Jeremiah 30:13 — Word Study
WLCאֵֽין־ דָּ֥ן דִּינֵ֖ךְ לְמָז֑וֹר רְפֻא֥וֹת תְּעָלָ֖ה אֵ֥ין לָֽךְ׃
BSA[There is] no oneʼayin [none to judge your case] to plead your causedîyn [to act as a judge or advocate for you] nodîyn remedyrᵉphuʼâh [healing medicines, cure] for your soresmâzôwr [wounds, injuries] noʼayin recoverytᵉʻâlâh [healing, restoration]
| Greek | English | Parsing |
|---|---|---|
| אֵֽין־ | there not | Noun common, masculine singular construct |
| דָּ֥ן | [is one who] pleads | Verb, Qal, participle (active) masculine singular |
| דִּינֵ֖ךְ | cause your | Noun common masculine singular construct, suffix |
| לְמָז֑וֹר | to a sore | Preposition, noun common masculine singular absolute |
| רְפֻא֥וֹת | [are] medications of | Noun common, feminine plural construct |
| תְּעָלָ֖ה | healing | Noun common, feminine singular absolute |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| לָֽךְ׃ | for you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There is no one to plead your cause, no remedy for your sores, no recovery for you. |
| KJV | There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. |
| ASV | There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. |
| YLT | There is none judging thy cause to bind up, Healing medicines there are none for thee. |
| WEB | There is no one to plead your cause, that you may be bound up. You have no healing medicines. |
| BBE | There is no help for your wound, there is nothing to make you well. |
The translations agree on the absence of help and healing in this verse.
The sentence consists of a main clause followed by two noun phrases that emphasize the lack of remedy and recovery.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדִּין
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 30:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Despair of Israelgenerated
Jeremiah 30:13 reflects a time of deep sorrow for Israel, where the Lord declares their situation as dire, with no one available to advocate for them. The surrounding verses emphasize the severity of their wounds and the absence of healing, illustrating the consequences of their iniquities. This passage captures the essence of Israel's suffering and the need for divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 106:23 | So He said He would destroy them— had not Moses His chosen one stood before Him in the breach to divert His wrath from destroying them. |
| 2 | Psalm 142:4 | Look to my right and see; no one attends to me. There is no refuge for me; no one cares for my soul. |
| 3 | Isaiah 59:16 | He saw that there was no man; He was amazed that there was no one to intercede. So His own arm brought salvation, and His own righteousness sustained Him. |
| 4 | Ezekiel 22:30 | I searched for a man among them to repair the wall and stand in the gap before Me on behalf of the land, so that I should not destroy it. But I found no one. |
| 5 | 1 Timothy 2:5–6 | For there is one God, and there is one mediator between God and men, the man Christ Jesus, |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — אֵֽין־, 'ein-generated
The word אַ֫יִן ('ayin) means 'nothing' or 'not,' indicating a lack or absence. Its parsing as a noun in the masculine singular construct shows it functions as a subject in the sentence, emphasizing the total absence of support or remedy.
It appears frequently in the Hebrew Bible to denote negation or non-existence, such as in Genesis 1:2. Here, it underscores the hopelessness of the situation described.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses there is no one for the Hebrew אֵֽין־ and maintains consistency with the KJV and ASV.
Sentence Structuregenerated
The finite verb דָּ֥ן (dan), meaning 'to plead,' governs the structure of the verse. It connects the subject of the plea and the absence of healing, creating a stark contrast between the need for advocacy and the lack thereof.
The Hebrew structure places emphasis on the negative constructions, with אֵֽין־ ('ein-) appearing at the beginning, highlighting the absence of support.
Septuagint Backgroundgenerated
The Septuagint translates אֵֽין־ as οὐκ, meaning 'not,' which aligns with the Hebrew's negation. This choice emphasizes the lack of help and healing.
The Greek word κρίνων is used for דָּ֥ן (dan), indicating an active role in judgment, similar to the Hebrew meaning.
In plain words — the whole versegenerated
Jeremiah 30:13 expresses that there is no one to advocate for Israel, no healing for their wounds, and no recovery for them. The verse highlights the dire situation of the people and their need for help.
Frequently Asked Questionsgenerated
It signifies a lack of support and advocacy for Israel during a time of suffering.
