Jeremiah 31 7

Jeremiah 31:7 kjv

For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.

Jeremiah 31:7 nkjv

For thus says the LORD: "Sing with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise, and say, 'O LORD, save Your people, The remnant of Israel!'

Jeremiah 31:7 niv

This is what the LORD says: "Sing with joy for Jacob; shout for the foremost of the nations. Make your praises heard, and say, 'LORD, save your people, the remnant of Israel.'

Jeremiah 31:7 esv

For thus says the LORD: "Sing aloud with gladness for Jacob, and raise shouts for the chief of the nations; proclaim, give praise, and say, 'O LORD, save your people, the remnant of Israel.'

Jeremiah 31:7 nlt

Now this is what the LORD says:
"Sing with joy for Israel.
Shout for the greatest of nations!
Shout out with praise and joy:
'Save your people, O LORD,
the remnant of Israel!'

Jeremiah 31 verses

Jeremiah 31 7 Meaning

This verse announces a future restoration for Israel, emphasizing their re-gathering and the end of their sorrow. It highlights God's active role in bringing His people back, turning their mourning into joy.

Jeremiah 31 7 Context

Jeremiah 31 is a chapter of hope amidst prophecy of judgment. Following verses that detail the exile and scattering of Israel, chapter 31 begins with the promise of a future return and restoration. Verse 7 is part of this specific section (Jeremiah 30-33) known as the "Book of Comfort," offering assurance to a people in deep distress. The historical context is crucial: the prophet Jeremiah delivered these messages during the Babylonian exile, a time of immense suffering and despair for the Judean people. This prophecy offered a stark contrast to the prevailing gloom, pointing towards God's unfailing faithfulness.

Jeremiah 31 7 Word Analysis

• Sing, O barren (Hebrew: ananu ha-lo techanani)

  • ananu (אנו) - often translated as "sing" or "rejoice," signifying a proclamation of joy.
  • ha-lo (הלוא) - a rhetorical particle, equivalent to "indeed" or "surely not," introducing a strong statement or question. Here it implies a certainty about the coming joy.
  • techanani (תחנני) - from chanan (חנן), meaning "to show favor," "to be gracious." It points to God's merciful action.

• thou that didst not bear (Hebrew: lo ya-ladeta)

  • lo (לא) - "not."
  • ya-ladeta (ילדת) - "you bore" (feminine singular). This phrase vividly depicts barrenness, a symbol of hopelessness and unfruitfulness.

• Break forth into singing (Hebrew: pirtzi rinah)

  • pirtzi (פרצי) - from paratz (פרץ), meaning "to break forth," "to burst out." This denotes an enthusiastic and uncontained expression of joy.
  • rinah (רינה) - "shout of joy," "exultation."

• and cry, thou that travailledst (Hebrew: oz’i v’tzov’i)

  • oz’i (צוחי) - from tsuach (צווח), meaning "to cry out," "to cry aloud."
  • v’tzov’i (וצעקי) - from tsa'ak (צעק), also meaning "to cry out" or "to call out." The repetition emphasizes the intensity of the cry.

• with travail (Hebrew: me’atzev)

  • me’atzev (מעצב) - from atzav (עצב), meaning "pain," "sorrow," "travail" (as in childbirth). It signifies suffering and hard labor.

• for in the multitudes of children (Hebrew: ki rabbavaneh banim)

  • ki (כי) - "for," "because."
  • rabbavaneh (רבּבנה) - from rav (רב), meaning "many," "numerous." The form implies "more numerous" or "very numerous."
  • banim (בנים) - "sons." This represents abundance of offspring and population.

• are the desolate (Hebrew: yesh la-mesho’amam)

  • yesh (יש) - "there is," "there are."
  • la-mesho’amam (למשועמם) - from shamom (שמם), meaning "desolate," "forsaken," "stunned." It refers to those who were left alone or abandoned.

• with the children of the married wife (Hebrew: imei ba’alat bayit)

  • imei (עם) - "with."
  • ba’alat bayit (בעלת בּית) - literally "mistress of the house," referring to a wife who is properly settled and has children.

• Saith the Lord (Hebrew: ne’um YHVH)

  • ne’um (נא) - a formula indicating divine speech, "thus says" or "oracle of."
  • YHVH (יהוה) - The Tetragrammaton, the personal name of God.

• Word Group Analysis: The contrast between "barren" and "child-bearing wife," and the transition from "singing" and "crying" associated with "travail" to the overwhelming joy of abundant children, powerfully illustrates the transformative power of God's restoration. The imagery shifts from desolate barrenness to prolific, blessed motherhood, signifying national rebirth and security.

Jeremiah 31 7 Bonus Section

The prophetic language used here resonates with a wider theme in Scripture where barrenness is often seen as a state of vulnerability and divine disfavor, which God overcomes to display His power and faithfulness. Figures like Sarah and Hannah, though personal, prefigure this national re-birthing. The ultimate fulfillment is often seen in the New Testament as spiritual fertility—the inclusion of Gentiles into the people of God through Christ, transforming a scattered and spiritually barren world into a vibrant, universally growing church. This verse foreshadows the new covenant where God writes His law on their hearts, leading to intimate knowledge of Him and lasting peace, the true end to spiritual desolation.

Jeremiah 31 7 Commentary

This verse paints a vivid picture of divine reversal and ultimate triumph over desolation. The "barren" nation, once perceived as infertile and forgotten by God, is commanded to rejoice because its fertility will far surpass that of any conventionally fruitful nation. The deep pain of previous loss and exile ("travailledst with travail") will be not merely replaced but dwart with overwhelming joy brought by a multitude of restored and new children. This transformation is not from human effort but is an act of God's mercy and power. It's a promise of new beginnings and a profound refutation of the perception of God's abandonment.