TRV
Translation
King James Version
Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
Complete Jewish Bible
Set up road signs, erect guideposts, pay attention to the highway, the path on which you traveled. Come back, virgin Isra'el, come back to these cities of yours!
Berean Standard Bible
“Set up the roadmarks, establish the signposts. Keep the highway in mind, the road you have traveled. Return, O Virgin Israel, return to these cities of yours.
American Standard Version
Set thee up waymarks, make thee guide-posts; set thy heart toward the highway, even the way by which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
World English Bible Messianic
Set up road signs, make guideposts; set your heart toward the highway, even the way by which you went: turn again, virgin of Israel, turn again to these your cities.
Geneva Bible (1599)
Set thee vp signes: make thee heapes: set thine heart towarde the path and way, that thou hast walked: turne againe, O virgine of Israel: turne againe to these thy cities.
Young's Literal Translation
Set up for thee signs, make for thee heaps, Set thy heart to the highway, the way thou wentest, Turn back, O virgin of Israel, Turn back unto these thy cities.
In the KJVVerse 19,713 of 31,102
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Commentary on Jeremiah 31 verses 18–26
18 ¶ I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God.
19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
20 Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
21 Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
22 How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
23 Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness.
24 And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.
25 For I have satiated the weary soul, and I have replenished every sorrowful soul.
26 Upon this I awaked, and beheld; and my sleep was sweet unto me.
We have here,
I. Ephraim's repentance, and return to God. Not only Judah, but Ephraim the ten tribes, shall be restored, and therefore shall thus be prepared and qualified for it, Hos 14:8. Ephraim shall say, What have I do to any more with idols? Ephraim the people, is here spoken of as a single person to denote their unanimity; they shall be as one man in their repentance and shall glorify God in it with one mind and one mouth, one and all. it is likewise thus expressed that it might be the better accommodated to particular penitents, for whose direction and encouragement this passage is intended. Ephraim is here brought in weeping for sin, perhaps because Ephraim, the person from whom that tribe had its denomination, was a man of a tender spirit, mourned for his children many days (Ch1 7:21, Ch1 7:22), and sorrow for sin is compared to that for an only son. This penitent is here brought in, 1. Bemoaning himself and the miseries of his present case. True penitents do thus bemoan themselves. 2. Accusing himself, laying a load upon himself as a sinner, a great sinner. He charges upon himself, in the first place, that sin which his conscience told him that he was more especially guilty of at this time, and that was impatience under correction: "Thou has chastised me; I have been under the rod, and I needed it, I deserved it; I was justly chastised, chastised as a bullock, who would never have felt the goad if he had not first rebelled against the yoke." True penitents look upon their afflictions as fatherly chastisements: "Thou hast chastised me and I was chastised; that is, it was well that I was chastised, otherwise I should have been undone; it did me good, or at least was intended to do me good; and yet I have been impatient under it." Or it may intimate his want of feeling under the affliction: "Thou hast chastised me and I was chastised, that was all; I was not awakened by it and quickened by it; I looked no further than the chastisement. I have been under the chastisement as a bullock unaccustomed to the yoke, unruly and unmanageable, kicking against the pricks, like a wild bull in a net," Isa 51:20. This is the sin he finds himself guilty of now; but (Jer 31:19) he reflects upon his former sins and looks as far back as the days of his youth. The discovery of one sin should put us upon searching out more; now he remembers the reproach of his youth. Ephraim, as a people, reflect upon the misconduct of their ancestors when they were first formed in a people. It is applicable to particular persons. Note, The sin of our youth was the reproach of our youth, and we ought often to remember it against ourselves and to bear it in a penitential sorrow and shame. 