Jeremiah 3:5

Verse

Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”

American Standard Version (1901)

Will he retain his anger for ever? will he keep it to the end? Behold, thou hast spoken and hast done evil things, and hast had thy way.

Bible in Basic English

Will he be angry for ever? will he keep his wrath to the end? These things you have said, and have done evil and have had your way.

Douay-Rheims 1899

Wilt thou be angry for ever, or wilt thou continue until the end? Behold, thou hast spoken, and hast done evil things, and hast been able.

Free Bible Version

You won't be angry with me for a long time, will you? You won't go on being like that forever?” This is what you've said, but you keep on sinning as much as you can.

Geneva Bible 1599

Wil he keepe his anger for euer? will he reserue it to the ende? thus hast thou spoken, but thou doest euill, euen more and more.

King James (Authorized) Version

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.

Translation for Translators

So surely you will not [RHQ] be angry with me forever!’ But you will not quit sinning!”

Unlocked Literal Bible

Will he always be angry? Will he always keep his wrath to the end?' Look! This is what you have said, but you do all the evil you can!”

Noah Webster Bible

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

World English Bible

“‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.”

Young's Literal Translation

Doth He keep to the age? watch for ever?' Lo, these things thou hast spoken, And thou dost the evil things, and prevailest.

Context

The Wages of the Harlot

⁴Have you not just called to Me, ‘My Father, You are my friend from youth. ⁵Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”

Sermons

K-486 Covenant Keeping (2 of 3)

Art Katz

1.3K

Summary

In this verse, God expresses disappointment and sorrow over the unfaithfulness of the people of Israel, who had turned away from Him to worship idols. The imagery used conveys a sense of betrayal and ingratitude towards God, who had been their faithful and loving provider. Despite their waywardness, God's desire for reconciliation is evident as He calls for the people to acknowledge their guilt and return to Him. This verse serves as a poignant reminder of the consequences of spiritual adultery and the enduring love of God that seeks restoration and forgiveness.

Commentary

Jamieson-Fausset-Brown
John Gill

Jamieson-Fausset-Brown Bible Commentary

he--"thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Jer 3:12 and Psa 103:9, answer their question in the event of their penitence. spoken and--rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c. as thou couldest--with all thy might; with incorrigible persistency [CALVIN].

John Gill Bible Commentary

Will he reserve his anger for ever?.... These words may be considered as a continuation of the speech put into their mouths to make to the Lord and plead with him, as well as what follows: will he keep it to the end? that is, his anger: no; he will not: this is not according to the nature of God; he retains not his anger for ever, Mic 7:18, though, according to some versions, this is to be understood of the sins of these people being reserved and kept forever, as their impudence and obstinacy; so the Syriac and Arabic versions; and to which agrees the Targum, "is it possible that thy sins should be kept for thee for ever, or the stroke (of punishment) be strengthened upon thee to the end?'' so Kimchi, "says the prophet, if thou dost this (call him my father, &c.) will God reserve thine iniquity for thee for ever, or keep thy sin unto the end? he will not do so; but when thou returnest unto him, he will return unto thee, and do thee good; but thou hast not done so.'' The sense is much the same: behold, thou hast spoken, and done evil things as thou couldest; which were enough to cause the Lord to reserve and keep his anger for ever. There is a double reading here; the Cetib, or writing, is "I have spoken"; the prophet had spoken to them to return; or the Lord by the prophet had spoken to them, and put the above words into their mouths, and told them what they should say when they returned to the Lord; "but thou hast done evil things" (y); notwithstanding such declarations of grace, and dost continue to do them: and thou hast prevailed (z); as the last clause may be rendered; that I cannot turn away mine anger from thee, but must reserve it, and keep it for ever. The Keri, or reading, is "thou hast spoken"; thou hast said thou wilt do evil things, and thou hast done them as thou hast said, and hast prevailed; thou hast sinned with all thy might and main, and hast spoken and done as evil things as possibly could be done. Some choose to render the words thus, "if thou hadst spoken"; the words that were put into their mouths before mentioned; "though thou hast done evil things, yet thou wouldest have prevailed" (a); that is, with God, to have turned away his anger from thee. (y) "sed fecisit mala", Schmidt. (z) "et praevaluisti", Vatablus, Schmidt; "et preavales", Piscator, Gataker; "et evaluisti", Cocceius. (a) "Si ita loquereris, quanquam mala plurirma fecisti, praevaleres", Grotius.