Jeremiah 30:5

Translation
King James Version
For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
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KJV (with Strong's)
For thus saith H559 the LORD H3068; We have heard H8085 a voice H6963 of trembling H2731, of fear H6343, and not of peace H7965.
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Complete Jewish Bible
Here is what ADONAI says: "We have heard a cry of terror, of fear and not of peace.
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Berean Standard Bible
Yes, this is what the LORD says: “A cry of panic is heard— a cry of terror, not of peace.
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American Standard Version
For thus saith Jehovah: We have heard a voice of trembling, of fear, and not of peace.
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World English Bible Messianic
For thus says the LORD: We have heard a voice of trembling, of fear, and not of peace.
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Geneva Bible (1599)
For thus saith the Lord, wee haue heard a terrible voyce, of feare and not of peace.
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Young's Literal Translation
Surely thus said Jehovah: A voice of trembling we have heard, Fear--and there is no peace.
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See also
Luke 19:41Luke 19:44Isaiah 5:30Amos 8:10Zephaniah 1:10Zephaniah 1:11Jeremiah 8:19
In the KJVVerse 19,673 of 31,102

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SUMMARY

Jeremiah 30:5 delivers a stark and authoritative divine declaration from the LORD, unveiling a future for the people of Israel and Judah marked by profound distress, pervasive fear, and the complete absence of holistic well-being. This verse serves as a chilling and essential prelude to the "Book of Consolation" (Jeremiah 30-33), emphasizing the severe judgment and widespread terror that would necessarily precede God's ultimate restoration and the establishment of a new covenant, thereby underscoring the gravity of their rebellion and the certainty of divine discipline.

CONTEXT

  • Literary Context: Jeremiah 30:5 is strategically positioned at the very threshold of what biblical scholars often term the "Book of Consolation" (chapters 30-33), a section celebrated for its profound promises of future restoration, hope, and the eventual New Covenant. However, before the glorious promises of return and renewal can be fully appreciated, the text first confronts the harsh reality of impending judgment. This verse immediately follows a divine command to Jeremiah to meticulously record all the words spoken to him in a book (Jeremiah 30:2), signaling the immense prophetic weight and enduring significance of the message. It sets a somber, almost terrifying, tone, indicating the profound suffering and fear that would be experienced by Jacob (Israel) before the promised deliverance. This serves as a direct foreshadowing of the "time of Jacob's trouble" explicitly mentioned just two verses later in Jeremiah 30:7. The initial declaration of widespread fear and the utter lack of peace thus functions as a necessary dark backdrop against which the future light of God's grace and redemptive work will shine with even greater brilliance and poignancy.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during one of the most tumultuous and pivotal periods in Judah's history, spanning the reigns of several kings from Josiah to Zedekiah, culminating in the devastating Babylonian exile. This era was characterized by severe political instability, rampant spiritual apostasy, and the overwhelming geopolitical threat posed by ascendant empires like Assyria and, most notably, Babylon. The people of Judah had repeatedly and flagrantly violated their covenant with Yahweh, engaging in widespread idolatry, egregious social injustice, and a superficial, ritualistic religiosity devoid of true heart devotion. The "voice of trembling, of fear, and not of peace" directly reflects the existential dread and national crisis that would engulf Judah as Babylon besieged and ultimately destroyed Jerusalem in 586 BC, leading to the forced deportation of its inhabitants. Culturally, the concept of "peace" (Hebrew: shalom) was not merely the absence of conflict but a foundational and comprehensive term encompassing holistic well-being, prosperity, security, and right relationships—both human and divine. The divine declaration that there would be "not of peace" was, therefore, a devastating indictment, signifying a complete breakdown of societal order, divine favor, and personal security, a direct and just consequence of their persistent covenant unfaithfulness.
  • Key Themes: This verse powerfully contributes to several overarching themes that permeate the book of Jeremiah and the broader prophetic corpus. Firstly, it highlights the theme of Divine Judgment and Consequence, emphasizing that God's justice is unwavering and that rebellion against His covenant leads to severe, inevitable repercussions. The widespread fear and the profound absence of peace are presented as direct and righteous outcomes of Judah's deep-seated sin. Secondly, it underscores the theme of the Sovereignty of God, as the authoritative phrase "thus saith the LORD" asserts God's ultimate control over all historical events, even those involving profound suffering and destruction. He is not a passive observer but an active declarant and orchestrator of these circumstances. Thirdly, by starkly contrasting the present state of terror with the glorious future promises of restoration found in the subsequent verses of the "Book of Consolation," it subtly yet powerfully introduces the theme of Hope Through Discipline. The suffering described here, while undeniably severe, is not depicted as the final word; rather, it is presented as a necessary crucible through which God refines and purifies His people, preparing them for a renewed and deeper relationship, as vividly seen in the promise of a new covenant in Jeremiah 31:31. The experience of profound fear and the utter lack of shalom serves a redemptive purpose: to humble the people, expose their idolatry, and ultimately turn their hearts back to the only true source of peace and security.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • trembling (Hebrew, chărâdâh', H2731): This feminine noun (H2731), derived from the root meaning to tremble or quake, denotes a deep, unsettling fear, anxiety, or even a physical quaking. It speaks to an internal agitation and terror that grips an individual or, as in this context, an entire nation. The use of this word emphasizes a visceral, almost physical response to dread, indicating a profound sense of insecurity and impending doom that permeates the very being of the people.
  • fear (Hebrew, pachad', H6343): From a root meaning to dread or be terrified, pachad (H6343) refers to a sudden alarm, the object that causes such dread, or the overwhelming feeling of terror itself. While chărâdâh might describe the internal state of agitation, pachad often points more directly to the external cause or the intense, sudden onset of terror. Its inclusion alongside "trembling" creates a powerful rhetorical doubling, intensifying the description of widespread panic and existential dread that would seize the people.
  • peace (Hebrew, shâlôwm', H7965): This highly significant Hebrew term (H7965), often translated simply as "peace," carries a much broader and richer meaning than its English equivalent. Derived from a root meaning to be complete or whole, shâlôwm encompasses holistic well-being, prosperity, health, safety, security, contentment, and harmonious relationships with God and others. Its stated absence ("not of peace") signifies a complete breakdown of all these elements—a state of utter desolation, insecurity, and divine disfavor, where wholeness and flourishing are utterly shattered.

