Lime-Street. by John Gill | John Gill emphasizes the critical importance of the doctrine of resurrection, arguing that without it, the foundation of Christian faith crumbles. He defends the resurrection again |