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Selected Verse: Jeremiah 20:7 - Strong Concordance

Verse	Translation	Text
Jer 20:7	Strong Concordance	O LORD [03068], thou hast deceived [06601] me, and I was deceived [06601]: thou art stronger [02388] than I, and hast prevailed [03201]: I am in derision [07814] daily [03117], every one mocketh [03932] me.
	King James	O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19). deceived--Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Gen 9:27, Margin; Pro 25:15; Hos 2:14). stronger than I--Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jer 1:5-7); yet, when I exercise my office, I am treated with derision (Lam 3:14).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19).

deceived--Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Gen 9:27, Margin; Pro 25:15; Hos 2:14).

stronger than I--Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jer 1:5-7); yet, when I exercise my office, I am treated with derision (Lam 3:14).

Notes on the Bible, by Albert Barnes, [1834]
In the rest of the chapter we have an outbreak of deep emotion, of which the first part ends in a cry of hope Jer 20:13, followed nevertheless by curses upon the day of his birth. Was this the result of feelings wounded by the indignities of a public scourging and a night spent in the stocks? Or was it not the mental agony of knowing that his ministry had (as it seemed) failed? He stands indeed before the multitudes with unbending strength, warning prince and people with unwavering constancy of the national ruin that would follow necessarily upon their sins. Before God he stood crushed by the thought that he had labored in vain, and spent his strength for nothing. It is important to notice that with this outpouring of sorrow Jeremiah's ministry virtually closed. Though he appeared again at Jerusalem toward the end of Jehoiakim's reign, yet it was no longer to say that by repentance the national ruin might be averted. During the fourth year of Jehoiakim, the die was cast, and all the prophet henceforward could do, was to alleviate a punishment that was inevitable. Jer 20:7 Thou hast deceived me ... - What Jeremiah refers to is the joy with which he had accepted the prophetic office Jer 15:16, occasioned perhaps by taking the promises in Jer 1:18 too literally as a pledge that he would succeed. Thou art stronger than I - Rather, "Thou hast taken hold of me." God had taken Jeremiah in so firm a grasp that he could not escape from the necessity of prophesying. He would have resisted, but the hand of God prevailed. I am in derision daily - literally, "I am become a laughing-stock all the day, i. e., peripetually. Jer 20:8 Translate," For as often as I speak, I must complain; I call out, Violence and spoil." From the time Jeremiah began to prophesy, he had had reason for nothing but lamentation. Daily with louder voice and more desperate energy he must call out "violence and spoil;" as a perpetual protest against the manner in which the laws of justice were violated by powerful men among the people. Jer 20:9 Seeing that his mission was useless, Jeremiah determined to withdraw from it. I could not stay - Rather, "I prevailed not," did not succeed. See Jer 20:7. Jer 20:10 The defaming - Rather, "the talking." The word refers to people whispering in twos and threes apart; in this case plotting against Jeremiah. Compare Mar 14:58. Report ... - Rather, "Do you report, and we will report him: i. e., they encourage one another to give information against Jeremiah. My familiars - literally, "the men of my peace" Psa 41:9. In the East the usual salutation is "Peace be to thee:" and the answer, "And to thee peace." Thus, the phrase rather means acquaintances, than familiar friends. Enticed - literally, "persuaded, misled," the same word as "deceived Jer 20:7." Compare Mar 12:13-17. Jer 20:11 A mighty terrible one - Rather, "a terrible warrior." The mighty One Isa 9:6 who is on his side is a terror to them. This change of feeling was the effect of faith, enabling him to be content with calmly doing his duty, and leaving the result to God. For ... - Rather, "because they have not acted wisely (Jer 10:21 note), with an everlasting disgrace that shall never be forgotten." Jer 20:12 This verse is repeated almost verbatim from Jer 11:20. Jer 20:13 Sing - Jeremiah's outward circumstances remained the same, but he found peace in leaving his cause in faith to God. Jer 20:14 This sudden outbreak of impatience after the happy faith of Jer 20:13 has led to much discussion. Possibly there was more of sorrow in the words than of impatience; sorrow that the earnest labor of a life had been in vain. Yet the form of the expression is fierce and indignant; and the impatience of Jeremiah is that part of his character which is most open to blame. He does not reach that elevation which is set before us by Him who is the perfect pattern of all righteousness. Our Lord was a prophet whose mission to the men of His generation equally failed, and His sorrow was even more deep; but it never broke forth in imprecations. See Luk 19:41-42. Jer 20:16 The cry - is the sound of the lamentation Jer 20:8; "the shouting" is the alarm of war.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Prophet's Complaints as to the Sufferings Met with in his Calling. - This portion contains, first, a complaint addressed to the Lord regarding the persecutions which the preaching of God's word draws down on Jeremiah, but the complaint passes into a jubilant cry of hope (Jer 20:7-13); secondly, a cursing of the day of his birth (Jer 20:13-18). The first complaint runs thus: Jer 20:7-13 "Thou hast persuaded me, Jahveh, and I let myself be persuaded; Thou hast laid hold on me and hast prevailed. I am become a laughter the whole day long, every one mocketh at me. Jer 20:8. For as often as I speak, I must call out and cry violence and spoil, for the word of Jahveh is made a reproach and a derision to me all the day. Jer 20:9. And I said, I will not more remember nor speak more in His name; then was it in my heart as burning fire, shut up in my bones, and I become weary of holding out, and cannot. Jer 20:10. For I heard the talk of many: Fear round about! Report, and let us report him! Every man of my friendship lies in wait for my downfall: Peradventure he will let himself be enticed, that we may prevail against him and take our revenge on him. Jer 20:11. But Jahveh stands by me as a mighty warrior; therefore shall my persecutors stumble and not prevail, shall be greatly put to shame, because they have not dealt wisely, with everlasting disgrace which will not be forgotten. Jer 20:12. And, Jahveh of hosts that trieth the righteous, that seeth reins and heart, let me see Thy vengeance on them, for to Thee have I committed my cause. Jer 20:13. Sing to Jahveh, praise Jahveh, for He saves the soul of the poor from the hand of the evil-doers." This lament as to the hatred and persecution brought upon him by the preaching of the word of the Lord, is chiefly called forth by the proceedings, recounted in Jer 20:1, Jer 20:2, of the temple-warden Pashur against him. This is clear from the מגור ; for, as Nהg. truly remarks, the use of this expression against the prophet may certainly be most easily explained by the use he had so pregnantly made of it against one so distinguished as Pashur. Besides, the bitterness of the complaint, rising at last to the extent of cursing the day of his birth (Jer 20:14.), is only intelligible as a consequence of such ill-usage as Pashur had already inflicted on him. For although his enemies had schemed against his life, they had never yet ventured positively to lay hands on his person. Pashur first caused him to be beaten, and then had him kept a whole night long in the torture of the stocks. From torture like this his enemies might proceed even to taking his life, if the Lord did not miraculously shield him from their vengeance. - The complaint, Jer 20:7-13, is an outpouring of the heart to God, a prayer that begins with complaint, passes into confidence in the Lord's protection, and ends in a triumph of hope. In Jer 20:7 and Jer 20:8 Jeremiah complains of the evil consequences of his labours. God has persuaded him to undertake the office of prophet, so that he has yielded to the call of God. The words of Jer 20:7 are not an upbraiding, nor are they given in an upbraiding tone (Hitz.); for פּתּה does not mean befool, but persuade, induce by words to do a thing. חזק used