Jeremiah · The Prophet

Jeremiah · Chapter 32יִרְמְיָהוּ

Jeremiah buys land as a prophetic sign of future restoration amid present judgment

Faith purchases what judgment seems to deny. While Jerusalem faces imminent destruction and Jeremiah sits imprisoned, God commands the prophet to buy a field in his hometown—an apparently absurd investment in a doomed land. This enacted prophecy dramatizes the central paradox of biblical hope: God's promises of restoration are most credible precisely when circumstances make them seem most impossible. The chapter moves from the concrete act of purchase through Jeremiah's prayer of theological wrestling to God's comprehensive answer affirming both the certainty of judgment and the greater certainty of return.

Jeremiah 32:1-15

Jeremiah Buys a Field as a Sign of Future Restoration

LSB Text

¹The word which came to Jeremiah from Yahweh in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. ²Now at that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was shut up in the court of the guard, which was in the house of the king of Judah, ³because Zedekiah king of Judah had shut him up, saying, "Why do you prophesy, saying, 'Thus says Yahweh, "Behold, I am about to give this city into the hand of the king of Babylon, and he will capture it; ⁴and Zedekiah king of Judah will not escape out of the hand of the Chaldeans, but he will surely be given into the hand of the king of Babylon, and he will speak with him face to face and see him eye to eye; ⁵and he will bring Zedekiah to Babylon, and he will be there until I visit him," declares Yahweh. "If you fight against the Chaldeans, you will not succeed"'?" ⁶And Jeremiah said, "The word of Yahweh came to me, saying, ⁷'Behold, Hanamel the son of Shallum your uncle is coming to you, saying, "Buy for yourself my field which is at Anathoth, for you have the right of redemption to buy it."' ⁸Then Hanamel my uncle's son came to me in the court of the guard according to the word of Yahweh and said to me, 'Buy my field, please, that is at Anathoth, which is in the land of Benjamin; for you have the right of possession and the redemption is yours; buy it for yourself.' Then I knew that this was the word of Yahweh. ⁹So I bought the field which was at Anathoth from Hanamel my uncle's son, and I weighed out the silver for him, seventeen shekels of silver. ¹⁰And I signed and sealed the deed, and called in witnesses, and weighed out the silver on the scales. ¹¹Then I took the deed of purchase, both the sealed copy containing the terms and conditions and the open copy; ¹²and I gave the deed of purchase to Baruch the son of Neriah, the son of Mahseiah, in the sight of Hanamel my uncle's son and in the sight of the witnesses who signed the deed of purchase, before all the Jews who were sitting in the court of the guard. ¹³And I commanded Baruch in their sight, saying, ¹⁴'Thus says Yahweh of hosts, the God of Israel, "Take these deeds, this sealed deed of purchase and this open deed, and put them in an earthenware jar, that they may last many days." ¹⁵For thus says Yahweh of hosts, the God of Israel, "Houses and fields and vineyards will again be bought in this land."'

Greek Text

¹הַדָּבָר֙ אֲשֶׁ֣ר הָיָ֣ה אֶֽל־יִרְמְיָ֔הוּ מֵאֵ֖ת יְהוָ֑ה בַּשָּׁנָ֣ה הָעֲשִׂרִ֗ית לְצִדְקִיָּ֙הוּ֙ מֶ֣לֶךְ יְהוּדָ֔ה הִ֧יא הַשָּׁנָ֛ה שְׁמֹנֶ֥ה עֶשְׂרֵ֖ה שָׁנָ֥ה לִנְבוּכַדְרֶאצַּֽר׃ ²וְאָ֗ז חֵ֚יל מֶ֣לֶךְ בָּבֶ֔ל צָרִ֖ים עַל־יְרוּשָׁלִָ֑ם וְיִרְמְיָ֣הוּ הַנָּבִ֗יא הָיָ֤ה כָלוּא֙ בַּחֲצַ֣ר הַמַּטָּרָ֔ה אֲשֶׁ֖ר בֵּית־מֶ֥לֶךְ יְהוּדָֽה׃ ³אֲשֶׁ֣ר כְּלָא֔וֹ צִדְקִיָּ֥הוּ מֶֽלֶךְ־יְהוּדָ֖ה לֵאמֹ֑ר מַדּוּעַ֩ אַתָּ֨ה נִבָּ֜א לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִ֨י נֹתֵ֜ן אֶת־הָעִ֥יר הַזֹּ֛את בְּיַ֥ד מֶֽלֶךְ־בָּבֶ֖ל וּלְכָדָֽהּ׃ ⁴וְצִדְקִיָּ֙הוּ֙ מֶ֣לֶךְ יְהוּדָ֔ה לֹ֥א יִמָּלֵ֖ט מִיַּ֣ד הַכַּשְׂדִּ֑ים כִּ֣י הִנָּתֹ֤ן יִנָּתֵן֙ בְּיַ֣ד מֶֽלֶךְ־בָּבֶ֔ל וְדִבֶּר־פִּ֣יו עִם־פִּ֔יו וְעֵינָ֖יו אֶת־עֵינָ֥יו תִרְאֶֽינָה׃ ⁵וּבָבֶ֞ל יוֹלִ֤ךְ אֶת־צִדְקִיָּ֙הוּ֙ וְשָׁ֣ם יִֽהְיֶ֔ה עַד־פָּקְדִ֥י אֹת֖וֹ נְאֻם־יְהוָ֑ה כִּ֧י תִֽלָּחֲמ֛וּ אֶת־הַכַּשְׂדִּ֖ים לֹ֥א תַצְלִֽיחוּ׃ ⁶וַיֹּ֖אמֶר יִרְמְיָ֑הוּ הָיָ֥ה דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃ ⁷הִנֵּ֣ה חֲנַמְאֵ֗ל בֶּן־שַׁלֻּם֙ דֹּֽדְךָ֔ בָּ֥א אֵלֶ֖יךָ לֵאמֹ֑ר קְנֵ֣ה לְךָ֗ אֶת־שָׂדִי֙ אֲשֶׁ֣ר בַּעֲנָת֔וֹת כִּ֥י לְךָ֛ מִשְׁפַּ֥ט הַגְּאֻלָּ֖ה לִקְנֽוֹת׃ ⁸וַיָּבֹ֣א אֵ֠לַי חֲנַמְאֵ֨ל בֶּן־דֹּדִ֜י כִּדְבַ֣ר יְהוָה֮ אֶל־חֲצַ֣ר הַמַּטָּרָה֒ וַיֹּ֣אמֶר אֵלַ֡י קְנֵ֣ה נָ֠א אֶת־שָׂדִ֨י אֲשֶׁר־בַּעֲנָת֜וֹת אֲשֶׁ֣ר׀ בְּאֶ֣רֶץ בִּנְיָמִ֗ין כִּֽי־לְךָ֞ מִשְׁפַּ֧ט הַיְרֻשָּׁ֛ה וּלְךָ֥ הַגְּאֻלָּ֖ה קְנֵה־לָ֑ךְ וָאֵדַ֕ע כִּ֥י דְבַר־יְהוָ֖ה הֽוּא׃ ⁹וָֽאֶקְנֶה֙ אֶת־הַשָּׂדֶ֔ה מֵאֵ֛ת חֲנַמְאֵ֥ל בֶּן־דֹּדִ֖י אֲשֶׁ֣ר בַּעֲנָת֑וֹת וָֽאֶשְׁקֲלָה־לּוֹ֙ אֶת־הַכֶּ֔סֶף שִׁבְעָ֥ה שְׁקָלִ֖ים וַעֲשָׂרָ֥ה הַכָּֽסֶף׃ ¹⁰וָאֶכְתֹּ֤ב בַּסֵּ֙פֶר֙ וָֽאֶחְתֹּ֔ם וָאָעֵ֖ד עֵדִ֑ים וָאֶשְׁקֹ֥ל הַכֶּ֖סֶף בְּמֹאזְנָֽיִם׃ ¹¹וָאֶקַּ֖ח אֶת־סֵ֣פֶר הַמִּקְנָ֑ה אֶת־הֶחָת֣וּם הַמִּצְוָ֔ה וְהַחֻקִּ֖ים וְאֶת־הַגָּלֽוּי׃ ¹²וָאֶתֵּ֞ן אֶת־הַסֵּ֣פֶר הַמִּקְנָ֗ה אֶל־בָּר֣וּךְ בֶּן־נֵרִיָּה֮ בֶּן־מַחְסֵיָה֒ לְעֵינֵי֙ חֲנַמְאֵ֣ל דֹּדִ֔י וּלְעֵינֵי֙ הָֽעֵדִ֔ים הַכֹּתְבִ֖ים בְּסֵ֣פֶר הַמִּקְנָ֑ה לְעֵינֵי֙ כָּל־הַיְּהוּדִ֔ים הַיֹּשְׁבִ֖ים בַּחֲצַ֥ר הַמַּטָּרָֽה׃ ¹³וָאֲצַוֶּ֥ה אֶת־בָּר֖וּךְ לְעֵינֵיהֶ֥ם לֵאמֹֽר׃ ¹⁴כֹּֽה־אָמַ֞ר יְהוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל לָק֣וֹחַ אֶת־הַסְּפָרִ֣ים הָאֵ֗לֶּה אֵ֣ת סֵ֤פֶר הַמִּקְנָה֙ הַזֶּ֔ה וְאֵת֙ הֶֽחָת֔וּם וְאֵ֖ת סֵ֣פֶר הַגָּל֣וּי הַזֶּ֑ה וּנְתַתָּ֖ם בִּכְלִי־חָ֔רֶשׂ לְמַ֥עַן יַעַמְד֖וּ יָמִ֥ים רַבִּֽים׃ ¹⁵כִּ֣י כֹ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל ע֣וֹד יִקָּנ֥וּ בָתִּ֛ים וְשָׂד֥וֹת וּכְרָמִ֖ים בָּאָ֥רֶץ הַזֹּֽאת׃

¹haddāḇār ʾăšer hāyâ ʾel-yirmᵉyāhû mēʾēt yhwh baššānâ hāʿăśîrît lᵉṣidqiyyāhû melek yᵉhûdâ hîʾ haššānâ šᵉmōneh ʿeśrēh šānâ linᵉḇûḵaḏreʾṣṣar. ²wᵉʾāz ḥêl melek bāḇel ṣārîm ʿal-yᵉrûšālāim wᵉyirmᵉyāhû hannāḇîʾ hāyâ ḵālûʾ baḥăṣar hammaṭṭārâ ʾăšer bêṯ-melek yᵉhûdâ. ³ʾăšer kᵉlāʾô ṣidqiyyāhû melek-yᵉhûdâ lēʾmōr maddûaʿ ʾattâ nibbāʾ lēʾmōr kōh ʾāmar yhwh hinᵉnî nōṯēn ʾeṯ-hāʿîr hazzōʾṯ bᵉyaḏ melek-bāḇel ûlᵉḵāḏāh. ⁴wᵉṣidqiyyāhû melek yᵉhûdâ lōʾ yimmālēṭ miyyaḏ hakkaśdîm kî hinnāṯōn yinnāṯēn bᵉyaḏ melek-bāḇel wᵉḏibber-pîw ʿim-pîw wᵉʿênāyw ʾeṯ-ʿênāyw tirʾeynâ. ⁵ûḇāḇel yôlîḵ ʾeṯ-ṣidqiyyāhû wᵉšām yihyeh ʿaḏ-pāqᵉḏî ʾōṯô nᵉʾum-yhwh kî tillāḥămû ʾeṯ-hakkaśdîm lōʾ ṯaṣlîḥû. ⁶wayyōʾmer yirmᵉyāhû hāyâ ḏᵉḇar-yhwh ʾēlay lēʾmōr. ⁷hinnēh ḥănamʾēl ben-šallum dōḏᵉḵā bāʾ ʾêleḵā lēʾmōr qᵉnēh lᵉḵā ʾeṯ-śāḏî ʾăšer baʿănāṯôṯ kî lᵉḵā mišpaṭ haggᵉʾullâ liqnôṯ. ⁸wayyāḇōʾ ʾēlay ḥănamʾēl ben-dōḏî kiḏḇar yhwh ʾel-ḥăṣar hammaṭṭārâ wayyōʾmer ʾēlay qᵉnēh nāʾ ʾeṯ-śāḏî ʾăšer-baʿănāṯôṯ ʾăšer bᵉʾereṣ binyāmîn kî-lᵉḵā mišpaṭ hayᵉruššâ ûlᵉḵā haggᵉʾullâ qᵉnēh-lāḵ wāʾēḏaʿ kî ḏᵉḇar-yhwh hûʾ. ⁹wāʾeqneh ʾeṯ-haśśāḏeh mēʾēṯ

Key Words

Grammar & Argument

Jeremiah 32:16-25

Jeremiah's Prayer: Acknowledging God's Power and Israel's Sin

LSB Text

¹⁶After I gave the deed of purchase to Baruch the son of Neriah, I prayed to Yahweh, saying, ¹⁷"Ah Lord Yahweh! Behold, You Yourself have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You, ¹⁸who shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them, O great and mighty God. Yahweh of hosts is His name; ¹⁹great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds; ²⁰who has set signs and wonders in the land of Egypt, and even to this day both in Israel and among mankind; and You have made a name for Yourself, as at this day. ²¹You brought Your people Israel out from the land of Egypt with signs and with wonders and with a strong hand and with an outstretched arm and with great terror; ²²and gave them this land, which You swore to their fathers to give them, a land flowing with milk and honey. ²³And they entered and took possession of it, but they did not listen to Your voice or walk in Your law; they have done nothing of all that You commanded them to do; therefore You have made all this calamity befall them. ²⁴Behold, the siege ramps have reached the city to capture it; and the city is given into the hand of the Chaldeans who fight against it, because of the sword, the famine, and the pestilence; and what You have spoken has happened; and behold, You are seeing it! ²⁵Yet You have said to me, O Lord Yahweh, 'Buy for yourself the field with money and call in witnesses'—although the city is given into the hand of the Chaldeans."

Greek Text

¹⁶וָאֶתְפַּלֵּ֖ל אֶל־יְהוָ֑ה אַחֲרֵ֤י תִתִּי֙ אֶת־סֵ֣פֶר הַמִּקְנָ֔ה אֶל־בָּר֥וּךְ בֶּן־נֵרִיָּ֖ה לֵאמֹֽר׃ ¹⁷אֲהָהּ֮ אֲדֹנָ֣י יְהוִה֒ הִנֵּ֣ה׀ אַתָּ֣ה עָשִׂ֗יתָ אֶת־הַשָּׁמַ֙יִם֙ וְאֶת־הָאָ֔רֶץ בְּכֹֽחֲךָ֙ הַגָּד֔וֹל וּבִֽזְרֹעֲךָ֖ הַנְּטוּיָ֑ה לֹֽא־יִפָּלֵ֥א מִמְּךָ֖ כָּל־דָּבָֽר׃ ¹⁸עֹ֤שֶׂה חֶ֙סֶד֙ לַֽאֲלָפִ֔ים וּמְשַׁלֵּם֙ עֲוֺ֣ן אָב֔וֹת אֶל־חֵ֥יק בְּנֵיהֶ֖ם אַחֲרֵיהֶ֑ם הָאֵ֤ל הַגָּדוֹל֙ הַגִּבּ֔וֹר יְהוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃ ¹⁹גְּדֹל֙ הָֽעֵצָ֔ה וְרַ֖ב הָעֲלִֽילִיָּ֑ה אֲשֶׁר־עֵינֶ֣יךָ פְקֻח֗וֹת עַל־כָּל־דַּרְכֵי֙ בְּנֵ֣י אָדָ֔ם לָתֵ֤ת לְאִישׁ֙ כִּדְרָכָ֔יו וְכִפְרִ֖י מַעֲלָלָֽיו׃ ²⁰אֲשֶׁר־שַׂ֠מְתָּ אֹת֨וֹת וּמֹפְתִ֤ים בְּאֶֽרֶץ־מִצְרַ֙יִם֙ עַד־הַיּ֣וֹם הַזֶּ֔ה וּבְיִשְׂרָאֵ֖ל וּבָֽאָדָ֑ם וַתַּעֲשֶׂה־לְּךָ֥ שֵׁ֖ם כַּיּ֥וֹם הַזֶּֽה׃ ²¹וַתֹּצֵ֛א אֶת־עַמְּךָ֥ אֶת־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בְּאֹת֣וֹת וּבְמוֹפְתִ֗ים וּבְיָ֤ד חֲזָקָה֙ וּבְאֶזְר֣וֹעַ נְטוּיָ֔ה וּבְמוֹרָ֖א גָּדֽוֹל׃ ²²וַתִּתֵּ֤ן לָהֶם֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֲשֶׁר־נִשְׁבַּ֥עְתָּ לַאֲבוֹתָ֖ם לָתֵ֣ת לָהֶ֑ם אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ ²³וַיָּבֹ֜אוּ וַיִּֽרְשׁ֣וּ אֹתָ֗הּ וְלֹֽא־שָׁמְע֤וּ בְקוֹלֶ֙ךָ֙ וּבְתֹרָֽתְךָ֙ לֹא־הָלָ֔כוּ אֵת֩ כָּל־אֲשֶׁ֨ר צִוִּ֧יתָה לָהֶ֛ם לַעֲשׂ֖וֹת לֹ֣א עָשׂ֑וּ וַתַּקְרֵ֣א אֹתָ֔ם אֵ֥ת כָּל־הָרָעָ֖ה הַזֹּֽאת׃ ²⁴הִנֵּ֣ה הַסֹּלְל֗וֹת בָּ֣אוּ הָעִיר֮ לְלָכְדָהּ֒ וְהָעִ֣יר נִתְּנָ֗ה בְּיַ֤ד הַכַּשְׂדִּים֙ הַנִּלְחָמִ֣ים עָלֶ֔יהָ מִפְּנֵ֛י הַחֶ֥רֶב וְהָרָעָ֖ב וְהַדָּ֑בֶר וַאֲשֶׁ֥ר דִּבַּ֛רְתָּ הָיָ֖ה וְהִנְּךָ֥ רֹאֶֽה׃ ²⁵וְאַתָּ֞ה אָמַ֤רְתָּ אֵלַי֙ אֲדֹנָ֣י יְהוִ֔ה קְנֵֽה־לְךָ֧ הַשָּׂדֶ֛ה בַּכֶּ֖סֶף וְהָעֵ֣ד עֵדִ֑ים וְהָעִ֥יר נִתְּנָ֖ה בְּיַ֥ד הַכַּשְׂדִּֽים׃

¹⁶wāʾetpallēl ʾel-yhwh ʾaḥărê tittî ʾet-sēper hammiqnâ ʾel-bārûk ben-nēriyyâ lēʾmōr. ¹⁷ʾăhāh ʾădōnāy yhwh hinnê ʾattâ ʿāśîtā ʾet-haššāmayim wəʾet-hāʾāreṣ bəkōḥăkā haggādôl ûbizrōʿăkā hannəṭûyâ lōʾ-yippālēʾ mimməkā kol-dābār. ¹⁸ʿōśeh ḥesed laʾălāpîm ûməšallēm ʿăwōn ʾābôt ʾel-ḥêq bənêhem ʾaḥărêhem hāʾēl haggādôl haggibôr yhwh ṣəbāʾôt šəmô. ¹⁹gədōl hāʿēṣâ wərab hāʿălîliyyâ ʾăšer-ʿênêkā pəquḥôt ʿal-kol-darkê bənê ʾādām lātēt ləʾîš kidrākāyw wəkiprî maʿălālāyw. ²⁰ʾăšer-śamtā ʾôtôt ûmōpətîm bəʾereṣ-miṣrayim ʿad-hayyôm hazzeh ûbəyiśrāʾēl ûbāʾādām wattaʿăśeh-ləkā šēm kayyôm hazzeh. ²¹wattōṣēʾ ʾet-ʿamməkā ʾet-yiśrāʾēl mēʾereṣ miṣrāyim bəʾōtôt ûbəmôpətîm ûbəyād ḥăzāqâ ûbəʾezrôaʿ nəṭûyâ ûbəmôrāʾ gādôl. ²²wattittēn lāhem ʾet-hāʾāreṣ hazzōʾt ʾăšer-nišbaʿtā laʾăbôtām lātēt lāhem ʾereṣ zābat ḥālāb ûdəbāš. ²³wayyābōʾû wayyirəšû ʾōtāh wəlōʾ-šāməʿû bəqôlekā ûbətôrātəkā lōʾ-hālākû ʾēt kol-ʾăšer ṣiwwîtâ lāhem laʿăśôt lōʾ ʿāśû wattaqrēʾ ʾōtām ʾēt kol-hārāʿâ hazzōʾt. ²⁴hinnê hassōləlôt bāʾû hāʿîr ləlokdāh wəhāʿîr nittənâ bəyad hakkaśdîm hannilḥāmîm ʿālêhā mippənê haḥereb wəhārāʿāb wəhaddāber waʾăšer dibbartā hāyâ wəhinnəkā rōʾeh. ²⁵wəʾattâ ʾāmartā ʾēlay ʾădōnāy yhwh qənê-ləkā haśśādeh bakkesef wəhāʿēd ʿēdîm wəhāʿîr nittənâ bəyad hakkaśdîm.

Key Words

חֶסֶד ḥesed lovingkindness / steadfast love / covenant loyalty

This foundational Hebrew term denotes God's covenant faithfulness and loyal love toward His people. It is not mere sentiment but a binding commitment rooted in relationship. The term appears over 240 times in the Hebrew Bible, often paired with ʾemet (truth/faithfulness) to emphasize God's reliable character. In Jeremiah 32:18, ḥesed is shown to "thousands," echoing the Decalogue's promise (Exodus 20:6) that God's mercy extends across generations. The word carries both legal and relational overtones—God keeps His promises even when His people break theirs. This becomes the foundation for the New Covenant hope that Jeremiah will articulate in chapter 31.

זְרוֹעַ נְטוּיָה zərôaʿ nəṭûyâ outstretched arm

This phrase is a technical idiom for divine intervention, particularly in the Exodus narrative. The "arm" (zərôaʿ) represents God's power and agency, while "outstretched" (nəṭûyâ, from nāṭâ, "to stretch out") conveys deliberate, sustained action. The expression appears repeatedly in Deuteronomy (4:34; 5:15; 7:19; 11:2; 26:8) as shorthand for God's mighty acts in Egypt. Jeremiah invokes this language twice in verses 17 and 21, framing both creation and redemption as acts of the same divine power. The phrase establishes continuity between God's past faithfulness and His ability to fulfill the seemingly impossible promise of restoration. It is a liturgical formula that would have resonated deeply with Jeremiah's audience, reminding them that the God who split the Red Sea could also reverse the Babylonian exile.

אֹתוֹת וּמֹפְתִים ʾôtôt ûmôpətîm signs and wonders

This hendiadys (two words expressing one concept) refers to miraculous acts that authenticate divine authority and reveal God's character. ʾôt (sign) emphasizes the revelatory function—a visible token pointing beyond itself—while môpēt (wonder) stresses the astonishing, awe-inspiring nature of the act. The pairing is virtually a technical term for the Exodus plagues (Exodus 7:3; Deuteronomy 4:34; 6:22; 7:19). Jeremiah extends the timeframe: these signs continue "even to this day" (v. 20), suggesting that God's self-revelation is ongoing. The phrase reappears in the New Testament (Acts 2:19, 22, 43; Romans 15:19; 2 Corinthians 12:12; Hebrews 2:4) to describe apostolic ministry, linking the new exodus in Christ to the original deliverance from Egypt.

חָלָב וּדְבָשׁ ḥālāb ûdəbāš milk and honey

This proverbial phrase describes the fertility and abundance of the Promised Land, appearing over twenty times in the Pentateuch and historical books. Milk represents pastoral prosperity (flocks and herds), while honey signifies agricultural richness (either bee honey or date syrup). The expression is not merely economic but theological: the land's fruitfulness is a gift, not an achievement, and depends on covenant obedience. Jeremiah's use in verse 22 recalls God's oath to the patriarchs, underscoring the tragedy of Israel's forfeiture through disobedience (v. 23). The phrase creates a stark contrast between divine generosity and human ingratitude. It also anticipates the eschatological restoration when the land will again yield its bounty under the New Covenant.

סֹלְלוֹת sōləlôt siege ramps / siege mounds

This term refers to the earthen ramps or embankments that besieging armies constructed to breach city walls. The root sālal means "to heap up" or "to cast up." Archaeological evidence from Lachish and other sites confirms the Babylonian use of such siege works. In verse 24, the sōləlôt have "reached the city," indicating that the final assault is imminent. The word appears elsewhere in Jeremiah (6:6; 33:4) and Ezekiel (4:2; 17:17; 21:22; 26:8) in contexts of judgment. Jeremiah's use is grimly realistic: he is not speaking of hypothetical danger but of visible military engineering that any observer could see from Jerusalem's walls. The term underscores the tension of his prayer—he acknowledges both the certainty of judgment and the paradox of God's command to buy land.

