Parallel Bible VersionsNASB/KJV Study BibleHebrew Bible Study Tools

Jeremiah 14:10

New American Standard Bible (NASB ©1995) [2]
— Thus says the LORD to this people, “Even so they have loved to wander; they have not kept their feet in check. Therefore the LORD does not accept them; now He will remember their iniquity and call their sins to account.”
King James Version (KJV 1769) [2]
— Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.
English Revised Version (ERV 1885)
— Thus saith the LORD unto this people, Even so have they loved to wander; they have not refrained their feet: therefore the LORD doth not accept them; now will he remember their iniquity, and visit their sins.
American Standard Version (ASV 1901) [2]
— Thus saith Jehovah unto this people, Even so have they loved to wander; they have not refrained their feet: therefore Jehovah doth not accept them; now will he remember their iniquity, and visit their sins.
Webster's Revision of the KJB (WEB 1833)
— Thus saith the LORD to this people, Thus have they loved to wander, they have not restrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.
Darby's Translation (DBY 1890)
— Thus saith Jehovah to this people: Even so have they loved to wander, they have not refrained their feet; and Jehovah hath no delight in them: now will he remember their iniquity, and visit their sins.
Rotherham's Emphasized Bible (EBR 1902)
— Thus, saith Yahweh, To this people, In this way, have they loved to wander, Their feet, have they not restrained,—Yahweh, therefore hath not accepted them, Now, will he call to mind their iniquity,—That he may punish their sins.
Young's Literal Translation (YLT 1898)
— Thus said Jehovah concerning this people: Well they have loved to wander, Their feet they have not restrained, And Jehovah hath not accepted them, Now doth He remember their iniquity, And inspect their sin.
Douay-Rheims Challoner Revision (DR 1750)
— Thus saith the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord: He will now remember their iniquities, and visit their sins.
Geneva Bible (GNV 1560)
— Thus saith the Lord vnto this people, Thus haue they delited to wander: they haue not refrained their feete, therefore the Lorde hath no delight in them: but he will now remember their iniquitie, and visite their sinnes.
Original King James Bible (AV 1611) [2]
— Thus saith the LORD vnto this people, Thus haue they loued to wander, they haue not refrained their feete, therefore the LORD doeth not accept them, hee will now remember their iniquitie, and visite their sinnes.
Lamsa Bible (1957)
— Thus says the LORD to this people: They have loved to be unreliable, they have not restrained their feet from going after evil; therefore the LORD is not pleased with them; he will now remember their iniquity and punish their sins.
Brenton Greek Septuagint (LXX, Restored Names)
— Thus saith the Lord to this people, They have loved to wander, and they have not spared, therefore God has not prospered them; now will he remember their iniquity.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Thus saith Yahweh unto this people, Thus have they loved to wander, they have not refrained their feet, therefore Yahweh doth not accept them; he will now remember their iniquity, and visit their sins.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Thus x3541
(3541) Complement
כֹּה
koh
{ko}
From the prefix K and H1931; properly like this, that is, by implication (of manner) thus (or so); also (of place) here (or hither); or (of time) now.
saith 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
unto this x2088
(2088) Complement
זֶה
zeh
{zeh}
A primitive word; the masculine demonstrative pronoun, this or that.
people, 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
Thus x3651
(3651) Complement
כֵּן
ken
{kane}
From H3559; properly set upright; hence (figuratively as adjective) just; but usually (as adverb or conjugation) rightly or so (in various applications to manner, time and relation; often with other particles).
have they loved 157
{0157} Prime
אָהַב
'ahab
{aw-hab'}
A primitive root; to have affection for (sexually or otherwise).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
to wander, 5128
{5128} Prime
נוּעַ
nuwa`
{noo'-ah}
A primitive root; to waver, in a great variety of applications, literally and figuratively (as subjoined).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
they have not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
refrained 2820
{2820} Prime
חָשַׂךְ
chasak
{khaw-sak'}
A prim root; to restrain or (reflexively) refrain; by implication to refuse, spare, preserve; also (by interchange with H2821) to observe.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
their feet, 7272
{7272} Prime
רֶגֶל
regel
{reh'-gel}
From H7270; a foot (as used in walking); by implication a step; by euphemism the pudenda.
therefore Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
doth not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
accept 7521
{7521} Prime
רָצָה
ratsah
{raw-tsaw'}
A primitive root; to be pleased with; specifically to satisfy a debt.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
them; he will now x6258
(6258) Complement
אַתָּה
`attah
{at-taw'}
From H6256; at this time, whether adverbial, conjugational or expletive.
remember 2142
{2142} Prime
זָכַר
zakar
{zaw-kar'}
A primitive root; properly to mark (so as to be recognized), that is, to remember; by implication to mention; also (as denominative from H2145) to be male.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
their iniquity, 5771
{5771} Prime
עָוֹן
`avon
{aw-vone'}
From H5753; perversity, that is, (moral) evil.
and visit 6485
{6485} Prime
פָּקַד
paqad
{paw-kad'}
A primitive root; to visit (with friendly or hostile intent); by analogy to oversee, muster, charge, care for, miss, deposit, etc.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
their sins. 2403
{2403} Prime
חַטָּאָה
chatta'ah
{khat-taw-aw'}
From H2398; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender.
Jamieson-Fausset-Brown Commentary

Jeremiah 14:10

_ _ Jehovah’s reply to the prayer (Jeremiah 14:7-9; Jeremiah 2:23-25).