transitively, but not as Kg1 16:22, overpower (Ros., Graf, etc.); for then it would not be in keeping with the following ותּוּכל, which after "overpower" would seem very feeble. It means: lay hold of; as usually in the Hiph., so here in Kal. It thus corresponds to חזקת יד, Isa 8:11, denoting the state of being laid hold of by the power of the Spirit of God in order to prophesy. תּוּכל, not: Thou hast been able, but: Thou hast prevailed, conquered. A sharp contrast to this is presented by the issue of his prophetic labours: I am become a laughing-stock all the day, i.e., incessantly. כּלּה, its (the people's) entirety = all the people. - In Jer 20:8 "call" is explained by "cry out violence and spoil:" complain of the violence and spoliation that are practised. The word of Jahveh is become a reproach and obloquy, i.e., the proclamation of it has brought him only contempt and obloquy. The two cases of כּי are co-ordinate; the two clauses give two reasons for everybody mocking at him. One is objective: so often as he speaks he can do nothing but complain of violence, so that he is ridiculed by the mass of the people; and one is subjective: his preaching brings him only disgrace. Most comm. refer "violence and spoiling" to the ill-usage the prophet experiences; but this does not exhaust the reference of the words. Jer 20:9 After such bitter experiences, the thought arose in his soul: I will remember Him (Jahveh) no more, i.e., make no more mention of the Lord, nor speak in His name, labour as a prophet; but it was within him as burning fire. The subject is not expressed, but is, as Ros. and Hitz. rightly say, the word of Jahveh which is held back. "Shut up in my bones" is apposition to "burning fire," for אשׁ occurs elsewhere also as masc., e.g., Jer 48:45; Job 20:26; Psa 104:4. The word of God dwells in the heart; but from there outwards it acts upon his whole organism, like a fire shut up in the hollow of his bones, burning the marrow of them (Job 21:24), so that he can no longer bear to keep silence. The perfects "and I said," "and (then) it was," "and I became weary," are to be taken as preterites, expressing events that have several times been repeated, and so the final result is spoken in the imperf. I cannot. Jer 20:10-13 Jer 20:10 gives the reason for the resolution, adopted but not carried out, of speaking no more in the name of the Lord. This was found in the reports that reached his ears of schemes against his life. The first clause is a verbal quotation from Psa 31:14, a lament of David in the time of Saul's persecutions. דּבּה, base, backbiting slander. The phrase: Fear round about, indicates, in the form of a brief popular saying, the dangerous case in which the prophet was, (Note: Hupfeld on Psa 31:14 holds מגור מסּביב to be a proverbial expression for a harassed condition, full of terrors, since the phrase is frequently used by Jeremiah (besides the present Jer 20:3, Jer 20:4, and Jer 20:15, it is at Jer 6:25; Jer 46:5; Jer 49:29; Lam 2:22). The use made of it in v. 3 would in that case be easily understood. For we cannot infer, as Ng. would do, that Jeremiah must have formed the phrase himself, from the fact that, except in Psa 31:14, it is nowhere found but in Jeremiah.) which his adversaries prepare for him by their repeating: Report him, we will report him. Report: here, report to the authorities as a dangerous man. Even those who are on friendly terms with him lie in wait for his fall. This phrase too is formed of phrases from the Psalms. On "am of my peace," cf. Psa 41:10; on צלעי, Psa 35:15; Psa 38:18; and on שׁמר, watch, lie in wait for, Psa 56:7; Psa 71:10. "Peradventure" - so they said - "he may let himself be enticed," sc. to say something on which a capital charge may be founded (Graf). With "that we may prevail against him," cf. Jer 1:19; Jer 15:20. - At Jer 20:11 the lament rises into confidence in the Lord, springing from the promise given to him by God at his call. אותי (for אתּי) יהוה recalls Jer 1:19; Jer 15:20.The designation of God as גּבּור is formed after Jer 15:21. Because the Lord has promised to deliver him out of the hand of the עריצים, violent, he now calls him a hero using violence, and on this founds his assurance that his persecutors will accomplish nothing, but will come to a downfall, to shame, and be covered with never-dying, never-to-be-forgotten disgrace. Because they have dealt not wisely, i.e., foolishly, see on Jer 10:21; not: because they did not prosper, which would give a weak, superfluous idea, since their not prospering lies already in בּושׁ, spe frustrari. This disgrace will befall the persecutors, because the Lord of hosts will, as Searcher of hearts, take the part of the righteous, and will take vengeance on their foes. This is the force of Jer 20:12, which, with a few changes, is repeated from Jer 11:20. - In this trustfulness his soul rises to a firm hope of deliverance, so that in Jer 20:13 he can call on himself and all the godly to praise God, the Saviour of the poor. Cf. Psa 31:8; Psa 35:9-10, Psa 35:28, etc. Jer 20:14-18 The day of his birth cursed. - Jer 20:14. "Cursed be the day wherein I was born! The day my mother bare me, let it not be blessed! Jer 20:15. Cursed be the man that brought the good tidings to my father, saying: A man-child is born to thee, who made him very glad. Jer 20:16. Let that man be as the cities which Jahveh overthrew without repenting; let him hear crying in the morning and a war-cry at noon-tide, Jer 20:17. Because he slew me not from the womb, and so my mother should have been my grave, and her womb should have been always great. Jer 20:18. Wherefore am I come forth out of the womb to see hardship and sorrow, and that my days should wear away in shame?" Inasmuch as the foregoing lamentation had ended in assured hope of deliverance, and in the praise rendered to God therefor, it seems surprising that now there should follow curses on the day of his birth, without any hint to show that at the end this temptation, too, had been overcome. For this reason Ew. wishes to rearrange the two parts of the complaint, setting Jer 20:14-18 before Jer 20:7-12. This transposition he holds to be so unquestionably certain, that he speaks of the order ad numbering of the verses in the text as an example, clear as it is remarkable, of displacement. But against this hypothesis we have to consider the improbability that, if individual copyists had omitted the second portion (Jer 20:14-18) or written it on the margin, others should have introduced it into an unsuitable place. Copyists did not go to work with the biblical text in such an arbitrary and clumsy fashion. Nor is the position occupied by the piece in question so incomprehensible as Ew. imagines. The cursing of the day of his birth, or of his life, after the preceding exaltation to hopeful assurance is not psychologically inconceivable. It may well be understood, if we but think of the two parts of the lamentation as not following one another in the prophet's soul in such immediate succession as they do in the text; if we regard them as spiritual struggles, separated by an interval of time, through which the prophet must successively pass. In vanquishing the temptation that arose from the plots of his enemies against his life, Jeremiah had a strong support in the promise which the Lord gave him at his call, that those who strove against him should not prevail against him; and the deliverance out of the hand of Pashur which he had just experience, must have given him an actual proof that the Lord was fulfilling His promise. The feeling of this might fill the trembling heart with strength to conquer his temptation, and to elevate himself again, in the joyful confidence of faith, to the praising of the Lord, who delivers the soul of the poor from the hand of the ungodly. But the power of the temptation was not finally vanquished by the renewal of his confidence that the Lord will defend him against all his foes. The unsuccess of his mission might stir up sore struggles in his soul, and not only rob him of all heart to continue his labours, but excite bitter discontent with a life full or hardship and sorrow - a discontent which found vent in his cursing the day of his birth. The curse uttered in Jer 20:14-18 against the day of his birth, while it reminds us of the verses, Jer 3:3., in which Job curses the day of his conception and of his birth, is markedly distinguished in form and substance from that dreadful utterance of Job's. Job's words are much