פָּלָא pālāʾ to be difficult / too wonderful / impossible

The verb pālāʾ denotes something beyond human capacity, whether in difficulty or in marvel. In the Niphal stem (as in v. 17, yippālēʾ), it means "to be extraordinary" or "impossible." The root appears in the noun peleʾ (wonder, miracle) and in the messianic title peleʾ yôʿēṣ ("Wonderful Counselor," Isaiah

Grammar & Argument

Jeremiah 32:26-35

God's Response: Indictment of Judah's Persistent Idolatry

LSB Text

²⁶Then the word of Yahweh came to Jeremiah, saying, ²⁷"Behold, I am Yahweh, the God of all flesh; is anything too difficult for Me? ²⁸Therefore thus says Yahweh, 'Behold, I am about to give this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar king of Babylon, and he will capture it. ²⁹And the Chaldeans who are fighting against this city will enter and set this city on fire and burn it, with the houses where people offered incense to Baal on their roofs and poured out drink offerings to other gods to provoke Me to anger. ³⁰Indeed the sons of Israel and the sons of Judah have been doing only evil in My sight from their youth; for the sons of Israel have been only provoking Me to anger by the work of their hands,' declares Yahweh. ³¹'Indeed this city has been to Me a provocation of My anger and My wrath from the day that they built it, even to this day, so that it should be removed from before My face, ³²because of all the evil of the sons of Israel and the sons of Judah which they have done to provoke Me to anger—they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem. ³³And they have turned their back to Me and not their face; though I taught them, rising up early and teaching them, yet they would not listen and receive discipline. ³⁴But they put their detestable things in the house which is called by My name, to defile it. ³⁵And they built the high places of Baal that are in the valley of Ben-hinnom to cause their sons and their daughters to pass through the fire to Molech, which I had not commanded them nor had it come up in My heart, that they should do this abomination, to cause Judah to sin.'

Greek Text

²⁶וַיְהִ֥י דְבַר־יְהוָ֖ה אֶֽל־יִרְמְיָ֥הוּ לֵאמֹֽר׃ ²⁷הִנֵּה֙ אֲנִ֣י יְהוָ֔ה אֱלֹהֵ֖י כָּל־בָּשָׂ֑ר הֲמִמֶּ֥נִּי יִפָּלֵ֖א כָּל־דָּבָֽר׃ ²⁸לָכֵ֗ן כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִ֨י נֹתֵ֜ן אֶת־הָעִ֤יר הַזֹּאת֙ בְּיַ֣ד הַכַּשְׂדִּ֔ים וּבְיַ֛ד נְבוּכַדְרֶאצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל וּלְכָדָֽהּ׃ ²⁹וּבָ֣אוּ הַכַּשְׂדִּ֗ים הַנִּלְחָמִים֙ עַל־הָעִ֣יר הַזֹּ֔את וְהִצִּ֜יתוּ אֶת־הָעִ֥יר הַזֹּ֛את בָּאֵ֖שׁ וּשְׂרָפ֑וּהָ וְאֵ֣ת הַבָּתִּ֡ים אֲשֶׁר֩ קִטְּר֨וּ עַל־גַּגּֽוֹתֵיהֶ֜ם לַבַּ֗עַל וְהִסִּ֤כוּ נְסָכִים֙ לֵאלֹהִ֣ים אֲחֵרִ֔ים לְמַ֖עַן הַכְעִסֵֽנִי׃ ³⁰כִּֽי־הָי֨וּ בְנֵֽי־יִשְׂרָאֵ֜ל וּבְנֵ֣י יְהוּדָ֗ה אַ֣ךְ עֹשִׂ֥ים הָרַ֛ע בְּעֵינַ֖י מִנְּעֻרֹֽתֵיהֶ֑ם כִּ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אַ֣ךְ מַכְעִסִ֥ים אֹתִ֛י בְּמַעֲשֵׂ֥ה יְדֵיהֶ֖ם נְאֻם־יְהוָֽה׃ ³¹כִּי֩ עַל־אַפִּ֨י וְעַל־חֲמָתִ֜י הָ֣יְתָה לִּ֗י הָעִ֤יר הַזֹּאת֙ לְמִן־הַיּוֹם֙ אֲשֶׁ֣ר בָּנ֣וּ אוֹתָ֔הּ וְעַד־הַיּ֖וֹם הַזֶּ֑ה לַהֲסִירָ֖הּ מֵעַ֥ל פָּנָֽי׃ ³²עַ֠ל כָּל־רָעַ֞ת בְּנֵ֤י יִשְׂרָאֵל֙ וּבְנֵ֣י יְהוּדָ֔ה אֲשֶׁ֥ר עָשׂ֖וּ לְהַכְעִסֵ֑נִי הֵ֤מָּה מַלְכֵיהֶם֙ שָֽׂרֵיהֶ֔ם כֹּהֲנֵיהֶ֖ם וּנְבִֽיאֵיהֶ֥ם וְאִ֥ישׁ יְהוּדָ֖ה וְיֹשְׁבֵ֥י יְרוּשָׁלִָֽם׃ ³³וַיִּפְנ֥וּ אֵלַ֛י עֹ֖רֶף וְלֹ֣א פָנִ֑ים וְלַמֵּ֤ד אֹתָם֙ הַשְׁכֵּ֣ם וְלַמֵּ֔ד וְאֵינָ֥ם שֹׁמְעִ֖ים לָקַ֥חַת מוּסָֽר׃ ³⁴וַיָּשִׂ֣ימוּ שִׁקּֽוּצֵיהֶ֗ם בַּבַּ֛יִת אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י עָלָ֖יו לְטַמְּאֽוֹ׃ ³⁵וַיִּבְנוּ֩ אֶת־בָּמ֨וֹת הַבַּ֜עַל אֲשֶׁ֣ר׀ בְּגֵ֣יא בֶן־הִנֹּ֗ם לְ֠הַעֲבִיר אֶת־בְּנֵיהֶ֣ם וְאֶת־בְּנֽוֹתֵיהֶם֮ לַמֹּלֶךְ֒ אֲשֶׁ֣ר לֹֽא־צִוִּיתִ֗ים וְלֹ֤א עָֽלְתָה֙ עַל־לִבִּ֔י לַעֲשׂ֖וֹת הַתּוֹעֵבָ֣ה הַזֹּ֑את לְמַ֖עַן הַחֲטִ֥יא אֶת־יְהוּדָֽה׃ ס