3. He is here brought in angry at himself, having a holy indignation at himself for his sin and folly: He smote upon his thigh, as the publican upon his breast. He was even amazed at himself, and at his own stupidity and frowardness: He was ashamed, yea even confounded, could not with any confidence look up to God, nor with any comfort reflect upon himself. 4. He is here recommending himself to the mercy and grace of God. He finds he is bent to backslide from God, and cannot by any power of his own keep himself close with God, much less, when he has revolted, bring himself back to God, and therefore he prays, Turn thou me and I shall be turned, which implies that unless God do turn him by his grace he shall never be turned, but wander endlessly, that therefore he is very desirous of converting grace, has a dependence upon it, and doubts not but that that grace will be sufficient for him, to help him over all the difficulties that were in the way of his return to God. See Jer 17:14, Heal me and I shall be healed. God works with power, can make the unwilling willing; if he undertake the conversion of a soul, it will be converted. 5. He is here pleasing himself with the experience he had of the blessed effect of divine grace: Surely after that I was turned I repented. Note, All the pious workings of our heart towards God are the fruit and consequence of the powerful working of his grace in us. And observe, He was turned, he was instructed, his will was bowed to the will of God, by the right informing of his judgment concerning the truths of God. Note, The way God takes of converting souls to himself is by opening the eyes of their understandings, and all good follows thereupon: After that I was instructed I yielded, I smote upon my thigh. When sinners come to a right knowledge they will come to a right way. Ephraim was chastised, and that did not produce the desired effect, it went no further: I was chastised, and that was all. But, when the instructions of God's Spirit accompanied the corrections of his providence, then the work was done, then he smote upon his thigh, was so humbled for sin as to have no more to do with it.
II. God's compassion on Ephraim and the kind reception he finds with God, Jer 31:20. 1. God owns him for a child and a prodigal: Is Ephraim my dear son? Is he a pleasant child? Thus when Ephraim bemoans himself God bemoans him, as one whom his mother comforts, though she had chidden him, Isa 66:13. Is this Ephraim my dear son? Is this that pleasant child? Is it he that is thus sad in spirit and that complains so bitterly? So it is like that of Saul (Sa1 26:17), Is this thy voice, my son David? Or, as it is sometimes supplied, Is not Ephraim my dear son? Is he not a pleasant child? Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children. Ephraim had afflicted himself, but God thus heals him - had abased himself, but God thus honours him; as the returning prodigal who thought himself no more worthy to be called a son, yet, by his father, had the best robe put on him and a ring on his hand. 2. He relents towards him, and speaks of him with a great deal of tender compassion: Since I spoke against him, by the threatenings of the word and the rebukes of providence, I do earnestly remember him still, my thoughts towards him are thoughts of peace. Note, When God afflicts his people, yet he does not forget them; when he casts them out of their land, yet he does not cast them out of sight, nor out of mind. Even then when God is speaking against us, yet he is acting for us, and designing our good in all; and this is our comfort in our affliction, thatthe Lord thinks upon us, though we have forgotten him. I remember him still, and therefore my bowels are troubled for him, as Joseph's yearned towards his brethren, even when he spoke roughly to them. When Israel's afflictions extorted a penitent confession and submission it is said that his soul was grieved for the misery of Israel (Jdg 10:16), for he always afflicts with the greatest tenderness. It was God's compassion that mitigated Ephraim's punishment: My heart is turned within me (Hos 11:8, Hos 11:9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (Jer 31:18), Thou art the Lord my God, therefore to thee will I return, therefore on thy mercy and grace I will depend; and God shows that it was a valid plea and prevailing, for he makes it appear both that he is God and not man and that he is his God. 3. He resolves to do him good: I will surely have mercy upon him, saith the Lord, Note, God has mercy in store, rich mercy, sure mercy, suitable mercy, for all that in sincerity seek him and submit to him; and the more we are afflicted for sin the better prepared we are for the comforts of that mercy.