more violent and passionate, and are turned directly against God, who has given life to him, to a man whose way is hid, whom God hath hedged round. Jeremiah, on the other hand, curses first the day of his birth (Jer 20:14), then the man that brought his father the joyful news of the birth of a son (Jer 20:15-17), because his life is passing away in hardship, trials, sorrow, and shame, without expressly blaming God as the author of that life. Jer 20:14 The day on which I was born, let it be cursed and not blessed, sc. because life has never been a blessing to me. Job wishes that the day of his birth and the night of his conception may perish, be annihilated. Jer 20:15 In the curse on the man that brought the father the news of the birth, the stress lies on the clause, "who made him very glad," which goes to strengthen בּשּׂר, εὐαγγελίζεσθαι, a clause which is subordinated to the principal clause without any grammatical connection (cf. Ew. 341, b). The joy that man gave the father by his news is become to the son a source of bitter grief. Jer 20:16 He wishes the fate of Sodom (Gen 19:25), namely ruin, to befall that man. ולא נחם, and may He (Jahveh) not let it repent Him, is adverbially used: without feeling compunction for the destruction, i.e., without pity. In Jer 20:16 destruction is depicted under the figure of the terrors of a town beleaguered by enemies and suddenly taken. זעקה, the wailing cry of the afflicted townspeople; תּרוּעה, the war-cry of the enemies breaking in; cf. Jer 15:8. Jer 20:17-18 tells why the curse should fall on that man: because (אשׁר, causal) he slew me not from the womb, i.e., according to what follows: while yet in the womb, and so (ותּהי with ו consec.) my mother would have become my grave. Logically considered, the subject to מותתני can only be the man on whom the curse of Jer 20:15 is pronounced. But how could the man kill the child in the mother's womb? This consideration has given occasion to various untenable renderings. Some have taken "from the womb," according to Job 3:11, in the sense: immediately after birth, simul ac ex utero exiissem (Ros.). This is grammatically fair enough, but it does not fall in with the context; for then the following Vav consec. must be taken as having the negative force "or rather," the negation being repeated in the next clause again (Ros., Graf). Both these cases are grammatically inadmissible. Others would supply "Jahveh" as subject to מותתני, or take the verb as with indefinite subject, or as passive. But to supply "Jahveh" is quite arbitrary; and against the passive construction it must be said that thus the causal nexus, indicated by אשׁר, between the man on whom the curse is to fall and the slaying of the child is done away with, and all connection for the אשׁר with what precedes would be lost. The difficulty arising from simply accepting the literal meaning is solved by the consideration, that the curse is not levelled against any one particular person. The man that was present at the birth, so as to be able to bring the father the news of it, might have killed the child in the mother's womb. Jeremiah is as little thinking how this could happen as, in the next words, he is of the possibility of everlasting pregnancy. His words must be taken rhetorically, not physiologically. That pregnancy is everlasting that has no birth at the end of it. - In Jer 20:18 a reason for the curse is given, in that birth had brought him only a life of hardship and sorrow. To see hardship, i.e., experience, endure it. His days pass away, vanish in shame, i.e., shame at the discomfiture of hopes; for his life-calling produces no fruit, his prophetic work is in vain, since he cannot save his people from destruction. The curse on the day of birth closes with a sigh at the wretchedness of life, without any hint that he again rises to new joyful faith, and without God's reprimanding him for his discontent as in Jer 11:19. This difficulty the comm. have not touched upon; they have considered only the questions: how at all such a curse in the mouth of a prophet is to be defended; and whether it is in its right place in this connection, immediately after the words so full of hope as Jer 20:11. (cf. Ng.). The latter question we have already discussed art the beginning of the exposition of these verses. As to the first, opinions differ. Some take the curse to be a purely rhetorical form, having no object whatsoever. For, it is said, the long past day of his birth is as little an object on which the curse could really fall, as is the man who told his father of the birth of a son - a man who in all probability never had a real existence (Ng.). To this view, ventured so early as Origen, Cor. a Lap. has justly answered: obstat, quod dies illa exstiterit fueritque creatura Dei; non licet autem maledicere alicui creaturae Dei, sive illa praesens sit sive praeterita. Others, as Calv., espied in this cursing quasi sacrilegum furorem, and try to excuse it on the ground that the principium hujus zeli was justifiable, because Jeremiah cursed the day of his birth not because of personal sufferings, sicknesses, poverty, and the like, but quoniam videret se perdere operam, quum tamen fideliter studeret eam impendere in salutem populi, deinde quum videret doctrinam Dei obnoxiam esse probris et vituperationibus, quum videret impios ita procaciter insurgere, quum videret totam pietatem ita haberi ludibrio. But the sentence passed, that the prophet gravissime peccaverit ut esset contumeliosus in Deu, is too severe one, as is also that of the Berleburg Bible, that "Jeremiah therein stands for an example of warning to all faithful witnesses for the truth, showing that they should not be impatient of the reproach, contempt, derision, and mockery that befall them on that account, if God's long-suffering bears with the mockers so long, and ever delays His judgments." For had Jeremiah sinned so grievously, God would certainly have reproached him with his wrong-doing, as in Jer 15:19. Since that is not here the case, we are not entitled to make out his words to be a beacon of warning to all witnesses for the truth. Certainly this imprecation was not written fore our imitation; for it is doubtless an infirmitas, as Seb. Schm. called it - an outbreak of the striving of the flesh against the spirit. But it should be to us a source of instruction and comfort. From it we should, on the one hand, learn the full weight of the temptation, so that we may arm ourselves with prayer in faith as a weapon against the power of the tempter; on the other hand, we should see the greatness of God's grace, which raises again those that are stumbling to their fall, and does not let God's true servants succumb under the temptation, as we gather from the fact, that the Lord does not cast off His servant, but gives him the needed strength for carrying on the heavy labours of his office. - The difficulty that there is no answer from the Lord to this complaint, neither by way of reprimand nor of consolation, as in Jer 12:5., Jer 15:10, Jer 15:19., is solved when we consider that at his former complainings the Lord had said to him all that was needed to comfort him and raise him up again. A repetition of those promises would have soothed his bitterness of spirit for a time, perhaps, but not permanently. For the latter purpose the Lord was silent, and left him time to conquer from within the temptation that was crushing him down, by recalling calmly the help from God he had so often hitherto experienced in his labours, especially as the time was now not far distant in which, by the bursting of the threatened judgment on Jerusalem and Judah, he should not only be justified before his adversaries, but also perceive that his labour had not been in vain. And that Jeremiah did indeed victoriously struggle against this temptation, we may gather from remembering that hereafter, when, especially during the siege of Jerusalem under Zedekiah, he had still sorer afflictions to endure, he no longer trembles or bewails the sufferings connected with his calling.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The Prophet's Complaints as to the Sufferings Met with in his Calling. - This portion contains, first, a complaint addressed to the Lord regarding the persecutions which the preaching of God's word draws down on Jeremiah, but the complaint passes into a jubilant cry of hope (Jer 20:7-13); secondly, a cursing of the day of his birth (Jer 20:13-18). The first complaint runs thus:

Jer 20:7-13

"Thou hast persuaded me, Jahveh, and I let myself be persuaded; Thou hast laid hold on me and hast prevailed. I am become a laughter the whole day long, every one mocketh at me. Jer 20:8. For as often as I speak, I must call out and cry violence and spoil, for the word of Jahveh is made a reproach and a derision to me all the day. Jer 20:9. And I said, I will not more remember nor speak more in His name; then was it in my heart as burning fire, shut up in my bones, and I become weary of holding out, and cannot. Jer 20:10. For I heard the talk of many: Fear round about! Report, and let us report him! Every man of my friendship lies in wait for my downfall: Peradventure he will let himself be enticed, that we may prevail against him and take our revenge on him. Jer 20:11. But Jahveh stands by me as a mighty warrior; therefore shall my persecutors stumble and not prevail, shall be greatly put to shame, because they have not dealt wisely, with everlasting disgrace which will not be forgotten. Jer 20:12. And, Jahveh of hosts that trieth the righteous, that seeth reins and heart, let me see Thy vengeance on them, for to Thee have I committed my cause. Jer 20:13. Sing to Jahveh, praise Jahveh, for He saves the soul of the poor from the hand of the evil-doers."

This lament as to the hatred and persecution brought upon him by the preaching of the word of the Lord, is chiefly called forth by the proceedings, recounted in Jer 20:1, Jer 20:2, of the temple-warden Pashur against him. This is clear from the מגור ; for, as Nהg. truly remarks, the use of this expression against the prophet may certainly be most easily explained by the use he had so pregnantly made of it against one so distinguished as Pashur. Besides, the bitterness of the complaint, rising at last to the extent of cursing the day of his birth (Jer 20:14.), is only intelligible as a consequence of such ill-usage as Pashur had already inflicted on him. For although his enemies had schemed against his life, they had never yet ventured positively to lay hands on his person. Pashur first caused him to be beaten, and then had him kept a whole night long in the torture of the stocks. From torture like this his enemies might proceed even to taking his life, if the Lord did not miraculously shield him from their vengeance. - The complaint, Jer 20:7-13, is an outpouring of the heart to God, a prayer that begins with complaint, passes into confidence in the Lord's protection, and ends in a triumph of hope. In Jer 20:7 and Jer 20:8 Jeremiah complains of the evil consequences of his labours. God has persuaded him to undertake the office of prophet, so that he has yielded to the call of God. The words of Jer 20:7 are not an upbraiding, nor are they given in an upbraiding tone (Hitz.); for פּתּה does not mean befool, but persuade, induce by words to do a thing. חזק used transitively, but not as Kg1 16:22, overpower (Ros., Graf, etc.); for then it would not be in keeping with the following ותּוּכל, which after "overpower" would seem very feeble. It means: lay hold of; as usually in the Hiph., so here in Kal. It thus corresponds to חזקת יד, Isa 8:11, denoting the state of being laid hold of by the power of the Spirit of God in order to prophesy. תּוּכל, not: Thou hast been able, but: Thou hast prevailed, conquered. A sharp contrast to this is presented by the issue of his prophetic labours: I am become a laughing-stock all the day, i.e., incessantly. כּלּה, its (the people's) entirety = all the people. - In Jer 20:8 "call" is explained by "cry out violence and spoil:" complain of the violence and spoliation that are practised. The word of Jahveh is become a reproach and obloquy, i.e., the proclamation of it has brought him only contempt and obloquy. The two cases of כּי are co-ordinate; the two clauses give two reasons for everybody mocking at him. One is objective: so often as he speaks he can do nothing but complain of violence, so that he is ridiculed by the mass of the people; and one is subjective: his preaching brings him only disgrace. Most comm. refer "violence and spoiling" to the ill-usage the prophet experiences; but this does not exhaust the reference of the words.

Jer 20:9

After such bitter experiences, the thought arose in his soul: I will remember Him (Jahveh) no more, i.e., make no more mention of the Lord, nor speak in His name, labour as a prophet; but it was within him as burning fire. The subject is not expressed, but is, as Ros. and Hitz. rightly say, the word of Jahveh which is held back. "Shut up in my bones" is apposition to "burning fire," for אשׁ occurs elsewhere also as masc., e.g., Jer 48:45; Job 20:26; Psa 104:4. The word of God dwells in the heart; but from there outwards it acts upon his whole organism, like a fire shut up in the hollow of his bones, burning the marrow of them (Job 21:24), so that he can no longer bear to keep silence. The perfects "and I said," "and (then) it was," "and I became weary," are to be taken as preterites, expressing events that have several times been repeated, and so the final result is spoken in the imperf. I cannot.

Jer 20:10-13

Jer 20:10 gives the reason for the resolution, adopted but not carried out, of speaking no more in the name of the Lord. This was found in the reports that reached his ears of schemes against his life. The first clause is a verbal quotation from Psa 31:14, a lament of David in the time of Saul's persecutions. דּבּה, base, backbiting slander. The phrase: Fear round about, indicates, in the form of a brief popular saying, the dangerous case in which the prophet was,

(Note: Hupfeld on Psa 31:14 holds מגור מסּביב to be a proverbial expression for a harassed condition, full of terrors, since the phrase is frequently used by Jeremiah (besides the present Jer 20:3, Jer 20:4, and Jer 20:15, it is at Jer 6:25; Jer 46:5; Jer 49:29; Lam 2:22). The use made of it in v. 3 would in that case be easily understood. For we cannot infer, as Ng. would do, that Jeremiah must have formed the phrase himself, from the fact that, except in Psa 31:14, it is nowhere found but in Jeremiah.)

which his adversaries prepare for him by their repeating: Report him, we will report him.

Report: here, report to the authorities as a dangerous man. Even those who are on friendly terms with him lie in wait for his fall. This phrase too is formed of phrases from the Psalms. On "am of my peace," cf. Psa 41:10; on צלעי, Psa 35:15; Psa 38:18; and on שׁמר, watch, lie in wait for, Psa 56:7; Psa 71:10. "Peradventure" - so they said - "he may let himself be enticed," sc. to say something on which a capital charge may be founded (Graf). With "that we may prevail against him," cf. Jer 1:19; Jer 15:20. - At Jer 20:11 the lament rises into confidence in the Lord, springing from the promise given to him by God at his call. אותי (for אתּי) יהוה recalls Jer 1:19; Jer 15:20.The designation of God as גּבּור is formed after Jer 15:21. Because the Lord has promised to deliver him out of the hand of the עריצים, violent, he now calls him a hero using violence, and on this founds his assurance that his persecutors will accomplish nothing, but will come to a downfall, to shame, and be covered with never-dying, never-to-be-forgotten disgrace. Because they have dealt not wisely, i.e., foolishly, see on Jer 10:21; not: because they did not prosper, which would give a weak, superfluous idea, since their not prospering lies already in בּושׁ, spe frustrari. This disgrace will befall the persecutors, because the Lord of hosts will, as Searcher of hearts, take the part of the righteous, and will take vengeance on their foes. This is the force of Jer 20:12, which, with a few changes, is repeated from Jer 11:20. - In this trustfulness his soul rises to a firm hope of deliverance, so that in Jer 20:13 he can call on himself and all the godly to praise God, the Saviour of the poor. Cf. Psa 31:8; Psa 35:9-10, Psa 35:28, etc.

Jer 20:14-18

The day of his birth cursed. - Jer 20:14. "Cursed be the day wherein I was born! The day my mother bare me, let it not be blessed! Jer 20:15. Cursed be the man that brought the good tidings to my father, saying: A man-child is born to thee, who made him very glad. Jer 20:16. Let that man be as the cities which Jahveh overthrew without repenting; let him hear crying in the morning and a war-cry at noon-tide, Jer 20:17. Because he slew me not from the womb, and so my mother should have been my grave, and her womb should have been always great. Jer 20:18. Wherefore am I come forth out of the womb to see hardship and sorrow, and that my days should wear away in shame?"

Inasmuch as the foregoing lamentation had ended in assured hope of deliverance, and in the praise rendered to God therefor, it seems surprising that now there should follow curses on the day of his birth, without any hint to show that at the end this temptation, too, had been overcome. For this reason Ew. wishes to rearrange the two parts of the complaint, setting Jer 20:14-18 before Jer 20:7-12. This transposition he holds to be so unquestionably certain, that he speaks of the order ad numbering of the verses in the text as an example, clear as it is remarkable, of displacement. But against this hypothesis we have to consider the improbability that, if individual copyists had omitted the second portion (Jer 20:14-18) or written it on the margin, others should have introduced it into an unsuitable place. Copyists did not go to work with the biblical text in such an arbitrary and clumsy fashion. Nor is the position occupied by the piece in question so incomprehensible as Ew. imagines. The cursing of the day of his birth, or of his life, after the preceding exaltation to hopeful assurance is not psychologically inconceivable. It may well be understood, if we but think of the two parts of the lamentation as not following one another in the prophet's soul in such immediate succession as they do in the text; if we regard them as spiritual struggles, separated by an interval of time, through which the prophet must successively pass. In vanquishing the temptation that arose from the plots of his enemies against his life, Jeremiah had a strong support in the promise which the Lord gave him at his call, that those who strove against him should not prevail against him; and the deliverance out of the hand of Pashur which he had just experience, must have given him an actual proof that the Lord was fulfilling His promise. The feeling of this might fill the trembling heart with strength to conquer his temptation, and to elevate himself again, in the joyful confidence of faith, to the praising of the Lord, who delivers the soul of the poor from the hand of the ungodly. But the power of the temptation was not finally vanquished by the renewal of his confidence that the Lord will defend him against all his foes. The unsuccess of his mission might stir up sore struggles in his soul, and not only rob him of all heart to continue his labours, but excite bitter discontent with a life full or hardship and sorrow - a discontent which found vent in his cursing the day of his birth.

The curse uttered in Jer 20:14-18 against the day of his birth, while it reminds us of the verses, Jer 3:3., in which Job curses the day of his conception and of his birth, is markedly distinguished in form and substance from that dreadful utterance of Job's. Job's words are much more violent and passionate, and are turned directly against God, who has given life to him, to a man whose way is hid, whom God hath hedged round. Jeremiah, on the other hand, curses first the day of his birth (Jer 20:14), then the man that brought his father the joyful news of the birth of a son (Jer 20:15-17), because his life is passing away in hardship, trials, sorrow, and shame, without expressly blaming God as the author of that life.

Jer 20:14

The day on which I was born, let it be cursed and not blessed, sc. because life has never been a blessing to me. Job wishes that the day of his birth and the night of his conception may perish, be annihilated.

Jer 20:15

In the curse on the man that brought the father the news of the birth, the stress lies on the clause, "who made him very glad," which goes to strengthen בּשּׂר, εὐαγγελίζεσθαι, a clause which is subordinated to the principal clause without any grammatical connection (cf. Ew. 341, b). The joy that man gave the father by his news is become to the son a source of bitter grief.

Jer 20:16

He wishes the fate of Sodom (Gen 19:25), namely ruin, to befall that man. ולא נחם, and may He (Jahveh) not let it repent Him, is adverbially used: without feeling compunction for the destruction, i.e., without pity. In Jer 20:16 destruction is depicted under the figure of the terrors of a town beleaguered by enemies and suddenly taken. זעקה, the wailing cry of the afflicted townspeople; תּרוּעה, the war-cry of the enemies breaking in; cf. Jer 15:8.

Jer 20:17-18

tells why the curse should fall on that man: because (אשׁר, causal) he slew me not from the womb, i.e., according to what follows: while yet in the womb, and so (ותּהי with ו consec.) my mother would have become my grave. Logically considered, the subject to מותתני can only be the man on whom the curse of Jer 20:15 is pronounced. But how could the man kill the child in the mother's womb? This consideration has given occasion to various untenable renderings. Some have taken "from the womb," according to Job 3:11, in the sense: immediately after birth, simul ac ex utero exiissem (Ros.). This is grammatically fair enough, but it does not fall in with the context; for then the following Vav consec. must be taken as having the negative force "or rather," the negation being repeated in the next clause again (Ros., Graf). Both these cases are grammatically inadmissible. Others would supply "Jahveh" as subject to מותתני, or take the verb as with indefinite subject, or as passive. But to supply "Jahveh" is quite arbitrary; and against the passive construction it must be said that thus the causal nexus, indicated by אשׁר, between the man on whom the curse is to fall and the slaying of the child is done away with, and all connection for the אשׁר with what precedes would be lost. The difficulty arising from simply accepting the literal meaning is solved by the consideration, that the curse is not levelled against any one particular person. The man that was present at the birth, so as to be able to bring the father the news of it, might have killed the child in the mother's womb. Jeremiah is as little thinking how this could happen as, in the next words, he is of the possibility of everlasting pregnancy. His words must be taken rhetorically, not physiologically. That pregnancy is everlasting that has no birth at the end of it. - In Jer 20:18 a reason for the curse is given, in that birth had brought him only a life of hardship and sorrow. To see hardship, i.e., experience, endure it. His days pass away, vanish in shame, i.e., shame at the discomfiture of hopes; for his life-calling produces no fruit, his prophetic work is in vain, since he cannot save his people from destruction.

The curse on the day of birth closes with a sigh at the wretchedness of life, without any hint that he again rises to new joyful faith, and without God's reprimanding him for his discontent as in Jer 11:19. This difficulty the comm. have not touched upon; they have considered only the questions: how at all such a curse in the mouth of a prophet is to be defended; and whether it is in its right place in this connection, immediately after the words so full of hope as Jer 20:11. (cf. Ng.). The latter question we have already discussed art the beginning of the exposition of these verses. As to the first, opinions differ. Some take the curse to be a purely rhetorical form, having no object whatsoever. For, it is said, the long past day of his birth is as little an object on which the curse could really fall, as is the man who told his father of the birth of a son - a man who in all probability never had a real existence (Ng.). To this view, ventured so early as Origen, Cor. a Lap. has justly answered: obstat, quod dies illa exstiterit fueritque creatura Dei; non licet autem maledicere alicui creaturae Dei, sive illa praesens sit sive praeterita. Others, as Calv., espied in this cursing quasi sacrilegum furorem, and try to excuse it on the ground that the principium hujus zeli was justifiable, because Jeremiah cursed the day of his birth not because of personal sufferings, sicknesses, poverty, and the like, but quoniam videret se perdere operam, quum tamen fideliter studeret eam impendere in salutem populi, deinde quum videret doctrinam Dei obnoxiam esse probris et vituperationibus, quum videret impios ita procaciter insurgere, quum videret totam pietatem ita haberi ludibrio. But the sentence passed, that the prophet gravissime peccaverit ut esset contumeliosus in Deu, is too severe one, as is also that of the Berleburg Bible, that "Jeremiah therein stands for an example of warning to all faithful witnesses for the truth, showing that they should not be impatient of the reproach, contempt, derision, and mockery that befall them on that account, if God's long-suffering bears with the mockers so long, and ever delays His judgments." For had Jeremiah sinned so grievously, God would certainly have reproached him with his wrong-doing, as in Jer 15:19. Since that is not here the case, we are not entitled to make out his words to be a beacon of warning to all witnesses for the truth. Certainly this imprecation was not written fore our imitation; for it is doubtless an infirmitas, as Seb. Schm. called it - an outbreak of the striving of the flesh against the spirit. But it should be to us a source of instruction and comfort. From it we should, on the one hand, learn the full weight of the temptation, so that we may arm ourselves with prayer in faith as a weapon against the power of the tempter; on the other hand, we should see the greatness of God's grace, which raises again those that are stumbling to their fall, and does not let God's true servants succumb under the temptation, as we gather from the fact, that the Lord does not cast off His servant, but gives him the needed strength for carrying on the heavy labours of his office. - The difficulty that there is no answer from the Lord to this complaint, neither by way of reprimand nor of consolation, as in Jer 12:5., Jer 15:10, Jer 15:19., is solved when we consider that at his former complainings the Lord had said to him all that was needed to comfort him and raise him up again. A repetition of those promises would have soothed his bitterness of spirit for a time, perhaps, but not permanently. For the latter purpose the Lord was silent, and left him time to conquer from within the temptation that was crushing him down, by recalling calmly the help from God he had so often hitherto experienced in his labours, especially as the time was now not far distant in which, by the bursting of the threatened judgment on Jerusalem and Judah, he should not only be justified before his adversaries, but also perceive that his labour had not been in vain. And that Jeremiah did indeed victoriously struggle against this temptation, we may gather from remembering that hereafter, when, especially during the siege of Jerusalem under Zedekiah, he had still sorer afflictions to endure, he no longer trembles or bewails the sufferings connected with his calling.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Hast prevailed - Thou prevailedst against me. Jeremiah at first excused himself to God, Jer 1:6, but the Lord prevailed against him replying, Jer 1:7, Say not, I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak, Jer 1:9. This is all that is here meant, namely, God's over - ruling him contrary to his own inclinations.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
O Lord, thou hast deceived me - Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison. I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani, thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly irreverent. It is used in the same sense here as in Gen 9:27 : God shall enlarge (persuade, margin) Japheth; and he shall dwell in the tents of Shem.

