Jeremiah 3 23

Jeremiah 3:23 kjv

Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.

Jeremiah 3:23 nkjv

Truly, in vain is salvation hoped for from the hills, And from the multitude of mountains; Truly, in the LORD our God Is the salvation of Israel.

Jeremiah 3:23 niv

Surely the idolatrous commotion on the hills and mountains is a deception; surely in the LORD our God is the salvation of Israel.

Jeremiah 3:23 esv

Truly the hills are a delusion, the orgies on the mountains. Truly in the LORD our God is the salvation of Israel.

Jeremiah 3:23 nlt

Our worship of idols on the hills
and our religious orgies on the mountains
are a delusion.
Only in the LORD our God
will Israel ever find salvation.

Jeremiah 3 verses

Jeremiah 3 23 Meaning

Jeremiah 3:23 articulates a profound and repentant confession by Israel, recognizing the utter futility of seeking salvation, security, or blessing from idolatrous practices on "hills" and "mountains." These high places were synonymous with the "tumult" and chaos of pagan worship. In sharp contrast, the verse definitively declares that true, reliable, and exclusive "salvation" for Israel is found only "in the LORD our God." It is a foundational statement affirming Yahweh as the sole source of deliverance and well-being.

Jeremiah 3 23 Context

Jeremiah chapter 3 opens with God describing Israel (and Judah by extension) as an unfaithful wife, comparing their idolatry to prostitution. Despite Northern Israel's previous judgment for similar sins, Judah showed even less repentance. Yet, God's mercy calls them to "Return, backsliding Israel" (Jer 3:12, 14, 22). This verse (Jer 3:23) comes as a key part of Israel's contrite confession (Jer 3:21-25) in response to God's tender call. The lament acknowledges their sinful ways and a dawning understanding of where true hope lies, contrasting their past misguided trust in pagan deities worshipped on "high places" with the sole, certain, and steadfast salvation found only in Yahweh. Historically, Judah, during Jeremiah's ministry (late 7th-early 6th century BCE), was steeped in syncretistic worship, frequently offering sacrifices and rituals to Baal and other Canaanite gods on physical hills and mountains. This verse marks a conceptual pivot towards genuine repentance.

Jeremiah 3 23 Word analysis

• Surely (אָכֵ֥ן - ākhēn): This word emphatically introduces the statement. It acts as a strong affirmation or a clear declaration, underscoring the profundity of the realization being expressed. It can mean "truly," "indeed," or "verily."
• in vain (לַשֶּׁ֖קֶר - lash-sheqer): Literally "for falsehood" or "a lie." Used adverbially here, it powerfully denotes "falsely," "in vain," or "to no purpose." It asserts the inherent untruth, deceit, and ultimate uselessness of whatever follows, specifically any hope derived from idolatry.
• is salvation (תְשׁוּעָ֛ה - teshu'ah): This critical term means "salvation," "deliverance," "help," or "victory." It encompasses not just spiritual rescue but also physical and national deliverance from enemies, distress, or any predicament. Its repetition in the verse is for powerful contrast.
• hoped for (מִגִּבְע֖וֹת - miggib`ôṯ / implied): The verb "hoped for" is not explicit in the Hebrew but is implied by the seeking of "salvation" from these locations. Miggib`ôṯ specifically means "from the hills." These "hills" (gib`ah) along with "mountains" (harim) are well-known biblical euphemisms for "high places" where idolatrous worship and altars to foreign gods were erected throughout Israel's history (e.g., Num 33:52, Ezek 6:3).
• the tumult (הָמ֥וֹן - hāmon): Meaning "multitude," "crowd," "noise," "commotion," or "roar." In this context, it vividly evokes the boisterous, often frenzied, rituals associated with pagan fertility cults (e.g., Baal and Asherah worship). It might refer to the noisy cries, chants, music, and perhaps even ecstatic, riotous behavior of the worshippers, or metaphorically to the multitude of idols or illicit activities found there.
• on the mountains (הָרִ֑ים - hārim): Similar to "hills," "mountains" were elevated sites frequently chosen for pagan altars and rites, perceived as closer to the divine or more potent for nature worship. It reinforces the widespread practice of idolatry in high places.
• surely (כִּי - ki): A strong particle here that acts as a disjunctive, introducing a sharp contrast, often translated as "but" or "nevertheless," or can also be an emphatic "indeed" or "surely," confirming a profound truth. It signals the decisive turning point in the confession.
• in the LORD (בַיהוָ֧ה - baihoah): The prepostion bet ("in" or "with") emphasizes reliance, trust, and intimate relationship. "The LORD" (Yahweh) is the covenant name of God, revealing His personal, unchanging character and relationship with Israel. It directly opposes the impersonal, impotent idols.
• our God (אֱלֹהֵ֗ינוּ - ʾĕlōhēnu): The possessive suffix "-nu" ("our") is immensely significant. It transforms the abstract acknowledgment of "the LORD" into a deeply personal and covenantal re-affirmation. Israel here reclaims its unique relationship with Yahweh, identifying Him as their specific, exclusive, and relational Deity.
• is the salvation (הִוא֙ תְּשׁוּעַ֥ת - hi teshu`at): The demonstrative pronoun hi ("she" or "it") emphasizes exclusivity, implying "He alone is" or "It alone is." Coupled with teshu'at, it forms a definitive statement: "He is the salvation."
• of Israel (יִשְׂרָאֵֽל - yisra'el): This collective noun represents the entire people of God. The declaration is not just for an individual but for the nation as a whole, asserting that their collective well-being, deliverance, and true hope rests solely with Yahweh.

