What Does Jeremiah 44:8 Mean in the King James?
In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The worship aimed at other gods is described as a cutting-off that falls back on the worshippers themselves.
THE MEANING
Your hands are not portrayed as making neutral things: what they direct toward other gods stirs anger and turns into self-severance, curse, and reproach. The verse names Egypt, Mitzrayim, the constricted place, as the setting, so the worship and the narrowing echo one another. Its question brings the consequence into the present: what is honored can shape the worshipper’s own belonging among the peoples.
WHAT THIS UNDOES
It undoes the belief that devotion affects only the object receiving it: here, the worshippers themselves are the ones cut off.
THE ROOT
לְמַעַן הַכְרִית לָכֶם
lemaʿan hakhrīt lakhem
GROWS FROM
כרת
cut, cut off, sever
“cut yourselves off” in this verse is lemaʿan hakhrīt lakhem. English keeps the severity of “cut off” but hides that כרת (karat, cut) also appears in כָּרַת בְּרִית (karat berit, cut a covenant). The same root can name the forming of a bond or its severing, making the threatened loss relational as well as personal.
ALSO GROWS
karat: cut; cut off
כָּרַת
This root gives the verse its language of severance: the worshippers’ actions are linked to being cut off.
karat berit: cut a covenant; make a covenant
כָּרַת בְּרִית
The same verb can describe forming a bond, so the verse’s cutting-off carries a relational weight.
מִצְרַיִם
Mitzrayim
GROWS FROM
צר
narrow, constricting; a place of distress
“Egypt” in this verse is Mitzrayim. The verse names Mitzrayim, the two narrows, as the setting of this self-severing. The name’s image of constriction echoes the outcome: what happens in the narrow place narrows the worshippers’ own lives and belonging.
ALSO GROWS
tsar: narrow, tight, constricted
צַר
This root image brings the constricted quality of Mitzrayim into the verse’s setting.
metsar: strait; narrow place
מֵצַר
It makes narrowing a lived condition, echoing the verse’s threatened constriction of the worshippers’ lives.
Mitzrayim: Egypt; the two narrows
מִצְרַיִם
The place-name carries the passage’s image of constriction within it.
לְהַכְעִיסֵנִי
lehakʿīsēnī
GROWS FROM
כעס
anger, vexation; to provoke to anger
“provoke me unto wrath” in this verse is lehakʿīsēnī. The Hebrew verb is causative: the work of the hands actively stirs anger. Paired with the later כרת (karat, cut off), it links the provoking act to the worshippers’ own severance.
ALSO GROWS
kaʿas: anger; vexation
כַּעַס
This noun names the anger contained in the verse’s “wrath.”
hikʿis: to anger; to provoke
הִכְעִיס
This verb shares the root and shows how the hands’ actions actively stir anger.
THE PATTERN
What receives a person’s trust and action shapes that person and returns its own consequence.
They that make them are like unto them; so is every one that trusteth in them.Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.THE THREAD
Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain;Verse 7 uses the same כרת (karat, cut off) root and makes the consequence concrete: men, women, children, and infants are at risk of being cut away. That line widens verse 8’s self-cutting into a consequence for the whole community.
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