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¹⁴ I was a derision [07814] to all my people [05971]; and their song [05058] all the day [03117].

⁵ Before [02962] I formed [03335] thee in the belly [0990] I knew [03045] thee; and before thou camest forth [03318] out of the womb [07358] I sanctified [06942] thee, and I ordained [05414] thee a prophet [05030] unto the nations [01471].
⁶ Then said [0559] I, Ah [0162], Lord [0136] GOD [03069]! behold, I cannot [03045] speak [01696]: for I am a child [05288].
⁷ But the LORD [03068] said [0559] unto me, Say [0559] not, I am a child [05288]: for thou shalt go [03212] to all that I shall send [07971] thee, and whatsoever I command [06680] thee thou shalt speak [01696].

¹⁴ Therefore, behold, I will allure [06601] her, and bring [03212] her into the wilderness [04057], and speak [01696] comfortably [03820] unto her.

¹⁵ By long [0753] forbearing [0639] is a prince [07101] persuaded [06601], and a soft [07390] tongue [03956] breaketh [07665] the bone [01634].

²⁷ God [0430] shall enlarge [06601] Japheth [03315], and he shall dwell [07931] in the tents [0168] of Shem [08035]; and Canaan [03667] shall be his servant [05650].

¹⁹ And they shall fight [03898] against thee; but they shall not prevail [03201] against thee; for I am with thee, saith [05002] the LORD [03068], to deliver [05337] thee.

⁸ For since [01767] I spake [01696], I cried out [02199], I cried [07121] violence [02555] and spoil [07701]; because the word [01697] of the LORD [03068] was made a reproach [02781] unto me, and a derision [07047], daily [03117].

¹⁶ And let that man [0376] be as the cities [05892] which the LORD [03068] overthrew [02015], and repented [05162] not: and let him hear [08085] the cry [02201] in the morning [01242], and the shouting [08643] at noontide [06256] [06672];

⁴¹ And [2532] when [5613] he was come near [1448], he beheld [1492] the city [4172], and wept [2799] over [1909] it [846],
⁴² Saying [3004], If [3754] [1487] thou hadst known [1097], even [2532] thou [4771], at least [2534] in [1722] this [5026] thy [4675] day [2250], the things [3588] which belong unto [4314] thy [4675] peace [1515]! but [1161] now [3568] they are hid [2928] from [575] thine [4675] eyes [3788].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

²⁰ But, O LORD [03068] of hosts [06635], that judgest [08199] righteously [06664], that triest [0974] the reins [03629] and the heart [03820], let me see [07200] thy vengeance [05360] on them: for unto thee have I revealed [01540] my cause [07379].

¹² But, O LORD [03068] of hosts [06635], that triest [0974] the righteous [06662], and seest [07200] the reins [03629] and the heart [03820], let me see [07200] thy vengeance [05360] on them: for unto thee have I opened [01540] my cause [07379].

²¹ For the pastors [07462] are become brutish [01197], and have not sought [01875] the LORD [03068]: therefore they shall not prosper [07919], and all their flocks [04830] shall be scattered [06327].

⁶ For unto us a child [03206] is born [03205], unto us a son [01121] is given [05414]: and the government [04951] shall be upon his shoulder [07926]: and his name [08034] shall be called [07121] Wonderful [06382], Counsellor [03289], The mighty [01368] God [0410], The everlasting [05703] Father [01], The Prince [08269] of Peace [07965].

¹¹ But the LORD [03068] is with me as a mighty [01368] terrible one [06184]: therefore my persecutors [07291] shall stumble [03782], and they shall not prevail [03201]: they shall be greatly [03966] ashamed [0954]; for they shall not prosper [07919]: their everlasting [05769] confusion [03639] shall never be forgotten [07911].

¹³ And [2532] they send [649] unto [4314] him [846] certain [5100] of the Pharisees [5330] and [2532] of the Herodians [2265], to [2443] catch [64] him [846] in his words [3056].
¹⁴ And [1161] when they were come [2064], they say [3004] unto him [846], Master [1320], we know [1492] that [3754] thou art [1488] true [227], and [2532] [4671] carest [3756] [3199] for [4012] no man [3762]: for [1063] thou regardest [991] not [3756] the person [1519] [4383] of men [444], but [235] teachest [1321] the way [3598] of God [2316] in [1909] truth [225]: Is it lawful [1832] to give [1325] tribute [2778] to Caesar [2541], or [2228] not [3756]?
¹⁵ Shall we give [1325], or [2228] shall we not [3361] give [1325]? But [1161] he, knowing [1492] their [846] hypocrisy [5272], said [2036] unto them [846], Why [5101] tempt ye [3985] me [3165]? bring [5342] me [3427] a penny [1220], that [2443] I may see [1492] it.
¹⁶ And [1161] they brought [5342] it. And [2532] he saith [3004] unto them [846], Whose [5101] is this [3778] image [1504] and [2532] superscription [1923]? And [1161] they said [2036] unto him [846], Caesar's [2541].
¹⁷ And [2532] Jesus [2424] answering [611] said [2036] unto them [846], Render [591] to Caesar [2541] the things that are [3588] Caesar's [2541], and [2532] to God [2316] the things that are [3588] God's [2316]. And [2532] they marvelled [2296] at [1909] him [846].

⁹ Yea, mine own familiar [07965] friend [0376], in whom I trusted [0982], which did eat [0398] of my bread [03899], hath lifted up [01431] his heel [06119] against me.

⁵⁸ [3754] We [2249] heard [191] him [846] say [3004], [3754] I [1473] will destroy [2647] this [5126] temple [3485] that is made with hands [5499], and [2532] within [1223] three [5140] days [2250] I will build [3618] another [243] made without hands [886].

⁹ Then I said [0559], I will not make mention [02142] of him, nor speak [01696] any more in his name [08034]. But his word was in mine heart [03820] as a burning [01197] fire [0784] shut up [06113] in my bones [06106], and I was weary [03811] with forbearing [03557], and I could [03201] not stay.