This indicates that there is no healing available for their injuries, reflecting their dire condition.
It underscores the consequences of their iniquities and the resulting abandonment they feel.
God acknowledges their pain and the absence of help, which serves as a call for repentance and return.
Reflection Questionsgenerated
- In what ways do I feel a lack of support during difficult times?
- How can I seek healing for my own wounds, both physical and emotional?
- What does it mean to have an advocate in my life, and who fulfills that role for me?
- How can I support others who may feel abandoned or in need of healing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 30:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There is] none to plead thy cause, that thou mayest be bound up,.... None that will give themselves the trouble to look into their wound to judge of it; to consult, and reason, and debate about the
Read John Gill on Jeremiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. There is none to plead thy cause - a new image from a court of justice.
Read Robert Jamieson on Jeremiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConcerning the general design of the prophet in these words, all interpreters seem agreed that the prophet’ s scope is to bring their uneasy thoughts to a rest, and make them rest satisfied with the providence of God; for there was no resistance of the will of God, which he metaphorically expresseth under the notion of one miserably and incurably wounded, whom no physician or surgeon could heal, and for whom there was no effectual plaster: but concerning the particular sense of the Hebrew words much is critically said, which I conceive not my work to repeat, nor is it of much moment to us to know whether the word more properly signifies healing medicines, or courses of cure, or plasters…
Read Matthew Poole on Jeremiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 30:13 [There is] none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.Ver. 13. There is none to plead thy cause.] Thou art friendless. That thou mayest be bound up.] Thou art helpless.
Read John Trapp on Jeremiah 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) There is none to plead thy cause . . .—The words bring before us two images of extremest misery—the criminal who, standing before the dread judgment-seat, has no advocate, the plague-stricken sufferer who has no physician. The word is that used of Josiah in Jeremiah 22:16. There, and commonly elsewhere, it is translated “judge.” The second part of the sentence is better rendered, with a different punctuation, by Thou hast no healing medicines for binding up. It continues the symbolism of Jer 30:12, and reproduces that of Isa 1:6. There, and in Isaiah 38:21, Hosea 5:13, and probably in Proverbs 3:8, we have indications of the prominence given to external applications such as plasters…
Read Charles John Ellicott on Jeremiah 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. There is none to plead thy cause] All thy friends and allies have forsaken thee.
Read AdamClarke on Jeremiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges13. In the same v. the people of God appears both as defendant in a suit at law, and as one suffering from a wound which cannot be staunched. There is none to plead thy cause] Thine enemies at present are having it all their own way, as they arraign thee for thy sins before the bar of God’s justice. that thou mayest be bound up] rather, as mg. for thy wound thou hast no medicines nor plaister. “Wound” is lit. a compressed (i.e. bound up) thing. Cp. Hosea 5:13 twice; Obadiah 1:7 mg. medicines] plaister, lit. that which goes up (on the wound).
Read Cambridge on Jeremiah 30 →Albert Barnes1798–1870Barnes' Notes on the BibleThat thou mayest be bound up - Others put a stop after “cause,” and translate, For binding thy wound, healing plaster thou hast none.
Read Albert Barnes on Jeremiah 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
There is no one to plead your cause, no remedy for your sores, no recovery for you.
There is no one to plead your cause, that you may be bound up. You have no healing medicines.
There is no one to plead your cause, no remedy for your sores, no recovery for you.
There is no one to plead your cause. There are no remedies for your wounds. There is no healing for you.
Tyndale line
There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
There is none to iudge thy cause, or to lay a plaister: there are no medicines, nor help for thee.
Strictly literal
There is none to plead thy cause, to bind up [thy wound]; thou hast no healing medicines.
There is none judging thy cause to bind up, Healing medicines there are none for thee.
There is none judging your cause to bind up, || There are no healing medicines for you.
There is no one to plead thy cause, to bind up [thy wound]: useful remedies there are none for thee.
There is no one to plead your case; there is no remedy for your wound to heal you.
From the Latin
There is none to judge thy judgment to bind it up: thou hast no healing medicines.
Simplified
There's no one to take care of your case, no cure for your sores, no healing for you.
There is no help for your wound, there is nothing to make you well.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
Both the Masoretic Text and the Septuagint agree closely in their wording, with no significant variations. The Septuagint's translation mirrors the Hebrew text, maintaining the same meaning and structure.