_ _ ThusSo greatly.

_ _ loved — (Jeremiah 5:31).

_ _ not refrained ... feet — They did not obey God’s command; “withhold thy foot” (Jeremiah 2:25), namely, from following after idols.

_ _ remember ... iniquity — (Hosea 8:13; Hosea 9:9). Their sin is so great, God must punish them.

Matthew Henry's Commentary

Jeremiah 14:10-16

_ _ The dispute between God and his prophet, in this chapter, seems to be like that between the owner and the dresser of the vineyard concerning the barren fig-tree, Luke 13:7. The justice of the owner condemns it to be cut down; the clemency of the dresser intercedes for a reprieve. Jeremiah had been earnest with God, in prayer, to return in mercy to this people. Now here,

_ _ I. God overrules the plea which he had offered in their favour, and shows him that it would not hold. In answer to it thus he says concerning this people, Jeremiah 14:10. He does not say, concerning my people, for he disowns them, because they had broken covenant with him. It is true they were called by his name, and had the tokens of his presence among them; but they had sinned, and provoked God to withdraw. This the prophet had owned, and had hoped to obtain mercy for them, notwithstanding this, through intercession and sacrifice; therefore God here tells him, 1. That they were not duly qualified for a pardon. The prophet had owned that their backslidings were many; and, though they were so, yet there was hope for them if they returned. But this people show no disposition at all to return; they have wandered, and they have loved to wander; their backslidings have been their choice and their pleasure, which should have been their shame and pain, and therefore they will be their ruin. They cannot expect God should take up his rest with them when they take such delight in going astray from him after their idols. It is not through necessity or inadvertency that they wander, but they love to wander. Sinners are wanderers from God; their wanderings forfeit God's favour, but it is their loving to wander that quite cuts them off from it. They were told what their wanderings would come to that one sin would hurry them on to another, and all to ruin; and yet they have not taken warning and refrained their feet. So far were they from returning to their God that neither his prophets nor his judgments could prevail upon them to give themselves the least check in a sinful pursuit. This is that for which God is now reckoning with them. When he denies them rain from heaven he is remembering their iniquity and visiting their sin; that is it for which their fruitful land is thus turned into barrenness. 2. That they had no reason to expect that the God they had rejected should accept them; no, not though they betook themselves to fasting and prayer and put themselves to the expense of burnt-offerings and sacrifice: The Lord doth not accept them, Jeremiah 14:10. He takes no pleasure in them (so the word is); for what pleasure can the holy God take in those that take pleasure in his rivals, in any service, in any society, rather than his? “When they fast (Jeremiah 14:12), which is a proper expression of repentance and reformation, — when they offer a burnt offering and an oblation, which was designed to be an expression of faith in a Mediator, — though their prayers be thus enforced, and offered up in those vehicles that used to be acceptable, yet, because they do not proceed from humble, penitent, and renewed hearts, but still they love to wander, therefore I will not hear their cry, be it ever so loud; nor will I accept them, neither their persons nor their performances.” It had been long since declared, The sacrifice of the wicked is an abomination to the Lord; and those only are accepted that do well, Genesis 4:7. 3. That they had forfeited all benefit by the prophet's prayers for them because they had not regarded his preaching to them. This is the meaning of that repeated prohibition given to the prophet (Jeremiah 14:11): Pray not thou for this people for their good, as before, Jeremiah 7:15; Jeremiah 11:14. This did not forbid him thus to express his good-will to them (Moses continued to intercede for Israel after God had said, Let me alone, Exodus 32:10), but it forbade them to expect any good effect from it as long as they turned away their ear from hearing the law. Thus was the doom of the impenitent ratified, as that of Saul's rejection was by that word to Samuel, When wilt thou cease to mourn for Saul? It therefore follows (Jeremiah 14:12), I will consume them, not only by this famine, but by the further sore judgments of sword and pestilence; for God has many arrows in his quiver, and those that will not be convinced and reclaimed by one shall be consumed by another.

_ _ II. The prophet offers another plea in excuse for the people's obstinacy, and it is but an excuse, but he was willing to say whatever their case would bear; it is this, That the prophets, who pretended a commission from heaven, imposed upon them, and flattered them with assurances of peace though they went on in their sinful way, Jeremiah 14:13. He speaks of it with lamentation: “Ah! Lord God, the poor people seem willing to take notice of what comes in thy name, and there are those who in thy name tell them that they shall not see the sword nor famine; and they say it as from thee, with all the gravity and confidence of prophets: I will continue you in this place, and will give you assured peace here, peace of truth. I tell them the contrary; but I am one against many, and every one is apt to credit that which makes for them; therefore, Lord, pity and spare them, for their leaders cause them to err.” This excuse would have been of some weight if they had not had warning given them, before, of false prophets, and rules by which to distinguish them; so that if they were deceived it was entirely their own fault. But this teaches us, as far as we can with truth, to make the best of bad, and judge as charitably of others as their case will bear.