²⁶wayᵉhî dᵉbar-yhwh ʾel-yirmᵉyāhû lēʾmōr. ²⁷hinnēh ʾᵃnî yhwh ʾᵉlōhê kol-bāśār hᵃmimmennî yippālēʾ kol-dābār. ²⁸lākēn kōh ʾāmar yhwh hinnᵉnî nōtēn ʾet-hāʿîr hazzōʾt bᵉyad hakkaśdîm ûbᵉyad nᵉbûkadrᵉʾṣṣar melek-bābel ûlᵉkādāh. ²⁹ûbāʾû hakkaśdîm hannilḥāmîm ʿal-hāʿîr hazzōʾt wᵉhiṣṣîtû ʾet-hāʿîr hazzōʾt bāʾēš ûśᵉrāpûhā wᵉʾēt habbāttîm ʾᵃšer qiṭṭᵉrû ʿal-gaggôtêhem labbáʿal wᵉhissikû nᵉsākîm lēʾlōhîm ʾᵃḥērîm lᵉmáʿan hakʿisēnî. ³⁰kî-hāyû bᵉnê-yiśrāʾēl ûbᵉnê yᵉhûdāh ʾak ʿōśîm hārá bᵉʿênay minnᵉʿurōtêhem kî bᵉnê-yiśrāʾēl ʾak makʿisîm ʾōtî bᵉmaʿᵃśê yᵉdêhem nᵉʾum-yhwh. ³¹kî ʿal-ʾappî wᵉʿal-ḥᵃmātî hāyᵉtāh llî hāʿîr hazzōʾt lᵉmin-hayyôm ʾᵃšer bānû ʾôtāh wᵉʿad-hayyôm hazzeh lahᵃsîrāh mēʿal pānāy. ³²ʿal kol-rāʿat bᵉnê yiśrāʾēl ûbᵉnê yᵉhûdāh ʾᵃšer ʿāśû lᵉhakʿisēnî hēmmāh malkêhem śārêhem kōhᵃnêhem ûnᵉbîʾêhem wᵉʾîš yᵉhûdāh wᵉyōšᵉbê yᵉrûšālāim. ³³wayyipnû ʾēlay ʿōrep wᵉlōʾ pānîm wᵉlammēd ʾōtām haškēm wᵉlammēd wᵉʾênām šōmᵉʿîm lāqáḥat mûsār. ³⁴wayyāśîmû šiqqûṣêhem babbayit ʾᵃšer-niqrāʾ-šᵉmî ʿālāyw lᵉṭammᵉʾô. ³⁵wayyibnû ʾet-bāmôt habbaʿal ʾᵃšer bᵉgêʾ ben-hinnōm lᵉhaʿᵃbîr ʾet-bᵉnêhem wᵉʾet-bᵉnôtêhem lammōlek ʾᵃšer lōʾ-ṣiwwîtîm wᵉlōʾ ʿālᵉtāh ʿal-libbî laʿᵃśôt hattôʿēbāh hazzōʾt lᵉmáʿan haḥᵃṭîʾ ʾet-yᵉhûdāh.

Key Words

כַּשְׂדִּים kaśdîm Chaldeans

The term refers to the Neo-Babylonian empire and its people, particularly the ruling dynasty. Originally denoting a tribal group in southern Mesopotamia, by Jeremiah's time "Chaldeans" had become synonymous with Babylonians as the dominant power. The word appears throughout Jeremiah as the instrument of Yahweh's judgment. The Chaldeans represent not merely a political threat but a theological reality—God's chosen rod of discipline against covenant unfaithfulness. Their role as divine agents underscores the sovereignty of Yahweh even over pagan empires.

כָּעַס kāʿas to provoke to anger / to vex

This verb appears repeatedly in verses 29-32, forming a thematic refrain of Israel's persistent rebellion. The root conveys intense emotional disturbance, not mere displeasure but a provoked wrath. In covenant contexts, it describes actions that violate the intimate relationship between Yahweh and His people, particularly idolatry. The causative (Hiphil) form emphasizes Israel's active role in provoking divine anger. This is not divine capriciousness but the righteous response of a betrayed covenant partner. The repetition creates a drumbeat of indictment, showing that Jerusalem's destruction is not arbitrary but the culmination of generations of deliberate offense.

עֹרֶף ʿōrep back of the neck / nape

Literally "neck" or "nape," this term appears in verse 33 in the idiom "they turned their back (ʿōrep) to Me and not their face." The image is one of deliberate rejection and contempt—turning away from someone who seeks relationship. Throughout the Old Testament, "stiff neck" (qᵉšēh-ʿōrep) describes stubborn rebellion. Here the metaphor is even more pointed: Israel has not merely been stubborn but has actively turned away from Yahweh's teaching. The contrast with "face" (pānîm) emphasizes the relational dimension—they refused the intimacy of face-to-face encounter with their God. This posture of rejection makes discipline inevitable.

מוּסָר mûsār discipline / instruction / correction

A key wisdom term denoting both instruction and corrective discipline. Derived from the root yāsar (to discipline, chasten, instruct), mûsār appears throughout Proverbs as essential to wisdom. In verse 33, Israel's refusal to "receive discipline" (lāqaḥat mûsār) represents rejection not only of correction but of the entire pedagogical relationship Yahweh established with His people. The term carries covenantal weight—Yahweh's discipline is an expression of His fatherly love (Prov 3:11-12; Heb 12:5-6). To refuse mûsār is to refuse the relationship itself, choosing folly over wisdom, death over life.

שִׁקּוּץ šiqqûṣ detestable thing / abomination

A term of revulsion used exclusively for idols and idolatrous practices. The root šāqaṣ means "to detest" or "to abhor," and the noun form intensifies this sense of loathsomeness. In verse 34, these "detestable things" are placed in the very house called by Yahweh's name—the ultimate desecration. The term appears frequently in Deuteronomy and the prophets to describe pagan cult objects and practices that violate covenant holiness. The placement of šiqqûṣîm in the temple represents not merely ritual violation but theological adultery, the introduction of rival lovers into the marriage chamber.

תּוֹעֵבָה tôʿēbāh abomination / abhorrent practice

One of the strongest terms of moral and cultic revulsion in Hebrew. While šiqqûṣ focuses on the detestable object, tôʿēbāh emphasizes the abhorrent act or practice. In verse 35, child sacrifice to Molech is called "this abomination"—a practice so heinous that Yahweh declares it never entered His heart (literally, "did not come up upon My heart"). The term appears in Leviticus 18 and 20 for sexual perversions and in Deuteronomy for idolatrous practices. That such an abomination occurred in the valley of Ben-hinnom, later associated with Gehenna (hell), underscores the depth of Judah's depravity and the justice of coming judgment.