אֵֽין־ דָּ֥ן דִּינֵ֖ךְ לְמָז֑וֹר רְפֻא֥וֹת תְּעָלָ֖ה אֵ֥ין לָֽךְ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 30:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
דִּין (din) primarily means 'judgment' and encompasses concepts such as legal suits, causes, and strife. It can also refer to a throne of judgment or government. The word is built from a root related to justice and legal proceedings, and its Aramaic equivalent is also דִּין.
דִּין n.[m.] judgment
throne of judgment
cause, plea
judgment, condemnation
strife
government
base
H1779 דִּין judgment . throne of judgment
. cause, plea
. judgment, condemnation
. strife
. government
1779 duwn doon
from 1777; judgement (the suit, justice, sentence or
tribunal); by impl. also strife:--cause, judgement, plea,
strife.
see HEBREW for 01777
דִּין (din) — judgment.
1) judgment
1a) judgment
1b) cause, plea
1c) condemnation, judgment
1d) dispute, legal suit, strife
1e) government
Aramaic equivalent: din (דִּין "judgment" H1780)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
מָזוֹר (mazowr) refers to a wound, particularly one that requires treatment or a compress. It is derived from the root meaning to bind up, indicating a sense of healing or remedy. The term can also metaphorically describe the sufferings of Israel or Judah.
מָזוֹר n.[m.] wound (as needing to have its matter pressed out)
base
H4205 מָזוֹר
4205 mazowr maw-zore'
or mazor {maw-zore'}; from 2115 in the sense of binding up; a
bandage, i.e. remedy; hence, a sore (as needing a
compress):--bound up, wound.
see HEBREW for 02115
מָזוֹר (ma.zor) — wound.
1) wound
1a) wound (fig. of injury to or sufferings of Israel or Judah)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sor (substantive) (negha`; helkos, verb helkoomai): In the account of the appearance of leprosy (Le 13:42 f) the spot on the skin is called by this name, which in the King James Version is translated "sore," but in the Revised Version (British and American) "plague"; similarly in the Dedication Prayer (2Ch 6:28 f) the Revised Version (British and American) has altered the rendering of negha` for "sore" to "plague" as it has done also in Ps 38:11. The word literally means a "stroke" or "blow," and so is applied to a disease or infliction from God. makkah Teriyah, in the King James Version is rendered "putrifying sores," the English Revised Version "festering sores," the American Standard Revised Version and the English Revised…
רְפֻאָה (rphu'ah) refers to a remedy or medicine, derived from the root word for healing. It is a feminine passive participle indicating something that heals or is used for healing. The entries consistently emphasize its meaning related to medicinal contexts.
[רְפֻאָה] n.f. remedy, medicine
base
H7499 רְפֻאָה
7499 rphu'ah ref-oo-aw'
feminine passive participle of 7495; a
medicament:--heal(-ed), medicine.
see HEBREW for 07495
רְפֻאָה (re.phu.ah) — remedy.
remedy, medicine
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word תְּעָלָה (te'alá) has two main meanings: it refers to a water-course or conduit used for irrigation, and it also denotes healing, particularly in the context of a bandage or plaster for wounds. The word is built from the root meaning to raise or elevate water, and it appears in contexts related to both irrigation and medical care.
תְּעָלָה n.f. water-course
water-course, conducted for irrigation; hence poet., channel for rain
conduit
trench
base
תְּעָלָה n.f. healing (of new flesh and skin forming over wound)
base
H8585a תְּעָלָה water-course . . water-course, conducted for irrigation; hence poet., channel for rain
. conduit
. trench
H8585b תְּעָלָה healing
8585 t`alah teh-aw-law'
from 5927; a channel (into which water is raised for
irrigation); also a bandage or plaster (as placed upon a
wound):--conduit, cured, healing, little river, trench,
watercourse.
see HEBREW for 05927
תְּעָלָה (te.a.lah) — conduit.
conduit, water course, trench
תְּעָלָה (te.a.lah) — healing.
1) healing (of new flesh and skin forming over wound)
1a) (CLBL) bandage, plaister (for healing of wound)
N-fs — Noun common · feminine singular absoluteHNcfsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs