Jeremiah 20:9
Parallel Verses
New American Standard Bible
But if I say, "I will not remember Him Or speak anymore in His name," Then in my heart it becomes like a burning fire Shut up in my bones; And I am weary of holding it in, And I cannot endure it.

King James Bible
Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.

Darby Bible Translation
And I said, I will not make mention of him, nor speak any more in his name: but it was in my heart as a burning fire shut up in my bones; and I became wearied with holding in, and I could not.

World English Bible
If I say, I will not make mention of him, nor speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones, and I am weary with forbearing, and I can't [contain].

Young's Literal Translation
And I said, 'I do not mention Him, Nor do I speak any more in His name,' And it hath been in my heart As a burning fire shut up in my bones, And I have been weary of containing, And I am not able.

Jeremiah 20:9 Parallel
Barnes' Notes on the Bible

This proves, that Jeremiah was, even under the full power of the prophetic impulse, a free and conscious agent. If he were a mere passive instrument in the hands of the Spirit, how could he determine no more to prophesy? And how could he carry this purpose into execution, as he actually did for a while? But this inquiry has been settled by the express authority of the apostle Paul. He affirms, in a manner which leaves no room to doubt, that the prophets were conscious agents, and that they had control over their own minds, when he says 1 Corinthians 14:32, "the spirits of the prophets are subject to the prophets"; and, on the ground of this, he requires those who were under the prophetic inspiration to utter their sentiments in such a manner as not to produce confusion and irregularity in the congregations, 1 Corinthians 14:29-31, 1 Corinthians 14:33, 1 Corinthians 14:40. How could he reprove their disorder and confusion, if they had no control over the operations of their own minds; and if they were not conscious of what they were uttering?

The truth seems to have been that they had the same control over their minds that any man has; that they were urged, or impelled by the Spirit to utter the truth, but that they had power to refuse; and that the exercise of this power was subjected to substantially the same laws as the ordinary operations of their minds. The true idea has been expressed, probably, by Lowth. "Inspiration may be regarded not as suppressing or extinguishing for a time the faculties of the human mind, but of purifying, and strengthening, and elevating them above what they would otherwise reach." Nothing can be more rational than this view; and according to this, there was an essential difference between the effect of true inspiration on the mind, and the wild and frantic ravings of the pagan priests, and the oracles of divination. Everything in the Scriptures is consistent, rational, sober, and in accordance with the laws of the animal economy; everything in the pagan idea of inspiration was wild, frantic, fevered, and absurd.

(c) It may be added, that this is the common view of prophecy which prevailed among the fathers of the church. Thus, Epiphanius says, 'In whatever the prophets have said, they have been accompanied with an intelligent state of mind;' Ad. Haeres. Mont. c. 4. Jerome in his Preface to Isaiah says, 'Nor indeed, as Montanus and insane women dream, did the prophets speak in an ecstasy, so that they did not know what they uttered, and, while they instructed others, did not themselves understand what they said.' Chrysostom says, 'For this is characteristic of the diviners, to be in a state of frenzy, to be impelled by necessity, to be driven by force, to be drawn like a madman. A prophet, on the contrary, is not so; but utters his communication with sober intellegence, and in a sound state of mind, knowing what he says,' Homil. xxix. in Ep. ad Cor., Bib. Repos. ii.