הַעֲבִיר haʿᵃbîr to cause to pass through

The Hiphil infinitive construct of ʿābar, meaning "to cause to pass over/through." In verse 35, it describes the horrific practice of making children "pass through the fire" to Molech. Scholarly debate continues whether this involved actual child sacrifice or a fire-walking ritual, but the prophetic condemnation suggests the former. The same verb appears in Deuteronomy 18

Grammar & Argument

Jeremiah 32:36-44

God's Promise: Future Restoration and Eternal Covenant

LSB Text

³⁶"Now therefore thus says Yahweh, the God of Israel, concerning this city of which you are saying, 'It is given into the hand of the king of Babylon by sword, by famine, and by pestilence': ³⁷Behold, I will gather them out of all the lands to which I have driven them in My anger, in My wrath, and in great indignation; and I will bring them back to this place and make them dwell in safety. ³⁸And they shall be My people, and I will be their God; ³⁹and I will give them one heart and one way, that they may fear Me all the days, for their own good and for the good of their sons after them. ⁴⁰And I will cut with them an everlasting covenant that I will not turn away from them, to do them good; and I will put the fear of Me in their hearts so that they will not turn away from Me. ⁴¹And I will rejoice over them to do them good and will plant them in this land in truth with all My heart and with all My soul. ⁴²For thus says Yahweh, 'Just as I brought all this great evil on this people, so I am going to bring on them all the good that I am promising them. ⁴³And fields will be bought in this land of which you are saying, "It is a desolation, without man or beast; it is given into the hand of the Chaldeans." ⁴⁴Men will buy fields for money, write it in the document, seal it, and call in witnesses in the land of Benjamin, in the environs of Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negev; for I will restore their fortunes,' declares Yahweh."

Greek Text

³⁶וְעַתָּ֕ה לָכֵ֛ן כֹּֽה־אָמַ֥ר יְהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל אֶל־הָעִ֨יר הַזֹּ֜את אֲשֶׁ֣ר ׀ אַתֶּ֣ם אֹמְרִ֗ים נִתְּנָה֙ בְּיַ֣ד מֶֽלֶךְ־בָּבֶ֔ל בַּחֶ֖רֶב וּבָרָעָ֥ב וּבַדָּֽבֶר׃ ³⁷הִנְנִ֤י מְקַבְּצָם֙ מִכָּל־הָ֣אֲרָצ֔וֹת אֲשֶׁ֨ר הִדַּחְתִּ֥ים שָׁ֛ם בְּאַפִּ֥י וּבַחֲמָתִ֖י וּבְקֶ֣צֶף גָּד֑וֹל וַהֲשִֽׁבֹתִים֙ אֶל־הַמָּק֣וֹם הַזֶּ֔ה וְהֹשַׁבְתִּ֖ים לָבֶֽטַח׃ ³⁸וְהָ֥יוּ לִ֖י לְעָ֑ם וַאֲנִ֕י אֶהְיֶ֥ה לָהֶ֖ם לֵאלֹהִֽים׃ ³⁹וְנָתַתִּ֨י לָהֶ֜ם לֵ֤ב אֶחָד֙ וְדֶ֣רֶךְ אֶחָ֔ד לְיִרְאָ֥ה אוֹתִ֖י כָּל־הַיָּמִ֑ים לְט֣וֹב לָהֶ֔ם וְלִבְנֵיהֶ֖ם אַחֲרֵיהֶֽם׃ ⁴⁰וְכָרַתִּ֤י לָהֶם֙ בְּרִ֣ית עוֹלָ֔ם אֲשֶׁ֤ר לֹֽא־אָשׁוּב֙ מֵאַ֣חֲרֵיהֶ֔ם לְהֵיטִיבִ֖י אוֹתָ֑ם וְאֶת־יִרְאָתִי֙ אֶתֵּ֣ן בִּלְבָבָ֔ם לְבִלְתִּ֖י ס֥וּר מֵעָלָֽי׃ ⁴¹וְשַׂשְׂתִּ֥י עֲלֵיהֶ֖ם לְהֵטִ֣יב אוֹתָ֑ם וּנְטַעְתִּ֞ים בָּאָ֤רֶץ הַזֹּאת֙ בֶּאֱמֶ֔ת בְּכָל־לִבִּ֖י וּבְכָל־נַפְשִֽׁי׃ ס ⁴²כִּ֣י כֹ֣ה אָמַ֣ר יְהוָ֡ה כַּאֲשֶׁר֩ הֵבֵ֨אתִי אֶל־הָעָ֤ם הַזֶּה֙ אֵ֣ת כָּל־הָרָעָ֥ה הַגְּדוֹלָ֖ה הַזֹּ֑את כֵּ֣ן אָנֹכִ֞י מֵבִ֤יא עֲלֵיהֶם֙ אֶת־כָּל־הַטּוֹבָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר עֲלֵיהֶֽם׃ ⁴³וְנִקְנָ֥ה הַשָּׂדֶ֖ה בָּאָ֣רֶץ הַזֹּ֑את אֲשֶׁ֣ר ׀ אַתֶּ֣ם אֹמְרִ֗ים שְׁמָמָ֥ה הִיא֙ מֵאֵ֤ין אָדָם֙ וּבְהֵמָ֔ה נִתְּנָ֖ה בְּיַ֥ד הַכַּשְׂדִּֽים׃ ⁴⁴שָׂד֞וֹת בַּכֶּ֣סֶף יִקְנ֗וּ וְכָת֨וֹב בַּסֵּ֥פֶר ׀ וְחָתוֹם֮ וְהָעֵ֣ד עֵדִים֒ בְּאֶ֨רֶץ בִּנְיָמִ֜ן וּבִסְבִיבֵ֣י יְרוּשָׁלִַ֗ם וּבְעָרֵ֤י יְהוּדָה֙ וּבְעָרֵ֣י הָהָ֔ר וּבְעָרֵ֥י הַשְּׁפֵלָ֖ה וּבְעָרֵ֣י הַנֶּ֑גֶב כִּֽי־אָשִׁ֥יב אֶת־שְׁבוּתָ֖ם נְאֻם־יְהוָֽה׃ ס