Verse Breakdown

  • "For thus saith the LORD": This opening phrase is a powerful and frequently used prophetic formula, known as a "messenger formula." It immediately establishes the divine origin and absolute authoritative nature of the message that follows. This is not merely Jeremiah's personal opinion, observation, or human speculation, but a direct, unadulterated word from Yahweh, the covenant God of Israel. It underscores the certainty, inevitability, and divine decree behind what is about to be declared, leaving no room for doubt regarding its truth or fulfillment.
  • "We have heard a voice of trembling": The plural "We" here refers to the divine council or God speaking in the majestic plural, emphasizing the collective divine awareness, decree, and unified resolve regarding the impending judgment. The "voice" is not necessarily an audible sound emanating from the people but a profound metaphorical representation of the pervasive atmosphere and collective experience of the nation. This "voice of trembling" signifies a widespread, palpable sense of deep agitation, fear, and internal quaking that would characterize the people's state. It speaks to a profound national anxiety, dread, and a deeply unsettling internal turmoil.
  • "of fear": This phrase serves to intensify and amplify the preceding "trembling." The repetition and deliberate juxtaposition of these two strong terms ("trembling" and "fear") function as a powerful rhetorical device, designed to underscore the overwhelming, inescapable, and pervasive nature of the terror that would grip the people. It is not a fleeting or minor emotion but a pervasive, all-consuming condition of dread and panic that would define their experience.
  • "and not of peace": This is the stark, devastating concluding contrast. The explicit negation of shâlôwm is a declaration of profound judgment. It means far more than just the absence of war or conflict; it signifies a complete lack of wholeness, well-being, security, prosperity, and harmonious relationship with God. This phrase encapsulates the full extent of the divine judgment: a state of utter brokenness, profound insecurity, and divine disfavor, where all elements of true flourishing and contentment are conspicuously and tragically absent.

Literary Devices

Jeremiah 30:5 employs several potent literary devices to convey its message with maximum impact and theological weight. Divine Speech is paramount, immediately signaled by the authoritative "thus saith the LORD," which elevates the pronouncement beyond human conjecture to an infallible divine decree. The phrase "voice of trembling, of fear" utilizes Metonymy, where the "voice" stands for the collective experience or pervasive manifestation of these intense emotions. It is not a literal sound but the palpable, all-encompassing atmosphere of dread that would grip the nation. The repetition of "trembling" and "fear" creates powerful Emphasis through Synonymous Parallelism, intensifying the depiction of national anguish and ensuring the reader grasps the profound depth and inescapable nature of the impending terror. Finally, the concluding "and not of peace" provides a stark Antithesis or Contrast to what is desired, what should ideally be present, and what God ultimately desires for His people. This explicit negation of shalom powerfully highlights the severity of the judgment and the complete absence of well-being, making the future promises of peace and restoration in later verses all the more poignant and desperately longed for.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 30:5 serves as a profound theological statement on the inexorable consequences of covenant unfaithfulness and the just nature of divine judgment. It underscores the fundamental truth that true peace (shalom) is ultimately a sovereign gift from God, and its absence is a direct and inevitable result of turning away from Him. The vivid imagery of a "voice of trembling, of fear, and not of peace" powerfully portrays the spiritual and existential bankruptcy that inevitably ensues when a nation, or indeed an individual, persistently rebels against divine truth and righteousness. This state of profound distress is not arbitrary or capricious but a just and necessary consequence, often intended by God to bring about deep repentance and a transformative return to the Lord. Yet, within the broader, redemptive context of the "Book of Consolation," this judgment is presented not as an ultimate end but as a painful, necessary prelude to a glorious restoration. It highlights God's unwavering commitment to His covenant people, even through the crucible of discipline, ultimately leading to a deeper, more profound peace rooted in a renewed and purified relationship with Him.

REFLECTION AND APPLICATION

Jeremiah 30:5 stands as a powerful and timeless reminder that turning away from God's righteous ways inevitably leads to a profound loss of true peace and an increase in fear, anxiety, and internal turmoil. While this verse primarily describes a specific historical judgment upon ancient Israel, its underlying spiritual principles resonate deeply with the human experience across all generations. When individuals or societies reject divine wisdom, moral order, and the covenant relationship with their Creator, they often find themselves adrift in a sea of uncertainty, fear, and internal disquiet, lacking the comprehensive, holistic well-being that God intends. This verse challenges us to consider where our true security and lasting peace are found. Are we building our lives on foundations that can withstand the inevitable storms of life, or are we pursuing paths that ultimately lead to spiritual emptiness, dread, and a shattered shalom? It calls us to a sober and honest assessment of our own lives, our priorities, and our allegiances, urging us to diligently seek God's presence, obey His commands, and align our hearts with His will, for only in Him can genuine, enduring shalom be found amidst the world's anxieties.

Questions for Reflection

  • In what areas of your life do you personally experience a "voice of trembling" or "fear," and how might these relate to your current relationship with God?
  • What does "peace" (shalom) truly mean to you in its fullest biblical sense, and how does its absence manifest in your personal life or within your community?
  • How does understanding God's judgment, as described here, as a painful but ultimately redemptive pathway to greater restoration change your perspective on difficult times and suffering?
  • Considering the world's pervasive anxieties, what practical, intentional steps can you take to cultivate a deeper, more abiding sense of God's peace in your daily life?

FAQ

What is the "voice of trembling, of fear" referring to in this verse?

Answer: The "voice of trembling, of fear" is a powerful metaphorical expression referring to the pervasive atmosphere and collective experience of profound dread, anxiety, and panic that would grip the people of Judah. It signifies a widespread national crisis, a deep internal agitation, and an overwhelming sense of terror that would precede and accompany the Babylonian exile. It's not a literal audible voice, but rather the palpable manifestation of a nation consumed by fear and insecurity due to divine judgment. This premonition of anguish is further elaborated in Jeremiah 30:7, which speaks of the "time of Jacob's trouble."

Why is it explicitly stated "and not of peace"? What does "peace" mean here?

Answer: The phrase "and not of peace" is a crucial and devastating negation. The Hebrew word for peace, shâlôwm (H7965), is far more comprehensive than the English "peace." It denotes holistic well-being, encompassing health, prosperity, safety, security, contentment, and harmonious relationships with God and others. Therefore, "not of peace" signifies a complete breakdown of all these elements. It means the absence of true wholeness—a state of utter desolation, insecurity, and divine disfavor, where all aspects of flourishing are shattered. This highlights the severity of God's judgment and the devastating consequences of Israel's rebellion against Him.