Words-group by words-group analysis:

• "Surely in vain is salvation hoped for from the hills, the tumult on the mountains" (אָכֵ֥ן לַשֶּׁ֖קֶר תְשׁוּעָ֛ה מִגִּבְע֖וֹת הָמ֣וֹן הָרִ֑ים): This opening phrase functions as a direct, blunt indictment of idolatry. It labels the seeking of teshu'ah from the gib'ot and harim (high places, symbolizing pagan worship) as an utterly false endeavor, destined to fail (lash-sheqer). The "tumult" (hāmon) on these locations reinforces the chaos, sensuality, and spiritual emptiness of such practices, directly contrasting with divine order and peace. This is an admission of profound national error.
• "surely in the LORD our God is the salvation of Israel" (כִּי־בַיהוָ֧ה אֱלֹהֵ֗ינוּ הִוא֙ תְּשׁוּעַ֥ת יִשְׂרָאֵֽל): This segment represents a radical turn and a clear, emphatic confession of faith. The contrastive "surely" (ki) pivots from the false to the true. By naming Yahweh as "our God," Israel renews its covenant bond and recognizes Him as its personal and only sovereign. The definitive statement "He is the salvation of Israel" unequivocally assigns exclusive salvific power to God alone, rejecting all syncretism and false gods as sources of help for the nation's spiritual and physical well-being.

Jeremiah 3 23 Bonus section

The rhetorical device of contrast is exceptionally strong in Jeremiah 3:23. It places the noisy, futile human endeavors in high places directly against the quiet, certain power residing exclusively in "the LORD our God." This contrast serves to highlight the essential differences between human striving (often chaotic and empty) and divine provision (orderly and sufficient). Furthermore, the choice of the word teshu'ah (salvation) twice, once in connection with false hope and again with true hope, accentuates that Israel had been seeking a genuine human need (deliverance/help) in utterly wrong places, highlighting a misdirection of true longing rather than the absence of it. This verse is thus not just about the futility of idols, but about correctly identifying the only true source for profound human longings for security and well-being.

Jeremiah 3 23 Commentary

Jeremiah 3:23 serves as a pivotal, poignant confession within Israel's spiritual journey, marking a stark recognition of past folly and a redirection towards the divine. It systematically deconstructs the illusion of self-generated salvation or aid derived from alternative sources. The "hills" and "mountains" symbolize the seductive allure and widespread practice of pagan idolatry, particularly the Canaanite fertility cults, which promised prosperity and security. The "tumult" refers to the frenzied, chaotic, and often licentious rituals believed necessary to appease these false deities and coerce their favor. These practices offered an immediate, sensory, and often self-gratifying alternative to the demands of Yahweh's covenant. However, Jeremiah, through this inspired confession, strips away their pretense, exposing them as "in vain," founded on falsehood, and ultimately profitless for genuine "salvation"—which encompasses holistic well-being, protection, and deliverance.

The second half of the verse pivots sharply, emphasizing that "surely in the LORD our God is the salvation of Israel." This is more than a mere statement; it is a re-declaration of faith and covenant allegiance. By using the personal and covenantal designation "the LORD our God" (Yahweh Eloheinu), the verse underlines a rediscovered intimacy and an exclusive trust. It reiterates that true deliverance, peace, and flourishing—whether from invading armies, famine, or spiritual despair—stem solely from Yahweh's unfailing power and love. This confession sets the standard for genuine repentance: an unqualified rejection of all substitutes for God, combined with an unreserved and exclusive trust in Him as the unique and sole source of every needed blessing and salvation. Practically, this verse urges believers to scrutinize their own sources of "salvation," challenging any reliance on worldly success, material wealth, human strength, or personal philosophies when faced with life's ultimate needs. It calls for an absolute, focused trust in God.