³⁶wəʿattâ lāḵēn kōh-ʾāmar yhwh ʾĕlōhê yiśrāʾēl ʾel-hāʿîr hazzōʾt ʾăšer ʾattem ʾōmərîm nittənâ bəyaḏ meleḵ-bāḇel baḥereḇ ûḇārāʿāḇ ûḇaddāḇer. ³⁷hinnənî məqabbəṣām mikkol-hāʾărāṣôt ʾăšer hiddaḥtîm šām bəʾappî ûḇaḥămātî ûḇəqeṣep gāḏôl wahăšiḇōtîm ʾel-hammāqôm hazzeh wəhōšaḇtîm lāḇeṭaḥ. ³⁸wəhāyû lîləʿām waʾănî ʾehyeh lāhem lēʾlōhîm. ³⁹wənāṯattî lāhem lēḇ ʾeḥāḏ wəḏereḵ ʾeḥāḏ ləyirʾâ ʾôtî kol-hayyāmîm ləṭôḇ lāhem wəliḇnêhem ʾaḥărêhem. ⁴⁰wəḵārattî lāhem bərît ʿôlām ʾăšer lōʾ-ʾāšûḇ mēʾaḥărêhem ləhêṭîḇî ʾôtām wəʾeṯ-yirʾāṯî ʾettēn bilḇāḇām ləḇiltî sûr mēʿālāy. ⁴¹wəśaśtî ʿălêhem ləhêṭîḇ ʾôtām ûnəṭaʿtîm bāʾāreṣ hazzōʾṯ beʾĕmeṯ bəḵol-libbî ûḇəḵol-napšî. ⁴²kî ḵōh ʾāmar yhwh kaʾăšer hēḇēʾṯî ʾel-hāʿām hazzeh ʾēṯ kol-hārāʿâ haggədôlâ hazzōʾṯ kēn ʾānōḵî mēḇîʾ ʿălêhem ʾeṯ-kol-haṭṭôḇâ ʾăšer ʾānōḵî dōḇēr ʿălêhem. ⁴³wəniqnâ haśśāḏeh bāʾāreṣ hazzōʾṯ ʾăšer ʾattem ʾōmərîm šəmāmâ hîʾ mēʾên ʾāḏām ûḇəhēmâ nittənâ bəyaḏ hakkaśdîm. ⁴⁴śāḏôṯ bakkeseṗ yiqnû wəḵāṯôḇ bassēper wəḥāṯôm wəhāʿēḏ ʿēḏîm bəʾereṣ binyāmin ûḇisəḇîḇê yərûšālim ûḇəʿārê yəhûḏâ ûḇəʿārê hāhār ûḇəʿārê haššəpēlâ ûḇəʿārê hannegḇ kî-ʾāšîḇ ʾeṯ-šəḇûṯām nəʾum-yhwh.

Key Words

בְּרִית עוֹלָם bərît ʿôlām everlasting covenant

The phrase combines bərît (covenant, treaty, binding agreement) with ʿôlām (perpetuity, eternity, indefinite duration). This construction appears at pivotal moments in redemptive history—with Noah (Genesis 9:16), Abraham (Genesis 17:7), and David (2 Samuel 23:5). Here in Jeremiah 32:40, it signals an irrevocable divine commitment that transcends the conditional Mosaic covenant. The New Testament writers see this promise fulfilled in Christ's blood, which inaugurates the "new covenant" (kainē diathēkē) anticipated in Jeremiah 31:31-34. The LSB preserves "everlasting" to maintain the temporal force of ʿôlām, emphasizing that God's commitment has no expiration date.

קָבַץ qāḇaṣ to gather / collect / assemble

This verb denotes the action of bringing together what has been scattered, often used for the regathering of Israel from exile. The root appears throughout the prophets (Isaiah 11:12; Ezekiel 36:24; Micah 2:12) as a signature promise of restoration. In Jeremiah 32:37, Yahweh declares "I will gather them" (məqabbəṣām), reversing the dispersion caused by His judgment. The Piel stem intensifies the action, suggesting deliberate, comprehensive collection. This gathering motif echoes into the New Testament, where Jesus speaks of gathering His elect (Matthew 24:31) and becomes the one who gathers God's scattered children (John 11:52).

יִרְאָה yirʾâ fear / reverence / awe

The noun yirʾâ and its verbal forms encompass both terror and reverent worship, depending on context. In verse 39, "that they may fear Me all the days" (ləyirʾâ ʾôtî kol-hayyāmîm), the term denotes covenant loyalty expressed through reverent obedience. This is not servile dread but filial awe—the proper posture of creatures before their Creator. Significantly, verse 40 promises that God will "put the fear of Me in their hearts" (wəʾeṯ-yirʾāṯî ʾettēn bilḇāḇām), indicating that true fear of Yahweh is a divine gift, not a human achievement. Proverbs 1:7 identifies this fear as "the beginning of knowledge," making it foundational to wisdom and covenant faithfulness.

נָטַע nāṭaʿ to plant / establish firmly

This verb carries agricultural and metaphorical weight, describing the act of setting something firmly in place so it takes root and flourishes. In verse 41, Yahweh promises "I will plant them in this land in truth" (ûnəṭaʿtîm bāʾāreṣ hazzōʾṯ beʾĕmeṯ), using imagery that recalls the original planting of Israel in Canaan (Exodus 15:17; Psalm 80:8-11). The promise reverses the threat of being "plucked up" (nātaš) found earlier in Jeremiah (1:10; 12:14-17). The addition of "in truth" (beʾĕmeṯ) signals permanence and faithfulness—this planting will endure because it rests on God's unshakeable commitment, not Israel's wavering obedience.

שׁוּב šûḇ to return / turn back / restore

One of the most theologically loaded verbs in the Hebrew Bible, šûḇ appears in multiple forms throughout this passage. In verse 37, God will "bring them back" (wahăšiḇōtîm) to their land. In verse 40, He promises "I will not turn away from them" (lōʾ-ʾāšûḇ mēʾaḥărêhem), and they "will not turn away from Me" (ləḇiltî sûr mēʿālāy). The verb's semantic range includes physical return, moral repentance, and divine restoration. Verse 44 concludes with "I will restore their fortunes" (ʾāšîḇ ʾeṯ-šəḇûṯām), using the cognate noun šəḇûṯ. This wordplay creates a theological symphony: God turns toward His people, they turn toward Him, and the result is a turning of their circumstances from desolation to flourishing.

לֵב אֶחָד lēḇ ʾeḥāḏ one heart

The phrase in verse 39 promises internal unity and singleness of devotion. The heart (lēḇ) in Hebrew anthropology is the seat of intellect, will, and emotion—the command center of personhood. Israel's historic problem was a divided heart (Hosea 10:2), wavering between Yahweh and idols. The promise of "one heart and one way" (lēḇ ʾeḥāḏ wəḏereḵ ʾeḥāḏ) anticipates Ezekiel 11:19 and 36:26, where God pledges to remove the heart of stone and give a heart of flesh. This is covenant transformation from the inside out, producing the undivided loyalty that the Shema demands (Deuteronomy 6:5). The New Testament echoes this in the promise of hearts circumcised by the Spirit (Romans 2:29).

שָׂשׂ śāś to rejoice / exult / delight

This verb expresses intense joy and gladness, often associated with celebration and triumph. In verse 41, Yahweh declares "I will rejoice over them to do them good" (wəśaśtî ʿălêhem ləhêṭîḇ ʾôtām), a stunning reversal of the judgment

Grammar & Argument