III. Gracious excitements and encouragements given to the people of God in Babylon to prepare for their return to their own land. Let them not tremble and lose their spirits; let them not trifle and lose their time; but with a firm resolution and a close application address themselves to their journey, Jer 31:21, Jer 31:22. 1. They must think of nothing but of coming back to their own country, out of which they had been driven: "Turn again, O virgin of Israel! a virgin to be again espoused to thy God; turn again to these thy cities; though they are laid waste and in ruins, they are thy cities, which thy God gave thee, and therefore turn again to them." They must be content in Babylon no longer than till they had liberty to return to Zion. 2. They must return the same way that they went, that the remembrance of the sorrows which attended them, or which their fathers had told them of, in such and such places upon the road, the sight of which would, by a local memory, put them in mind of them, might make them the more thankful for their deliverance. Those that have departed from God into the bondage of sin must return by the way in which they went astray, to the duties they neglected, must do their first works. 3. They must engage themselves and all that is within them in this affair: Set thy heart towards the highway; bring thy mind to it; consider thy duty, the interest, and go about it with a good-will. Note, The way from Babylon to Zion, from the bondage of sin to the glorious liberty of God's children, is a highway; it is right, it is plain, it is safe, it is well-tracked (Isa 35:8); yet none are likely to walk in it, unless they set their hearts towards it. 4. They must furnish themselves with all needful accommodations for the journey: Set thee up way-marks, and make thee high heaps or pillars; send before to have such set up in all places where there is any danger of missing the road. Let those that go first, and are best acquainted with the way, set up such directions for those that follow. 5. They must compose themselves for their journey: How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from God; but let them cast themselves upon God, and then let their minds be fixed. 6. They are encouraged to do this by an assurance God gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of God, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isa 54:6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev 12:1. And, whereas we find armies compassing the camp of the saints (Rev 20:9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which God an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa 7:14; Isa 9:6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and God is called Gibbor, the Mighty God (Jer 32:18), as also is Christ in Isa 9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God. Let this assure them that God would not cast off this people, for that blessing was to be among them, Isa 65:8.
IV. A comfortable prospect given them of a happy settlement in their own land again. 1. They shall have an interest in the esteem and good-will of all their neighbours, who will give them a good word and put up a good prayer for them (Jer 31:23): As yet or rather yet again (though Judah and Jerusalem have long been an astonishment and a hissing), this speech shall be used, as it was formerly, concerning the land of Judah and the cities thereof, The Lord bless you, O habitation of justice and mountain of holiness! This intimates that they shall return much reformed and every way better; and this reformation shall be so conspicuous that all about them shall take notice of it. The cities, that used to be nests of pirates, shall be habitations of justice; the mountain of Israel (so the whole land is called, Psa 78:54), and especially Mount Zion, shall be a mountain of holiness. Observe, Justice towards men, and holiness towards God, must go together. Godliness and honesty are what God has joined, and let no man think to put them asunder, not to make one to atone for the want of the other. It is well with a people when they come out of trouble thus refined, and it is a sure presage of further happiness. And we may with great comfort pray for the blessing of God upon those houses that are habitations of justice, those cities and countries that are mountains of holiness. There the Lord will undoubtedly command the blessing. 2. There shall be great plenty of all good things among them (Jer 31:24, Jer 31:25): There shall dwell in Judah itself, even in it, though it has now long lain waste, both husbandmen and shepherds, the two ancient and honourable employments of Cain and Abel, Gen 4:2. It is comfortable dwelling in a habitation of justice and a mountain of holiness. "And the husbandmen and shepherds shall eat of the fruit of their labours; for I have satiated the weary and sorrowful soul;" that is, those that came weary from their journey, and have been long sorrowful in their captivity, shall now enjoy great plenty. This is applicable to the spiritual blessings God has in store for all true penitents, for all that are just and holy; they shall be abundantly satisfied with divine graces and comforts. In the love and favour of God the weary soul shall find rest and the sorrowful soul joy.
