Jeremiah 20:10 · Bible study
Jeremiah 20:10 Commentary: Betrayal by Friends, Prophetic Isolation
Hebrew · 9 what the commentators say
Meaning in one sentence
Examine Jeremiah's lament as his closest friends conspire against him, and see how this prefigures Christ's suffering.
Research Summary
- Meaning: Jeremiah reports that his trusted friends are conspiring against him, hoping to entice him into failure and take revenge.
- Key words: “Defaming” (dibbah, slander/whispering), “familiar friends” (men of shalom, i.e., peace/covenant partners), “halting” (tsela, limping/stumbling).
- Main debate: Whether the phrase “perhaps he will be enticed” refers to sin (Gill, Wesley) or merely to a false step that could be exploited (Calvin, Cambridge).
- Theological theme: The cost of prophetic faithfulness includes betrayal by those closest to you; this prefigures Christ’s own betrayal and isolation.
- Best use: A pastoral text for those experiencing betrayal in ministry, family, or close relationships. Connects to Psalms of lament and to Jesus’ passion.
Translation Comparison
BSB Berean Standard Bible 2020
For I have heard the whispering of many: “Terror is on every side! Report him; let us report him!” All my trusted friends watch for my fall: “Perhaps he will be deceived so that we may prevail against him and take our vengeance upon him.”
WEB World English Bible 2000
For I have heard the defaming of many: “Terror on every side! Denounce, and we will denounce him!” say all my familiar friends, those who watch for my fall. “Perhaps he will be persuaded, and we will prevail against him, and we will take our revenge on him.”
KJV King James Version 1769
For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
ASV American Standard Version 1901
For I have heard the defaming of many, terror on every side. Denounce, and we will denounce him, say all my familiar friends, they that watch for my fall; peradventure he will be persuaded, and we shall prevail against him, and we shall take our revenge on him.
YLT Young's Literal Translation 1898
For I have heard the evil report of many, Fear is round about: `Declare, and we declare it,' All mine allies are watching for my halting, `Perhaps he is enticed, and we prevail over him, And we take our vengeance out of him.'
Darby Darby Bible 1890
For I have heard the defaming of many, terror on every side: Report, and we will report it. All my familiars are watching for my stumbling: Peradventure he will be enticed, and we shall prevail against him; and we shall take our revenge on him.
Douay-Rheims Douay-Rheims Bible 1899
For I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars, and continued at my side: if by any means he may be deceived, and we may prevail against him, and be revenged on him.
Translations in other languages (10 available)
Porque oí la murmuración de muchos, temor de todas partes: Denunciad, y denunciaremos. Todos mis amigos miraban si claudicaría. Quizá se engañará, decían, y prevaleceremos contra él, y tomaremos de él nuestra venganza.
Porque ouço a murmuração de muitos, temor por todos os lados: Anunciai, e anunciaremos. Todos os meus amigos observam meu manquejar, dizendo : Talvez se enganará; então prevaleceremos contra ele, e nos vingaremos dele.
Car j’ apprends les mauvais propos de plusieurs,
Denn ich höre, wie mich viele schelten und schrecken um und um. “Hui, verklagt ihn! Wir wollen ihn verklagen!” sprechen alle meine Freunde und Gesellen, “ob wir ihn übervorteilen und ihm beikommen mögen und uns an ihm rächen.”
Want ik heb gehoord de naspraak van velen, van Magor-missabib, zeggende: Geef ons te kennen, en wij zullen het te kennen geven; al mijn vredegenoten nemen acht op mijn hinking; zij zeggen: Misschien zal hij overreed worden, dan zullen wij hem overmogen, en onze wraak van hem nemen.
Poiché odo le diffamazioni di molti, lo spavento mi vien da ogni lato: “Denunziatelo, e noi lo denunzieremo”. Tutti quelli coi quali vivevo in pace spiano s’io inciampo, e dicono: “Forse si lascerà sedurre, e noi prevarremo contro di lui, e ci vendicheremo di lui”.
Chociaż słyszę urąganie od wielu i od Magor Missabiba, mówiących: Powiedzcie co nań, a oznajmiemy to królowi. Wszyscy przyjaciele moi czyhają na upadek mój, mówiąc: Aza snać zwiedziony będzie, i przemożemy go, a pomścimy się nad nim.
Ибо я слышал толки многих: угрозы вокруг; "заявите, говорили они, и мы сделаем донос". Все, жившие со мною в мире, сторожат за мною, не споткнусь ли я: "может быть, говорят, он попадется, и мы одолеем его и отмстим ему".
我聽見了 許多 人的讒謗，四圍 都是驚嚇；就是我知己的 朋友 也都 窺探我，願我跌倒，說：告他吧，我們也要告他！或者 他被引誘，我們就能勝 他，在他身上 報 仇。
For numbers of them say evil secretly in my hearing (there is fear on every side): they say, Come, let us give witness against him; all my nearest friends, who are watching for my fall, say, It may be that he will be taken by deceit, and we will get the better of him and give him punishment.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 20:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah 20:10 captures a moment of intense betrayal. The prophet hears the “defaming” (dibbah, slander or whispering) of many people, with the cry “Terror on every side!” echoing the name he gave to Pashhur (Jer 20:3). Clarke notes that the enemies planned to spread calumnies to intimidate him. Calvin sees the priests and chief men sending spies to gather accusations for the king. Gill identifies the betrayers as “men of my peace” (shalom), those who pretended friendship but actually watched for his “halting” (tsela, limping or stumbling). The Cambridge Bible summarizes that even his intimates used “denunciation, craft, revenge” against him. JFB adds that this defamation tempted Jeremiah to stop prophesying. All agree: the deepest wound came not from open enemies but from trusted companions.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jeremiah is expressing the pain of being conspired against by people he trusted, reflecting a pattern of persecution that culminates in Christ’s own betrayal.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'familiar friends' | They are people who were in covenant relationship with Jeremiah, pretending friendship. | Gill suggests they may be men of Anathoth; Calvin sees them as low-level informants sent by priests and nobles; the text does not specify. |
| Nature of the enticement | The enemies hope Jeremiah will be 'enticed' (yefuteh) into something that allows them to accuse him. | Wesley and Gill think it refers to sin; Calvin and Cambridge think it includes any false step (e.g., a rash word) that could be reported to authorities. |
| Prophetic isolation versus Christological fulfillment | Jeremiah’s experience is a type of the suffering of the innocent. | Some see a direct prophecy of Christ (JFB linking to Psalm 41:9); others caution against over-allegorization and read it primarily as Jeremiah’s personal lament. |
Historical & Cultural Context
This verse sits within a passage (Jer 20:7, 18) likely written after Jeremiah’s beating and public humiliation by Pashhur (Jer 20:1, 6). Pashhur the priest had put the prophet in stocks overnight. Upon release, Jeremiah named Pashhur “Magor-missabib” (“terror on every side”) and predicted his exile. Now Jeremiah hears the same phrase used against him, his own words weaponized by his enemies.
The political climate under Jehoiakim (609, 598 BC) was tense. False prophets promised safety from Babylon; Jeremiah preached judgment, earning hatred from officials and priests. His hometown of Anathoth had already plotted against him (Jer 11:21). Here, “all my familiar friends” (literally “men of my peace”) may include those from his own village who pretended loyalty while spying.
The phrase “watched for my halting” pictures a hunter waiting for an animal to stumble. The word tsela means “limping” or “stumbling”, they wanted him to slip into sin or error so they could legally accuse him. Cross-references like Psalm 31:13 and Job 19:19 show this is a pattern of suffering for God’s faithful servants. Jeremiah stands with Elijah (1 Kings 19), Micaiah (1 Kings 22), and Nehemiah (Nehemiah 6), all of whom faced conspiracy from those who should have supported them.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text (MT) is stable across manuscripts, and the translations agree closely. The only minor variation is how “terror on every side” is rendered: some versions (WEB, KJV, ASV) follow the Hebrew literally, while the BSB adds a verb (“Terror is on every side”). This does not affect the meaning.
Reception History
In early Christian tradition, this verse was read as a prophetic parallel to the conspiracy against Jesus. The phrase “men of my peace” appears in Psalm 41:9, which Jesus applies to Judas in John 13:18. Jerome, building on this, saw Jeremiah’s lament as a type of Christ’s betrayal. Later interpreters like Calvin and Matthew Henry used the passage to encourage pastors facing slander. In Reformed tradition, it became a text for spiritual warfare, showing that God’s servants must expect opposition even from friends. More recently, it has been employed in pastoral counseling for those experiencing church conflict or betrayal by close associates.
Preaching This Verse
Three-point outline
- The conspiracy of the familiar. The betrayal comes from “men of my peace”, those who shared meals and covenants. The deepest wounds in ministry often come from insiders.
- The strategy of the enemy. They watch for a stumble, spread reports, and look for an opening to “prevail” (yakhol, to overcome). Their goal is not correction but destruction.
- The response of the prophet. Jeremiah does not hide his pain; he lays it before God. Verses 11, 13 show he eventually trusts that Yahweh is “an awesome mighty one” who will vindicate.
Five-point outline
- The slander (“defaming of many”). Dibbah, whispered accusations spread behind the prophet’s back, damaging his reputation.
- The intimidation (“terror on every side”). Magor-missabib, a psychological siege meant to break his will.
- The false alliance (“familiar friends”). Men of shalom, but their “peace” is a mask for malice.