¹⁸ For, behold, I [0589] have made [05414] thee this day [03117] a defenced [04013] city [05892], and an iron [01270] pillar [05982], and brasen [05178] walls [02346] against the whole land [0776], against the kings [04428] of Judah [03063], against the princes [08269] thereof, against the priests [03548] thereof, and against the people [05971] of the land [0776].

¹⁶ Thy words [01697] were found [04672], and I did eat [0398] them; and thy word [01697] was unto me the joy [08342] and rejoicing [08057] of mine heart [03824]: for I am called [07121] by thy name [08034], O LORD [03068] God [0430] of hosts [06635].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

¹⁹ Therefore thus saith [0559] the LORD [03068], If thou return [07725], then will I bring thee again [07725], and thou shalt stand [05975] before [06440] me: and if thou take forth [03318] the precious [03368] from the vile [02151], thou shalt be as my mouth [06310]: let them return [07725] unto thee; but return [07725] not thou unto them.

¹⁰ Woe [0188] is me, my mother [0517], that thou hast borne [03205] me a man [0376] of strife [07379] and a man [0376] of contention [04066] to the whole earth [0776]! I have neither lent on usury [05383], nor men have lent to me on usury [05383]; yet every one of them doth curse [07043] me.

⁵ If thou hast run [07323] with the footmen [07273], and they have wearied [03811] thee, then how canst thou contend [08474] with horses [05483]? and if in the land [0776] of peace [07965], wherein thou trustedst [0982], they wearied thee, then how wilt thou do [06213] in the swelling [01347] of Jordan [03383]?

¹⁹ But I was like a lamb [03532] or an ox [0441] that is brought [02986] to the slaughter [02873]; and I knew [03045] not that they had devised [02803] devices [04284] against me, saying, Let us destroy [07843] the tree [06086] with the fruit [03899] thereof, and let us cut him off [03772] from the land [0776] of the living [02416], that his name [08034] may be no more remembered [02142].

¹⁸ Wherefore came I forth [03318] out of the womb [07358] to see [07200] labour [05999] and sorrow [03015], that my days [03117] should be consumed [03615] with shame [01322]?

¹¹ Why died [04191] I not from the womb [07358]? why did I not give up the ghost [01478] when I came out [03318] of the belly [0990]?

¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].

¹⁷ Because he slew [04191] me not from the womb [07358]; or that my mother [0517] might have been my grave [06913], and her womb [07358] to be always [05769] great [02030] with me.
¹⁸ Wherefore came I forth [03318] out of the womb [07358] to see [07200] labour [05999] and sorrow [03015], that my days [03117] should be consumed [03615] with shame [01322]?

⁸ Their widows [0490] are increased [06105] to me above the sand [02344] of the seas [03220]: I have brought [0935] upon them against the mother [0517] of the young men [0970] a spoiler [07703] at noonday [06672]: I have caused him to fall [05307] upon it suddenly [06597], and terrors [0928] upon the city [05892].

²⁵ And he overthrew [02015] those [0411] cities [05892], and all the plain [03603], and all the inhabitants [03427] of the cities [05892], and that which grew [06780] upon the ground [0127].

¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].

¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].
¹⁶ And let that man [0376] be as the cities [05892] which the LORD [03068] overthrew [02015], and repented [05162] not: and let him hear [08085] the cry [02201] in the morning [01242], and the shouting [08643] at noontide [06256] [06672];
¹⁷ Because he slew [04191] me not from the womb [07358]; or that my mother [0517] might have been my grave [06913], and her womb [07358] to be always [05769] great [02030] with me.

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].

³ Therefore the showers [07241] have been withholden [04513], and there hath been no latter rain [04456]; and thou hadst a whore's [02181] [0802] forehead [04696], thou refusedst [03985] to be ashamed [03637].

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].
¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].
¹⁶ And let that man [0376] be as the cities [05892] which the LORD [03068] overthrew [02015], and repented [05162] not: and let him hear [08085] the cry [02201] in the morning [01242], and the shouting [08643] at noontide [06256] [06672];
¹⁷ Because he slew [04191] me not from the womb [07358]; or that my mother [0517] might have been my grave [06913], and her womb [07358] to be always [05769] great [02030] with me.
¹⁸ Wherefore came I forth [03318] out of the womb [07358] to see [07200] labour [05999] and sorrow [03015], that my days [03117] should be consumed [03615] with shame [01322]?

⁷ O LORD [03068], thou hast deceived [06601] me, and I was deceived [06601]: thou art stronger [02388] than I, and hast prevailed [03201]: I am in derision [07814] daily [03117], every one mocketh [03932] me.
⁸ For since [01767] I spake [01696], I cried out [02199], I cried [07121] violence [02555] and spoil [07701]; because the word [01697] of the LORD [03068] was made a reproach [02781] unto me, and a derision [07047], daily [03117].
⁹ Then I said [0559], I will not make mention [02142] of him, nor speak [01696] any more in his name [08034]. But his word was in mine heart [03820] as a burning [01197] fire [0784] shut up [06113] in my bones [06106], and I was weary [03811] with forbearing [03557], and I could [03201] not stay.
¹⁰ For I heard [08085] the defaming [01681] of many [07227], fear [04032] on every side [05439]. Report [05046], say they, and we will report [05046] it. All my familiars [0582] [07965] watched [08104] for my halting [06763] [06761], saying, Peradventure he will be enticed [06601], and we shall prevail [03201] against him, and we shall take [03947] our revenge [05360] on him.
¹¹ But the LORD [03068] is with me as a mighty [01368] terrible one [06184]: therefore my persecutors [07291] shall stumble [03782], and they shall not prevail [03201]: they shall be greatly [03966] ashamed [0954]; for they shall not prosper [07919]: their everlasting [05769] confusion [03639] shall never be forgotten [07911].
¹² But, O LORD [03068] of hosts [06635], that triest [0974] the righteous [06662], and seest [07200] the reins [03629] and the heart [03820], let me see [07200] thy vengeance [05360] on them: for unto thee have I opened [01540] my cause [07379].

¹⁸ Wherefore came I forth [03318] out of the womb [07358] to see [07200] labour [05999] and sorrow [03015], that my days [03117] should be consumed [03615] with shame [01322]?

¹⁷ Because he slew [04191] me not from the womb [07358]; or that my mother [0517] might have been my grave [06913], and her womb [07358] to be always [05769] great [02030] with me.

¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].

²⁸ And my tongue [03956] shall speak [01897] of thy righteousness [06664] and of thy praise [08416] all the day [03117] long.

⁹ And my soul [05315] shall be joyful [01523] in the LORD [03068]: it shall rejoice [07797] in his salvation [03444].
¹⁰ All my bones [06106] shall say [0559], LORD [03068], who is like unto thee, which deliverest [05337] the poor [06041] from him that is too strong [02389] for him, yea, the poor [06041] and the needy [034] from him that spoileth [01497] him?

⁸ And hast not shut me up [05462] into the hand [03027] of the enemy [0341]: thou hast set [05975] my feet [07272] in a large room [04800].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

²¹ And I will deliver [05337] thee out of the hand [03027] of the wicked [07451], and I will redeem [06299] thee out of the hand [03709] of the terrible [06184].

²⁰ And I will make [05414] thee unto this people [05971] a fenced [01219] brasen [05178] wall [02346]: and they shall fight [03898] against thee, but they shall not prevail [03201] against thee: for I am with thee to save [03467] thee and to deliver [05337] thee, saith [05002] the LORD [03068].

