Jeremiah 33:1
Parallel Verses
English Standard Version
The word of the LORD came to Jeremiah a second time, while he was still shut up in the court of the guard:

King James Bible
Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,

American Standard Version
Moreover the word of Jehovah came unto Jeremiah the second time, while he was yet shut up in the court of the guard, saying,

Douay-Rheims Bible
And the word of the Lord came to Jeremias the second time, while he was yet shut up in the court of the prison, saying:

English Revised Version
Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the guard, saying,

Webster's Bible Translation
Moreover the word of the LORD came to Jeremiah the second time, while he was yet confined in the court of the prison, saying,

Jeremiah 33:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Jeremiah 32:38, Jeremiah 32:39 are to be understood like Jeremiah 31:33. They must in very deed become the people of the Lord, for God gives them one heart and one way of life, to fear Him always, i.e., through His Spirit He renews and sanctifies them (Jeremiah 31:33; Jeremiah 24:7; Jeremiah 11:19). "One heart and one way" that they may all with one mind and in one way fear me, no longer wander through many wicked ways (Jeremiah 26:3; Isaiah 53:6). יראה is an infinitive, as often in Deut., e.g., Jeremiah 4:10, from which the whole sentence has been derived, and Jeremiah 6:24, to which the expression לטוב להם points. The everlasting covenant which the Lord wishes to conclude with them, i.e., the covenant-relationship which He desires to grant them, is, in fact, the new covenant, Jeremiah 31:33. Here, however, only the eternal duration of it is made prominent, in order to comfort the pious in the midst of their present sufferings. Consequently, only the idea of the עולם is mainly set forth: "that I shall not turn away from them, to do them good - no more withdraw from them my gracious benefits;" but the uninterrupted bestowal of these implies also faithfulness to the Lord on the part of the people. The Lord desires to establish His redeemed people in this condition by putting His fear in their heart, namely, through His Spirit; see Jeremiah 31:33-34. ושׂשׂתּי, "And I shall rejoice over them, by doing them good," as was formerly the case (Deuteronomy 28:63), and is again to be, in time to come. בּאמת, in truth, properly, "in faithfulness." This expression is strengthened by the addition, "with my whole heart and my whole soul." - So much for the promise of restoration and renewal of the covenant people. This promise is confirmed, Jeremiah 32:42-44, by the assurance that the accomplishment of deliverance shall follow as certainly as the decree of the calamity has done; the change is similar to that in Jeremiah 31:38. Finally, Jeremiah 32:43, Jeremiah 32:44, there is the application made of this to the purchase of the field which the prophet had been commanded to fulfil; and the signification of this purchase is thus far determined, that after the restoration of Judah to their own land, fields shall once more be bought in full legal form: with this, the discourse returns to its starting-point, and finishes. The article is used generically in השׂדה; hence, on the repetition of the thought, Jeremiah 32:44, the plural שׂדות is employed instead. The enumeration of the several regions of the kingdom, as in Jeremiah 17:26, is a rhetorical individualization for strengthening the thought. The land of Benjamin is here made prominent in relation to the field purchased by Jeremiah at Anathoth in the land of Benjamin. The final sentence 'כּי אשׁיב also serves for further proof. The Hiphil in this expression does not mean the same as the usual אשׁוּב: "I turn the captivity," i.e., I change the adversity into prosperity. השׁיב expresses restitutio in statum incolumitatis seu integritatis more plainly than שׁוּב - not merely the change of misfortune or misery; but it properly means, to lead back or restore the captivity, i.e., to remove the condition of adversity by restoration of previous prosperity. The expression is analogous to קומם or בּנה חרבות, to build or raise ruins, Isaiah 44:26; Isaiah 58:12; Isaiah 61:4, and קומם שׁממות, to raise up desolate places, Isaiah 61:4, which does not mean to restore ruins or desolate places, but to build them up into inhabitable places (cf. Isaiah 61:4), to remove ruins or desolations by the building and restoration of cities.

Jeremiah 33:1 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

3416. B.C.

588. Moreover. This was the eleventh year of Zedekiah, Jeremiah being still shut up in prison; but he was now in the court of the prison, where the elders and the king's officers might consult him with the greater ease.

He.

Jeremiah 32:2,3,8 For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison...

Jeremiah 37:21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison...

Jeremiah 38:28 So Jeremiah stayed in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.

2 Timothy 2:9 Wherein I suffer trouble, as an evil doer, even to bonds; but the word of God is not bound.

Cross References
Jeremiah 32:2
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 that was in the palace of the king of Judah.

Jeremiah 32:8
Then Hanamel my cousin came to me in the court of the guard, in accordance with the word of the LORD, and said to me, 'Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.' Then I knew that this was the word of the LORD.

Jeremiah 36:5
And Jeremiah ordered Baruch, saying, "I am banned from going to the house of the LORD,

Jeremiah 37:21
So King Zedekiah gave orders, and they committed Jeremiah to the court of the guard. And a loaf of bread was given him daily from the bakers' street, until all the bread of the city was gone. So Jeremiah remained in the court of the guard.

Jeremiah 38:28
And Jeremiah remained in the court of the guard until the day that Jerusalem was taken.

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