- The entrapment (“Perhaps he will be enticed”). The Niphal imperfect yefuteh suggests they hope he will be deceived into a foolish act or sinful word they can use.
- The ultimate goal (“take our revenge on him”). Neqamah is personal vengeance. Their opposition is not about truth but about settling a score.
Illustration hooks
- A pastor whose confidant spreads gossip after a disagreement.
- A whistleblower at work, whose coworkers pretend support while documenting mistakes for HR.
- Family members of an addict who “watch for his halting”, waiting for relapse so they can say, “I told you so.”
Questions your congregation is asking
- How do I handle the pain of betrayal by someone I trusted?
- Does God see when people conspire against me?
- How can I keep serving when my closest friends turn against me?
Leading a Discussion
Jeremiah 20:10 takes us inside the prophet’s grief. He hears the whispers, sees the watchful eyes, and feels the isolation. This passage invites us to consider how we handle opposition, especially from those who claim to be on our side. The questions below move from what the text says to what it means for our own relationships with God and others.
Discussion questions
- Read the verse aloud. Which word or phrase stands out most to you, and why?
- “Defaming” (dibbah) means whispered slander. How is gossip different from legitimate concern or correction?
- Jeremiah’s enemies use his own words (“Terror on every side!”) against him. When have you seen someone twist your words to hurt you?
- What does it mean that his “familiar friends” or “men of peace” turned on him? How does this deepen our understanding of Psalm 41:9, later quoted by Jesus (John 13:18)?
- Verse 11 begins “But Yahweh is with me.” How does the shift from lament to confidence happen? Is it a choice, a feeling, or both?
- What does Jeremiah’s honesty before God teach us about prayer in times of betrayal? Should we tell God how we really feel?
- How does knowing that Christ endured the same kind of betrayal (by a close friend, false witnesses, and public slander) change how we view our own struggles?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 19:2 | Then Jezebel sent a messenger to Elijah, saying, “So let the gods do to me, and more also, if I don’t make your life as the life of one of them by tomorrow about this time!” |
| I Kings 21:20 | Ahab said to Elijah, “Have you found me, my enemy?” He answered, “I have found you, because you have sold yourself to do that which is evil in Yahweh’s sight. |
| I Kings 22:8 | The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh, Micaiah the son of Imlah; but I hate him, for he does not prophesy good concerning me, but evil.” Jehoshaphat said, “Don’t let the king say so.” |
| I Kings 22:27 | Say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.”’” |
| Nehemiah 6:6 | in which was written, “It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall. You would be their king, according to these words. |
| Nehemiah 6:13 | He was hired so that I would be afraid, do so, and sin, and that they might have material for an evil report, that they might reproach me. |
| Job 19:19 | All my familiar friends abhor me. They whom I loved have turned against me. |
| Psalms 31:13 | For I have heard the slander of many, terror on every side, while they conspire together against me, they plot to take away my life. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Report - and we will report it - Let us spread calumnies against him every where; or let us spread reports of dangers coming upon him, that we may intimidate him, and cause him to desist.
Calvin's Commentaries Reformed 1564
Calvin focuses on how Jeremiah’s accusers, particularly the priests and chief men, worked indirectly. They did not gather evidence themselves but sent others to collect slanders, then reported to the king. For Calvin, this calculated removal from the dirty work made their conspiracy especially treacherous.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible for Schools sees this passage as revealing the prophet's deepest emotions, swinging between despair and confident hope. It argues the final verses belong to the later days of Zedekiah, while the earlier ones fit Jehoiakim's reign. The commentator also notes that the similar lament in Job likely derives from Jeremiah's more spontaneous expression.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights the malicious delight of Jeremiah's enemies as they circle him. They whisper threats, watch for any misstep, and openly hope he will be deceived so they can finally have their revenge. The prophet feels surrounded by slander and fear on every side.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the coordinated campaign against Jeremiah: crowds spread false reports, and even those who pretended to be friends secretly watched him, hoping he would slip so they could accuse him and take revenge. This intense surveillance from all sides left the prophet feeling trapped and afraid.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees Jeremiah's enemies not only defaming him openly but also pretending peace while plotting his downfall. Their call to "report" false accusations aims to silence his prophecy entirely. The commentator notes that "watched for my halting" pictures intimate friends lying in wait for him to stumble, just as the halt bend to one side.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that even the best of men are still human, and Jeremiah's bitter complaint reveals the real struggle inside him between grace and corruption. God does not harshly judge such honest outbursts, and Henry draws comfort from this: believers can bring even their confusion and anger to God without fear of rejection.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that "prevail" here does not mean winning in a contest. Instead, it describes the enemies' single-minded desire to lure the speaker into saying or doing something they could twist into a seemingly valid accusation. Their goal was to create grounds for false charges.