(4) The representation of future scenes was made known to the prophets by visions. This idea may not differ from the two former, except that it intimates that in a dream, and in the state of prophetic ecstasy, events were made known to them not by words, but by causing the scene to pass before their mind or their mental visions, as if they saw it. Thus, the entire series of the prophecies of Isaiah is described as a vision in Isaiah 1:1, and in 2 Chronicles 32:32. It is of importance to have a clear understanding of what is implied by this. The name "vision" is often elsewhere given to the prophecies, Numbers 24:4, Numbers 24:16; 1 Samuel 3:1; 2 Samuel 7:17; Proverbs 29:18; Obadiah 1:1; Isaiah 21; Isaiah 22:1, Isaiah 22:5; Jeremiah 14:14; Lamentations 2:9; Ezekiel 7:13; Daniel 2:19; Daniel 7:2; Daniel 8:1, Daniel 8:13, Daniel 8:16-17, Daniel 8:26; Daniel 9:21, Daniel 9:23-24; Daniel 10:1, Daniel 10:7-8, Daniel 10:14, Daniel 10:16; 2 Chronicles 9:29; Ezekiel 1:1. The prophets are called "Seers" ראים ro'ı̂ym; and חזים chozı̂ym, and their prophecies are designated by words which denote that which is seen, as חזיון chı̂zzâyôn, מחזה machăzeh, מראה mare'eh, חזון châzôn, etc. - all of which are words derived from the verbs rendered "to see," חזה châzâh and ראה râ'âh. It would be unnecessary to quote the numerous passages where the idea of "seeing" is expressed. A few will show their general characters. They may be "classified" according to the following arrangement:

(a) Those which relate to an open vision, a distinct and clear seeing, 1 Samuel 3:1 : 'And the word of the Lord was precious in those days; there was no open vision' - נפרץ חזון châzôn nı̂perâts - no vision spread abroad, common, open, public, usual. It was a rare occurrence, and hence, the divine communications were regarded as especially precious and valuable.

(b) Those which pertain to the prophetic ecstasy, or trance-- probably the more usual, and proper meaning of the word. Numbers 24:3-4 -- "the man whose eyes are open hath said; he hath said which heard the words of God, which saw the vision of the Almighty, falling, but having his eyes open.' Numbers 24:17, 'I see him, but not now; I behold him, but not near; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel." That is, I see, or have a vision of that Star, and of that Sceptre "in the distance," as if looking on a landscape, and contemplating an indistinct object in the remote part of the picture. Thus, Ezekiel 1:1, 'The heavens were opened, and I saw the visions of God;' Ezekiel 8:3; Ezekiel 40:2, 'In visions he brought me to the land of Israel,' compare Luke 1:22.

(c) Instances where it is applied to dreams: Daniel 2:19, Daniel 2:28; Daniel 4:5; Daniel 7:2; Daniel 8:1, Daniel 8:13, Daniel 8:16-17, Daniel 8:26-27; Daniel 9:21, Daniel 9:23-24; Genesis 46:2, 'God spake to Israel in visions of the night,' Job 4:13.

(d) Instances where the prophets represent themselves as standing on a "watch-tower," and looking off on a distant landscape to descry future and distant events:

I will stand upon my watch,

And will set me upon the tower,

And will watch to see what he will say unto me,

And what I shall answer when I am reproved. '

Jeremiah 20:9 Parallel Commentaries

One Thing is Needful;
or, SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, HEAVEN, AND HELL UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE CURSE, by John Bunyan. London: Printed for Nath. Ponder, at the Peacock in the Poultry, 1688.[1] ADVERTISEMENT BY THE EDITOR. According to Charles Doe, in that curious sheet called The Struggler for the Preservation of Mr. John Bunyan's Labours, these poems were published about the year 1664, while the author was suffering imprisonment for conscience
John Bunyan—The Works of John Bunyan Volumes 1-3

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Cross References
Acts 4:20
for we cannot stop speaking about what we have seen and heard."

1 Kings 19:3
And he was afraid and arose and ran for his life and came to Beersheba, which belongs to Judah, and left his servant there.

1 Kings 19:4
But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree; and he requested for himself that he might die, and said, "It is enough; now, O LORD, take my life, for I am not better than my fathers."

Job 32:18
"For I am full of words; The spirit within me constrains me.

Psalm 39:3
My heart was hot within me, While I was musing the fire burned; Then I spoke with my tongue:

Jeremiah 4:19
My soul, my soul! I am in anguish! Oh, my heart! My heart is pounding in me; I cannot be silent, Because you have heard, O my soul, The sound of the trumpet, The alarm of war.

Jeremiah 6:11
But I am full of the wrath of the LORD; I am weary with holding it in. "Pour it out on the children in the street And on the gathering of young men together; For both husband and wife shall be taken, The aged and the very old.

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