Is this verse only about historical judgment, or does it have relevance for today?

Answer: While Jeremiah 30:5 primarily describes a specific historical judgment upon ancient Judah leading to the Babylonian exile, its underlying theological principles have profound and enduring relevance for all times. It teaches that disobedience and turning away from God inevitably lead to a loss of true peace and an increase in fear and anxiety. Spiritually, when individuals or communities reject God's truth and commands, they often experience an internal "voice of trembling" and a lack of shalom. The verse serves as a timeless warning about the consequences of sin and a powerful reminder that genuine, lasting peace is ultimately found only in a right relationship with God, as promised by Jesus in John 14:27.

CHRIST-CENTERED FULFILLMENT

Jeremiah 30:5, with its stark pronouncement of a "voice of trembling, of fear, and not of peace," vividly portrays humanity's fallen condition and the devastating consequences of sin—a world alienated from God, gripped by anxiety, and utterly devoid of true shalom. This desperate state, however, finds its ultimate answer and glorious fulfillment in the person and work of Jesus Christ. He is the one through whom God definitively addresses the very issues of fear, divine judgment, and the profound absence of peace that plague humanity. While the Old Testament prophets foretold a time of divine wrath, they also pointed with unwavering hope to a coming Messiah who would bring everlasting peace. Jesus, the promised Prince of Peace, entered a world consumed by fear and offered a peace that the world cannot give, declaring, "Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid." Through His atoning sacrifice on the cross, Christ bore the judgment and absorbed the fear that humanity deserved, becoming our ultimate shalom. He perfectly reconciled us to God, breaking down the dividing wall of hostility (Ephesians 2:14), and offering complete forgiveness that liberates us from the fear of condemnation (Romans 8:1). In Him, the trembling ceases, the fear dissipates, and the true, holistic peace of God, which surpasses all human understanding, guards our hearts and minds through Christ Jesus ([Philippians 4:7](/ philippians/4-7 "The Peace of God")). Thus, the "not of peace" described in Jeremiah finds its glorious reversal and eternal fulfillment in the person and redemptive work of Jesus Christ, the one who brings reconciliation, healing, and everlasting shalom to all who believe.

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Commentary on Jeremiah 30 verses 1–9

Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan 9:2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," Jer 30:3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom 11:28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.

II. He is directed what to write. The very words are such as the Holy Ghost teaches, Jer 30:4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (Jer 30:5): We have heard a voice of trembling - the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, Jer 30:6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (Jer 30:7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joe 2:31, Jde 1:6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Mat 24:21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, Jer 30:8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, Jer 30:9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deu 28:47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luk 1:74, Luk 1:75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Mat 22:42) and he answered to the name, Mat 20:31, Mat 20:32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Act 3:26; Act 13:23, Act 13:33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 4 and following) And these are the words that the Lord spoke to Israel and Judah, for this is what the Lord says: We have heard the voice of terror (or fear), and there is no peace. Inquire and see if a male gives birth. Why then do I see every man with his hand on his loins like a woman in labor, and all faces have turned pale? First, sadness is announced, so that after the magnitude of evils, joy may follow. Indeed, good health is more pleasant when illness has been driven away; and the magnitude of pain is turned into the magnitude of joys. But what he says is this, that such will be the fear and such the terror, that with peace driven away, everything will be filled with wars and blood, and even men (whose proper role is to fight against enemies) will be overcome by feminine fear: and their hands will not be directed to weapons, but to holding onto their kidneys, as if a woman in labor were holding onto her loins. And so the appearance of all will be turned into rust, the terror of the heart, the paleness of the countenance testifying. Some interpret this place according to tropology, so that they think that testimony: From fear of you, O Lord, we have conceived, and brought forth, and brought forth: we have made the spirit of your salvation upon the earth (Isaiah 26:17-18), and that Apostolic one in which it says: My little children, of whom I am in labor again, until Christ be formed in you (Galatians 4:19), is compared to this example: which is manifestly not to be pertained to terror, but to joy, since the present Scripture denotes the devastation of Israel, and the time of ruin.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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