Jeremiah Chapter 20 verse 7 Holy Bible
O Jehovah, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am become a laughing-stock all the day, every one mocketh me.
read chapter 20 in ASV
O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me.
read chapter 20 in BBE
Jehovah, thou hast enticed me, and I was enticed; thou hast laid hold of me, and hast prevailed; I am become a derision the whole day: every one mocketh me.
read chapter 20 in DARBY
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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read chapter 20 in WBT
Yahweh, you have persuaded me, and I was persuaded; you are stronger than I, and have prevailed: I am become a laughing-stock all the day, every one mocks me.
read chapter 20 in WEB
Thou hast persuaded me, O Jehovah, and I am persuaded; Thou hast hardened me, and dost prevail, I have been for a laughter all the day, Every one is mocking at me,
read chapter 20 in YLT
Pulpit Commentary
Pulpit CommentaryVerses 7-13. - A lyric passage, expressing the conflict in the prophet's mind owing to the mockery and the slander which his preaching has brought upon him, and at the same time his confidence of victory through the protection of Jehovah; a suitable sequel to the narrative which goes before, even if not originally written to occupy this position (see general Introduction). Verse 7. - Thou hast deceived me, etc.; rather, thou didst entice me, and I let myself be enticed. Jeremiah refers to the hesitation he originally felt to accepting the prophetic office (Jeremiah 1.). The verb does not mean "to deceive," but "to entice" (so rendered in ver. 10, Authorized Version), or "allure." The same word is used in that remarkable narrative of "the spirit" who offered to "entice" (Authorized Version, to "persuade") Ahab to "go up and fall at Ramoth-Gilead" (1 Kings 22:21). In Ezekiel, too, the same case is supposed as possible of Jehovah's "enticing" a prophet (Ezekiel 15:9). The expression implies that all events are, in some sense, caused by God, even those which are, or appear to be, injurious to the individual. Was Goethe thinking of this passage when he wrote the words, "Wen Gott betrugt, ist wohl be-trogon?" Applying the words in a Christian sense, we may say (with F. W. Robertson) that God teaches us by our illusions. Thou art stronger than I, and hast prevailed; rather, thou didst take hold on me, and didst prevail. The expression is like "Jehovah spake thus to me with a grasp of the hand" (Isaiah 8:11).
Ellicott's Commentary
Ellicott's Commentary for English Readers(7) O Lord, thou hast deceived me.--There is an obvious break between Jeremiah 20:6-7. The narrative ends, and a psalm of passionate complaint begins. Its position probably indicates that the compiler of the prophecies in their present form looked on the complaints as belonging to this period of the prophet's work, representing the thoughts of that night of shame which was, as it were, the extremest point of apparent failure. This then was the end of his prophetic calling, this the fulfilment of the promise which told him that he was set over the nations, and that his enemies should not prevail against him (Jeremiah 1:8-10). Some touches of this feeling we have heard already in Jeremiah 15:18. Now it is more dominant and continuous.Thou art stronger than I, and hast prevailed.--Better, thou hast laid hold on me. Jehovah now appears to the prophet as a hard taskmaster who had forced him, against his will (Jeremiah 17:16), to enter on a work from which he shrank, and who gave him scorn and derision as his only wage. He felt, in St. Paul's language, that "a necessity was laid upon" him (1Corinthians 9:16); or in Isaiah's, that the "strong hand" of the Lord was on him (Isaiah 8:11). . . .