V. The prophet tells us what pleasure the discovery of this brought to his mind, Jer 31:26. The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as Jer 4:19), but these views were pleasant ones, though at a distance. "Upon this I awaked, overcome with joy, which burst the fetters of sleep; and I reflected upon my dream, and it was such as had made my sleep sweet to me; I was refreshed, as men are with quiet sleep." Those may sleep sweetly that lie down and rise up in the favour of God and in communion with him. Nor is any prospect in this world more pleasing to good men, and good ministers, than that of the flourishing state of the church of God. What can we see with more satisfaction than the good of Jerusalem, all the days of our life, and peace upon Israel?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–26. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 21, 22.) Set up watchmen for yourself, make for yourself bitternesses: direct your heart to the straight path in which you have walked. Return, O virgin Israel, return to your cities. How long will you indulge in pleasures, wandering daughter? For the Lord has created something new on the earth: a woman will encompass a man. LXX: Set up watchmen for yourself, do penance, put your heart on your shoulders, the way in which you have walked. Return, O virgin Israel, return to your mourning cities. How long will you turn away, despised daughter? For the Lord has created you for salvation in a new plantation: men will surround you in your salvation. Where we say, how long will you dissolve in pleasures, Symmachus set forth, how long will you sink into the depths? But I have presented both editions in their entirety, so that I may show the most obscure passage, containing the sacraments of the Church, either unknown or omitted, from the Septuagint (or anyone else who has interpreted this prophet). The Hebrew word 'Sionim' can be translated as either 'watchers' or 'watchtowers', as Aquila and Symmachus have interpreted. I am puzzled by what the Vulgate edition intended by replacing 'Sionim' with 'Sion', which confuses the reader's understanding, making them think that after Ephraim, suddenly God's word happened to Sion and the tribe of Judah, even though the continuous speech is directed towards Ephraim, as mentioned earlier: 'I have surely heard Ephraim.' And: Son, honorable to me Ephraim, or delicate boy, to whom even now he speaks: Set up for yourself watchtowers, or spies, who may inform you of the coming of such great happiness in all things. And what follows, the bitternesses, which in Hebrew are called Themrurim (), for which Symmachus interpreted, the transformations, this indicates that he should weep either for past sins or for the greatness of joy, and with the whole mind turn to the Lord, and set, or direct, his heart on the path along which it has gone, for from there it will return. And what the Seventy said about this: 'Put your heart on your shoulders', signifies that thoughts should be joined to actions, or contemplate the shoulders of those who bear themselves, from the captivity of those bringing them back. This is more fully expressed by Isaiah in regard to camels, chariots, and dromedaries, stating that they are to be brought back (Isa. 60). 'Return,' he says, 'O virgin of Israel, return to your cities which you have deserted as a captive. How long will you be dissolved in neglect and wander in profound error?' Consider what I am about to say, and carefully consider where such great happiness is to be expected. Listen to what you have never known before. The Lord has created a new thing upon the earth. Without the seed of a man, without any sexual intercourse and conception, a woman will enclose a man in the chamber of her womb, who, as it were, by the cries of infancy and the progress of wisdom and age, will appear to grow in size; but the perfect man will be contained within the female womb for the usual months. Where Symmachus and Aquila have been interpreted according to our edition. However, what the Vulgate edition wanted to convey in this place, I could say, and find some meaning, if it were not sacrilegious to argue about the words of God with a human sense; but Theodotius, following the Vulgate edition itself, has interpreted: The Lord created a new salvation, in which salvation man will go around, using the singular instead of the plural. And at the same time, it should be noted that the nativity of the Savior and the conception of God are called creation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 31:21 is a tender and urgent divine appeal to the exiled "virgin of Israel," calling her to prepare for an imminent and certain return to her homeland. Through the vivid imagery of setting up waymarks and high heaps, and by directing her heart toward the familiar path of her departure, God instructs His people to actively anticipate and remember the route of their restoration. This verse encapsulates the Lord's unwavering faithfulness and His deep desire for His covenant people to return, both physically to their cities and spiritually to Him, as part of His grand plan for their future comfort and renewal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:21 is rich with Imagery and Symbolism. The "waymarks" and "high heaps" are vivid images of physical markers used for navigation, symbolizing the concrete preparation for the return from exile and the divine guidance provided for this journey. The "highway" further reinforces the idea of a clear, divinely ordained path back to the homeland. The Personification of Israel as "O virgin of Israel" is a tender and deeply significant literary device. It conveys God's enduring affection and covenant relationship with His people, even in their fallen state, emphasizing His desire for their purity and restoration to a state of covenant faithfulness. The Repetition of "turn again" (שׁוּב, shuv) serves as an emphatic command, underscoring the urgency and importance of this return, which encompasses both a physical homecoming and a spiritual repentance. This rhetorical device ensures the central message of restoration and redirection resonates powerfully with the audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:21 stands as a profound testament to God's unwavering covenant faithfulness and His redemptive character. Despite Israel's persistent rebellion and subsequent exile, God's love remains steadfast, driving His initiative to restore His people. This verse beautifully illustrates the divine call to repentance ("turn again") as a prerequisite for true restoration, emphasizing that God's ultimate plan is always for the good and flourishing of His people. It highlights that God provides the means (the "waymarks" and "highway") and the motivation (His tender call to "virgin of Israel") for their return, demonstrating His active involvement in their redemption. The physical return from exile foreshadows a deeper spiritual return to God's presence and His ways, a theme that resonates throughout biblical history, culminating in the new covenant.
