Jeremiah 3 5

Jeremiah 3:5 kjv

Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.

Jeremiah 3:5 nkjv

Will He remain angry forever? Will He keep it to the end?' Behold, you have spoken and done evil things, As you were able."

Jeremiah 3:5 niv

will you always be angry? Will your wrath continue forever?' This is how you talk, but you do all the evil you can."

Jeremiah 3:5 esv

will he be angry forever, will he be indignant to the end?' Behold, you have spoken, but you have done all the evil that you could."

Jeremiah 3:5 nlt

Surely you won't be angry forever!
Surely you can forget about it!'
So you talk,
but you keep on doing all the evil you can."

Jeremiah 3 verses

Jeremiah 3 5 Meaning

Jeremiah 3:5 describes God's ironic lament over Judah's superficial display of allegiance. God foresees Judah addressing Him with intimate covenant terms—"My Father, you are the friend of my youth"—even while their actions demonstrably reveal their persistent and extensive wickedness. The verse exposes the profound hypocrisy of speaking words of intimacy and dependence while their hearts and deeds are firmly entrenched in comprehensive evil. It is a divine taunt, highlighting the stark contrast between their profession of a covenant relationship and their unrepentant rebellion.

Jeremiah 3 5 Context

Jeremiah 3 is part of Jeremiah's early prophecies against Judah, following his call in chapter 1. The preceding chapters (2-3) lay out God's case against Judah and Israel for their spiritual unfaithfulness, metaphorically depicted as prostitution and adultery against their divine "husband," the LORD. Jeremiah 3:1-5 specifically addresses Judah's stubborn refusal to truly "return" to God, despite repeated invitations. The prophet reminds Judah of the fate of the Northern Kingdom (Israel/Ephraim), which God had divorced due to its persistent idolatry (Jer 3:6-11), warning Judah against similar judgment if their "repentance" remains superficial. Verse 5 is particularly poignant as it reveals God's divine insight into Judah's insincere pleas for reconciliation, highlighting the disconnect between their words and their rebellious hearts.

Jeremiah 3 5 Word analysis

• "Will he not cry to me" (הֲלוֹא תִקְרְאִי / hălôʾ tiqrĕʾî): This is a rhetorical question that carries a sharp, ironic tone. The Hebrew word for "cry" (qārāʾ) implies an earnest calling or a desperate plea. Here, it functions as a divine taunt, exposing the disingenuous nature of Judah's supposed call to God. The feminine singular form tiqrĕʾî indicates "you" (Judah/Israel), emphasizing her role as the unfaithful "daughter" or "wife" from earlier passages.

• "My Father" (אָבִי / ʾāḇî): A term of deep intimacy, personal affection, and dependence. It signifies a familial, covenantal relationship. Judah's use of this address underscores the severe hypocrisy of claiming such a bond while actively defying the One called "Father."

• "you are the friend of my youth" (אַלּוּף נְעוּרַי / ʾallûp nəʿûrāy):

  • "friend" (ʾallûp): Can also translate to "guide," "chief," or "companion." In this context, it evokes a primary, foundational relationship.
  • "of my youth" (nəʿûrāy): Refers to Israel's foundational period as a nation, from their covenant with God at Sinai (Exodus) through the wilderness wanderings and initial settlement. It speaks of God's consistent care, guidance, and protection from their earliest history, making Judah's abandonment all the more severe. This phrase parallels "the husband of her youth" in Proverbs 2:17, underscoring the covenant betrayal.

• "will you not listen?" (הֲלוֹא יוֹאִיל / hălôʾ yôʾîl): This part is subtly complex in Hebrew. The verb yaʿal often means "to be profitable" or "to avail," extended to "to benefit," "to heed," or "to listen/be effective." The rhetorical question therefore could mean "Will you not be beneficial to me?" or "Will it not be good (to acknowledge me)?" Judah's false piety attempts to claim God's benefit or attention, while simultaneously resisting true obedience.

• "Behold" (הִנֵּה / hinnēh): An emphatic interjection used to draw immediate attention, signaling the imminent delivery of a stark and damning pronouncement that will follow.

• "you have done all the evil that you could!" (עָשִׂית אֶת כָּל הָרָעוֹת וַתּוּכָל / ʿāśîṯ ʾeṯ kāl hārāʿôṯ waṯtûḵāl):

  • "all the evil deeds" (kāl hārāʿôṯ): This emphasizes the comprehensive and pervasive nature of Judah's wickedness; it was not merely isolated acts but a pattern of deep-seated corruption affecting all aspects.
  • "that you could" (waṯtûḵāl): The Hebrew verb yāḵōl (from which waṯtûḵāl derives) means "to be able," "to prevail," or "to be strong." Here, it signifies the deliberate, unrestrained, and persistent nature of their sin. They did not just stumble into evil; they actively pursued it with all their capacity, even "prevailing" in their wickedness, demonstrating no real restraint or genuine desire to stop.

• Words-group Analysis:

  • "My Father, you are the friend of my youth": This grouping represents Judah's superficial appeal to its covenant relationship with God. It is an empty religious expression, invoking intimate historical ties as if to appease God or manipulate Him into showing favor, despite their internal hypocrisy and ongoing rebellion. It contrasts deeply with the genuine and humble recognition of God as Father found in other biblical contexts.
  • "Will he not cry to me... Behold, you have done all the evil that you could!": This powerful juxtaposition forms the rhetorical core of the verse. God confronts Judah's hypocritical words ("My Father...") with the stark reality of their actions ("you have done all the evil..."). It's a divine expose of their spiritual deceit, highlighting the chasm between their outward religious posturing and their inner depravity, rendering their calls for reconciliation meaningless without true change.

Jeremiah 3 5 Bonus section

The concept of shuv (Hebrew for "return" or "repent") is a cornerstone of Jeremiah chapter 3. This verse functions as a divine skepticism of Judah's false shuv. God invites them to a genuine "return" multiple times throughout the chapter (e.g., Jer 3:7, 12, 14, 22), yet this specific verse reveals His awareness that Judah's "crying to Me" is not rooted in a transformed heart or an intention to actually cease evil. This sophisticated rhetorical structure—God portraying the people's insincere words followed by His crushing indictment—demonstrates that outward acts of piety without inward transformation are not just insufficient but are an affront to a Holy God who seeks authentic relationship and truth in the inward being. It establishes a crucial theological distinction between superficial religious performance and true repentance that leads to renewed covenant fidelity.

Jeremiah 3 5 Commentary

Jeremiah 3:5 profoundly exposes the spiritual hypocrisy rampant in Judah. God, through the prophet, foresees a manipulative form of "repentance"—a mere verbal invocation of the most intimate covenant terms ("My Father, the friend of my youth"). This language speaks of profound reliance, unwavering faithfulness from Israel's inception, and a deep familial bond. Yet, God immediately unveils the hollowness of this profession. The concluding declaration, "you have done all the evil that you could," reveals that their so-called remorse is utterly feigned. They had not only engaged in evil but had relentlessly pursued it to the fullest extent of their capabilities, displaying no genuine intention to change. This verse highlights God's discerning eye that penetrates beyond outward expressions of piety to expose the true state of the human heart, revealing that mere words are meaningless without corresponding repentance and transformed living. It is a powerful critique against any form of religiosity that separates vocal allegiance from sincere obedience and moral transformation.