_ _ III. God not only overrules this plea, but condemns both the blind leaders and the blind followers to fall together into the ditch. 1. God disowns the flatteries (Jeremiah 14:14): They prophesy lies in my name. They had no commission from God to prophesy at all: I neither sent them, nor commanded them, nor spoke unto them. They never were employed to go on any errand at all from God; he never made himself known to them, much less by them to the people; never any word of the Lord came to them, no call, no warrant, no instruction, much less did he send them on this errand, to rock them asleep in security. No; men may flatter themselves, and Satan may flatter them, but God never does. It is a false vision, and a thing of nought. Note, What is false and groundless in vain and worthless. The vision that is not true, be it ever so pleasing, is good for nothing; it is the deceit of their heart, a spider's web spun out of their own bowels, and in it they think to shelter themselves, but it will be swept away in a moment and prove a great cheat. Those that oppose their own thoughts of God's word (God indeed says so, but they think otherwise) walk in the deceit of their heart, and it will be their ruin. 2. He passes sentence upon the flatterers, Jeremiah 14:15. As for the prophets, who put this abuse upon the people by telling them they shall have peace, and this affront upon God by telling them so in God's name, let them know that they shall have no peace themselves. They shall fall first by those very judgments which they have flattered others with the hopes of an exemption from. They undertook to warrant people that sword and famine should not be in the land; but it shall soon appear how little their warrants are good for, when they themselves shall be cut off by sword and famine. How should they secure others or foretel peace to them when they cannot secure themselves, nor have such a foresight of their own calamities as to get out of the way of them? Note, The sorest punishment await those who promise sinners impunity in their sinful ways. 3. He lays the flattered under the same doom: The people to whom they prophesy lies, and who willingly suffer themselves to be thus imposed upon, shall die by sword and famine, Jeremiah 14:16. Note, The unbelief of the deceived, with all the falsehood of the deceivers, shall not make the divine threatenings of no effect; sword and famine will come, whatever they say to the contrary; and those will be least safe that are most secure. Impenitent sinners will not escape the damnation of hell by saying that they can never believe there is such a thing, but will feel what they will not fear. It is threatened that this people shall not only fall by sword and famine, but that they shall be as it were hanged up in chains, as monuments of that divine justice which they set at defiance; their bodies shall be cast out, even in the streets of Jerusalem, which of all places, one would think, should be kept clear from such nuisances: there they shall lie unburied; their nearest relations, who should do them that last office of love, being so poor that they cannot afford it, or so weakened with hunger that they are not able to attend it, or so overwhelmed with grief that they have no heart to it, or so destitute of natural affection that they will not pay them so much respect. Thus will God pour their wickedness upon them, that is, the punishment of their wickedness; the full vials of God's wrath shall be poured upon them, to which they have made themselves obnoxious. Note, When sinners are overwhelmed with trouble they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and of the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.

John Wesley's Explanatory Notes

Jeremiah 14:10

Thus — Here begins the answer to the prophet's complaint and prayer in the nine first verses. The substance is, that for their manifold sins, he was resolved to punish them. They loved — They have been fond of their idols, and they have persisted in those sinful courses, notwithstanding all counsels.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
have they:

Jeremiah 2:23-25 How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: [thou art] a swift dromedary traversing her ways; ... Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Jeremiah 2:36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
Jeremiah 3:1-2 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. ... Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.
Jeremiah 8:5 Why [then] is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
Hosea 11:7 And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt [him].
Hosea 11:9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not enter into the city.

refrained:

Jeremiah 2:25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Psalms 119:101 I have refrained my feet from every evil way, that I might keep thy word.

the LORD[YHWH]:

Jeremiah 6:20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings [are] not acceptable, nor your sacrifices sweet unto me.
Amos 5:22 Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
Malachi 1:8-13 And if ye offer the blind for sacrifice, [is it] not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. ... Ye said also, Behold, what a weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.

he will:

Jeremiah 31:34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
Jeremiah 44:21-22 The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it [not] into his mind? ... So that the LORD could no longer bear, because of the evil of your doings, [and] because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.
1 Samuel 15:2 Thus saith the LORD of hosts, I remember [that] which Amalek did to Israel, how he laid [wait] for him in the way, when he came up from Egypt.
1 Kings 17:18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?
Psalms 109:14-15 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out. ... Let them be before the LORD continually, that he may cut off the memory of them from the earth.
Hosea 8:13 They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
Hosea 9:9 They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.
Hebrews 8:12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
Random Bible VersesNew Quotes



Chain-Reference Bible SearchCross References with Concordance

1S 15:2. 1K 17:18. Ps 109:14; 119:101. Jr 2:23, 25, 36; 3:1; 6:20; 8:5; 31:34; 44:21. Ho 8:13; 9:9; 11:7, 9. Am 5:22. Mal 1:8. He 8:12.

Newest Chat Bible Comment
Comment HereExpand User Bible CommentaryComplete Biblical ResearchComplete Chat Bible Commentary
Recent Chat Bible Comments