¹⁹ And they shall fight [03898] against thee; but they shall not prevail [03201] against thee; for I am with thee, saith [05002] the LORD [03068], to deliver [05337] thee.

¹⁰ For mine enemies [0341] speak [0559] against me; and they that lay wait [08104] for my soul [05315] take counsel [03289] together [03162],

⁷ Shall they escape [06405] by iniquity [0205]? in thine anger [0639] cast down [03381] the people [05971], O God [0430].

¹⁸ For I will declare [05046] mine iniquity [05771]; I will be sorry [01672] for my sin [02403].

¹⁵ But in mine adversity [06761] they rejoiced [08055], and gathered themselves together [0622]: yea, the abjects [05222] gathered themselves together [0622] against me, and I knew [03045] it not; they did tear [07167] me, and ceased [01826] not:

¹⁰ But thou, O LORD [03068], be merciful [02603] unto me, and raise me up [06965], that I may requite [07999] them.

¹⁴ But I trusted [0982] in thee, O LORD [03068]: I said [0559], Thou art my God [0430].

²² Thou hast called [07121] as in a solemn [04150] day [03117] my terrors [04032] round about [05439], so that in the day [03117] of the LORD'S [03068] anger [0639] none escaped [06412] nor remained [08300]: those that I have swaddled [02946] and brought up [07235] hath mine enemy [0341] consumed [03615].

²⁹ Their tents [0168] and their flocks [06629] shall they take away [03947]: they shall take [05375] to themselves their curtains [03407], and all their vessels [03627], and their camels [01581]; and they shall cry [07121] unto them, Fear [04032] is on every side [05439].

⁵ Wherefore have I seen [07200] them dismayed [02844] and turned [05472] away back [0268]? and their mighty ones [01368] are beaten down [03807], and are fled [05127] apace [04498], and look not back [06437]: for fear [04032] was round about [05439], saith [05002] the LORD [03068].

²⁵ Go not forth [03318] into the field [07704], nor walk [03212] by the way [01870]; for the sword [02719] of the enemy [0341] and fear [04032] is on every side [05439].

¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].

⁴ For thus saith [0559] the LORD [03068], Behold, I will make [05414] thee a terror [04032] to thyself, and to all thy friends [0157]: and they shall fall [05307] by the sword [02719] of their enemies [0341], and thine eyes [05869] shall behold [07200] it: and I will give [05414] all Judah [03063] into the hand [03027] of the king [04428] of Babylon [0894], and he shall carry them captive [01540] into Babylon [0894], and shall slay [05221] them with the sword [02719].

³ And it came to pass on the morrow [04283], that Pashur [06583] brought forth [03318] Jeremiah [03414] out of the stocks [04115]. Then said [0559] Jeremiah [03414] unto him, The LORD [03068] hath not called [07121] thy name [08034] Pashur [06583], but Magormissabib [04036].

¹⁴ But I trusted [0982] in thee, O LORD [03068]: I said [0559], Thou art my God [0430].

¹⁰ For I heard [08085] the defaming [01681] of many [07227], fear [04032] on every side [05439]. Report [05046], say they, and we will report [05046] it. All my familiars [0582] [07965] watched [08104] for my halting [06763] [06761], saying, Peradventure he will be enticed [06601], and we shall prevail [03201] against him, and we shall take [03947] our revenge [05360] on him.
¹¹ But the LORD [03068] is with me as a mighty [01368] terrible one [06184]: therefore my persecutors [07291] shall stumble [03782], and they shall not prevail [03201]: they shall be greatly [03966] ashamed [0954]; for they shall not prosper [07919]: their everlasting [05769] confusion [03639] shall never be forgotten [07911].
¹² But, O LORD [03068] of hosts [06635], that triest [0974] the righteous [06662], and seest [07200] the reins [03629] and the heart [03820], let me see [07200] thy vengeance [05360] on them: for unto thee have I opened [01540] my cause [07379].
¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

²⁴ His breasts [05845] are full [04390] of milk [02461], and his bones [06106] are moistened [08248] with marrow [04221].

⁴ Who maketh [06213] his angels [04397] spirits [07307]; his ministers [08334] a flaming [03857] fire [0784]:

²⁶ All darkness [02822] shall be hid [02934] in his secret places [06845]: a fire [0784] not blown [05301] shall consume [0398] him; it shall go ill [03415] with him that is left [08300] in his tabernacle [0168].

⁴⁵ They that fled [05127] stood [05975] under the shadow [06738] of Heshbon [02809] because of the force [03581]: but a fire [0784] shall come forth [03318] out of Heshbon [02809], and a flame [03852] from the midst [0996] of Sihon [05511], and shall devour [0398] the corner [06285] of Moab [04124], and the crown of the head [06936] of the tumultuous [07588] ones [01121].

¹¹ For the LORD [03068] spake [0559] thus to me with a strong [02393] hand [03027], and instructed [03256] me that I should not walk [03212] in the way [01870] of this people [05971], saying [0559],

²² But the people [05971] that followed [0310] Omri [06018] prevailed [02388] against [0854] the people [05971] that followed [0310] Tibni [08402] the son [01121] of Ginath [01527]: so Tibni [08402] died [04191], and Omri [06018] reigned [04427].

¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].

² Then Pashur [06583] smote [05221] Jeremiah [03414] the prophet [05030], and put [05414] him in the stocks [04115] that were in the high [05945] gate [08179] of Benjamin [01144], which was by the house [01004] of the LORD [03068].

¹ Now Pashur [06583] the son [01121] of Immer [0564] the priest [03548], who was also chief [06496] governor [05057] in the house [01004] of the LORD [03068], heard [08085] that Jeremiah [03414] prophesied [05012] these things [01697].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].

¹³ Sing [07891] unto the LORD [03068], praise [01984] ye the LORD [03068]: for he hath delivered [05337] the soul [05315] of the poor [034] from the hand [03027] of evildoers [07489].
¹⁴ Cursed [0779] be the day [03117] wherein I was born [03205]: let not the day [03117] wherein my mother [0517] bare [03205] me be blessed [01288].
¹⁵ Cursed [0779] be the man [0376] who brought tidings [01319] to my father [01], saying [0559], A man [02145] child [01121] is born [03205] unto thee; making him very [08055] glad [08055].
¹⁶ And let that man [0376] be as the cities [05892] which the LORD [03068] overthrew [02015], and repented [05162] not: and let him hear [08085] the cry [02201] in the morning [01242], and the shouting [08643] at noontide [06256] [06672];
¹⁷ Because he slew [04191] me not from the womb [07358]; or that my mother [0517] might have been my grave [06913], and her womb [07358] to be always [05769] great [02030] with me.
¹⁸ Wherefore came I forth [03318] out of the womb [07358] to see [07200] labour [05999] and sorrow [03015], that my days [03117] should be consumed [03615] with shame [01322]?

⁹ Then the LORD [03068] put forth [07971] his hand [03027], and touched [05060] my mouth [06310]. And the LORD [03068] said [0559] unto me, Behold, I have put [05414] my words [01697] in thy mouth [06310].

⁷ But the LORD [03068] said [0559] unto me, Say [0559] not, I am a child [05288]: for thou shalt go [03212] to all that I shall send [07971] thee, and whatsoever I command [06680] thee thou shalt speak [01696].

⁶ Then said [0559] I, Ah [0162], Lord [0136] GOD [03069]! behold, I cannot [03045] speak [01696]: for I am a child [05288].

²⁷ God [0430] shall enlarge [06601] Japheth [03315], and he shall dwell [07931] in the tents [0168] of Shem [08035]; and Canaan [03667] shall be his servant [05650].