English Standard Version
All your lovers have forgotten you; they care nothing for you; for I have dealt you the blow of an enemy, the punishment of a merciless foe, because your guilt is great, because your sins are flagrant.
King James Bible
All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
American Standard Version
All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity, because thy sins were increased.
All thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with a cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.
English Revised Version
All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one; for the greatness of thine iniquity, because thy sins were increased.
Webster's Bible Translation
All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisements of a cruel one, for the multitude of thy iniquity; because thy sins were increased.
Jeremiah 30:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The judgment on the nations for the deliverance of Israel. - Jeremiah 30:4. "And these are the words which Jahveh spake concerning Israel and Judah: Jeremiah 30:5. For thus saith Jahveh: We have heard a cry of terror, fear, and no peace. Jeremiah 30:6. Ask now, and see whether a male bears a child? Why do I see every man with his hands on his loins like a woman in childbirth, and every face turned to paleness? Jeremiah 30:7. Alas! for that day is great, with none like it, and it is a time of distress for Jacob, but he will be saved out of it. Jeremiah 30:8. And it shall come to pass on that day, saith Jahveh of hosts, that I will break his yoke from upon thy neck, and I will burst thy bonds, and strangers shall no more put servitude on him; Jeremiah 30:9. But they shall serve Jahveh their God, and David their king, whom I shall raise up to them. Jeremiah 30:10. But fear thou not, O my servant Jacob, saith Jahveh, neither be confounded, O Israel; for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest, and be secure, and there shall be none making him afraid. Jeremiah 30:11. For I am with thee, saith Jahveh, to save thee; for I will make an end of all the nations whither I have scattered thee, yet of thee will I not make an end, but I will chastise thee properly and will not let thee go quite unpunished."
With Jeremiah 30:4 is introduced the description of Israel's restoration announced in Jeremiah 30:3. This introduction is not absolutely necessary, but neither is it for that reason spurious and to be expunged, as Hitzig seeks to do; it rather corresponds to the breadth of Jeremiah's representation. The כּי in Jeremiah 30:5 is explicative: "Thus, namely, hath Jahveh spoken." With the lively dramatic power of a poet, the prophet at once transports the hearers or readers of his prophecy, in thought, into the great day to come, which is to bring deliverance to all Israel. As a day of judgment, it brings terror and anguish on all those who live to see it. קול חרדה, "A voice (sound) of trembling (or terror) we hear," viz., the people, of whom the prophet is one. פּחד does not depend on שׁמענוּ, but forms with ואין שׁלום an independent clause: "There is fear and not peace" (or safety). Jeremiah 30:6. What is the cause of this great horror, which makes all men, from convulsive pains, hold their hands on their loins, so as to support their bowels, in which they feel the pangs, and which makes every countenance pale? In Jeremiah 30:7 the cause of this horror is declared. It is the great day of judgment that is coming. "That (not hits) day" points to the future, and thus, even apart from other reasons, excludes the supposition that it is the day of the destruction of Jerusalem that is meant. The words "that day is great" refer to Joel 2:11, and "there is none like it" is an imitation of Joel 2:2; in the latter passage the prophet makes use of a judgment which he had seen passed on Judah - its devastation by locusts - and for the first time presents, as the main element in his prophecy, the idea of the great day of judgment to come on all nations, and by which the Lord will perfect His kingdom on this earth. This day is for Jacob also, i.e., for all Israel, a time of distress; for the judgment falls not merely on the heathen nations, but also on the godless members of the covenant people, that they may be destroyed from among the congregation of the Lord. The judgment is therefore for Israel as well as for other nations a critical juncture, from which the Israel of God, the community of the faithful, will be delivered. This deliverance is described more in detail in Jeremiah 30:8. The Lord will break the yoke imposed on Israel, free His people from all bondage to strangers, i.e., the heathen, so that they may serve only Him, the Lord, and David, His king, whom He will raise up. The suffix in עלּו is referred by several expositors (Hitzig, Ngelsbach) to the king of Babylon, "as having been most clearly before the minds of Jeremiah and his contemporaries;" in support of this view we are pointed to Isaiah 10:27, as a passage which may have been before the eyes of Jeremiah. But neither this parallel passage nor צוּארך (with the suffix of the second person), which immediately follows, sufficiently justifies this view. For, in the second half also of the verse, the second person is interchanged with the third, and מוסרותיך, which is parallel with עלּו, requires us to refer the suffix in the latter word to Jacob, so that "his yoke" means "the yoke laid on him," as in 1 Kings 12:4; Isaiah 9:3. It is also to be borne in mind that, throughout the whole prophecy, neither Babylon nor the king of Babylon is once mentioned; and that the judgment described in these verses cannot possibly be restricted to the downfall of the Babylonian monarchy, but is the judgment that is to fall upon all nations (Jeremiah 30:11). And although this judgment begins with the fall of the Babylonian supremacy, it will bring deliverance to the people of God, not merely from the yoke of Babylon, but from every yoke which strangers have laid or will lay on them.
Treasury of Scripture Knowledge
You have turned cruel to me; with the might of your hand you persecute me.
Some were fools through their sinful ways, and because of their iniquities suffered affliction;
When you cry out, let your collection of idols deliver you! The wind will carry them all off, a breath will take them away. But he who takes refuge in me shall possess the land and shall inherit my holy mountain.
Therefore a lion from the forest shall strike them down; a wolf from the desert shall devastate them. A leopard is watching their cities; everyone who goes out of them shall be torn in pieces, because their transgressions are many, their apostasies are great.
They lay hold on bow and javelin; they are cruel and have no mercy; the sound of them is like the roaring sea; they ride on horses, set in array as a man for battle, against you, O daughter of Zion!"
"You shall say to them this word: 'Let my eyes run down with tears night and day, and let them not cease, for the virgin daughter of my people is shattered with a great wound, with a very grievous blow.
"Go up to Lebanon, and cry out, and lift up your voice in Bashan; cry out from Abarim, for all your lovers are destroyed.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.