REFLECTION AND APPLICATION
Jeremiah 31:21 offers timeless principles for believers navigating their own spiritual journeys. Just as ancient Israel was called to physically prepare for their return, we are often called to a spiritual "turning again" from wandering, apathy, or sin back to the Lord. This involves a conscious act of repentance, a reorientation of our hearts and lives towards God's revealed will. The "waymarks" and "high heaps" can be understood as the spiritual disciplines, foundational truths of Scripture, and the testimonies of God's faithfulness in our past that guide us back to His intended path. We are encouraged to "set our heart toward the highway" – to intentionally focus on and remember the paths of righteousness and obedience laid out in God's Word, trusting in His divine guidance. This verse instills profound hope, reminding us that even in seasons of spiritual wandering or hardship, God's promises of restoration and renewal are steadfast. We should actively anticipate and prepare for His redemptive work in our lives, trusting that He is always calling us back to Himself and His purposes, leading us to a fuller experience of His grace and truth.
Questions for Reflection
FAQ
What is the significance of "virgin of Israel" in this verse?
Answer: The address "virgin of Israel" (Hebrew: bᵉthûwlâh) is a tender and affectionate personification of the nation. It signifies God's enduring covenant love for Israel, viewing her as His beloved, even though she has strayed into unfaithfulness and exile. It emphasizes her original pure state and God's desire to restore her to that purity and to a right relationship with Him. It highlights God's compassion and unwavering commitment to His people, despite their spiritual adultery, as seen in other prophetic passages like Isaiah 62:5.
How does this verse relate to the concept of repentance?
Answer: The repeated phrase "turn again" (Hebrew: shûwb) is a foundational word in the Old Testament for repentance. While it literally means to turn back or return, it carries the profound spiritual meaning of turning away from sin and back to God. In Jeremiah 31:21, it signifies both the physical return of the exiles to their homeland and, more deeply, a spiritual reorientation of their hearts back to God. This call to repentance is essential for experiencing God's promised restoration, as it is throughout the prophets, such as in Joel 2:12-13.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:21, with its poignant call for Israel to "turn again" and prepare for return, finds its ultimate and deepest fulfillment in Jesus Christ. While the immediate context speaks to the physical return from Babylonian exile, the underlying spiritual principle of returning to God is perfectly embodied in Christ. Humanity, like the "virgin of Israel," has wandered far from God through sin, creating a spiritual exile. Jesus, the true "highway" and "waymark" (as He declares in John 14:6), is the only path by which we can truly "turn again" to the Father. He is the ultimate "high heap," a visible signpost, through His crucifixion and resurrection, pointing the way back to reconciliation and eternal life. His atoning sacrifice removes the barrier of sin, making possible the spiritual return to God's presence, a return far more profound than any physical homecoming. Through faith in Him, we are gathered into the new covenant community, becoming part of the spiritual Israel, and are enabled by the Holy Spirit to set our hearts toward the true "highway" of holiness and obedience, walking in the "newness of life" that He provides (Romans 6:4). Thus, the longing for return expressed in Jeremiah is fully satisfied in the person and work of Christ, who brings us home to God.