Jeremiah 31:22

Translation
King James Version
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.
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KJV (with Strong's)
How long wilt thou go about H2559, O thou backsliding H7728 daughter H1323? for the LORD H3068 hath created H1254 a new thing H2319 in the earth H776, A woman H5347 shall compass H5437 a man H1397.
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Complete Jewish Bible
How long will you hesitate, you unruly daughter? For ADONAI has created something new on earth: a woman with the strengths of a man.
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Berean Standard Bible
How long will you wander, O faithless daughter? For the LORD has created a new thing in the land— a woman will shelter a man.”
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American Standard Version
How long wilt thou go hither and thither, O thou backsliding daughter? for Jehovah hath created a new thing in the earth: A woman shall encompass a man.
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World English Bible Messianic
How long will you go here and there, you backsliding daughter? for the LORD has created a new thing in the earth: a woman shall encompass a man.
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Geneva Bible (1599)
How long wilt thou goe astray, O thou rebellious daughter? for the Lord hath created a newe thing in the earth: A WOMAN shall compasse a man.
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Young's Literal Translation
Till when dost thou withdraw thyself, O backsliding daughter? For Jehovah hath prepared a new thing in the land, Woman doth compass man.
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See also
Jeremiah 49:4Jeremiah 7:24Matthew 1:21Luke 1:34Luke 1:35Hosea 11:7Jeremiah 3:22
In the KJVVerse 19,714 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:22 stands as a profound declaration within the "Book of Consolation," signaling a dramatic shift from Israel's persistent backsliding to God's sovereign and unprecedented intervention. This verse announces that the LORD will perform a "new thing" on earth, culminating in the enigmatic statement, "A woman shall compass a man," which signifies a radical reversal of expectations and a divine act of new creation, promising deep spiritual transformation and restoration for His wayward people.

CONTEXT

  • Literary Context: Jeremiah 31:22 is strategically positioned within the "Book of Consolation" (Jeremiah chapters 30-33), a section that dramatically pivots from the prophet's earlier pronouncements of judgment and impending exile to glorious promises of future restoration, hope, and the re-gathering of both Israel and Judah from their dispersion. The immediate verses preceding 31:22 speak of God's enduring, everlasting love for His people and His solemn promise to rebuild and replant them in their land, emphasizing a return to divine favor. Crucially, the verses immediately following introduce the groundbreaking and foundational promise of the New Covenant, where God declares He will write His law on their hearts, ensuring a lasting, intimate, and obedient relationship. Thus, Jeremiah 31:22 serves as a pivotal transition, highlighting the divine initiative and miraculous nature that undergirds this promised renewal and profound spiritual transformation.
  • Historical & Cultural Context: The prophecy of Jeremiah was delivered during a tumultuous and agonizing period in Judah's history, leading up to and including the Babylonian exile in the 6th century BCE. The people of Judah, frequently personified as the "backsliding daughter," had repeatedly and grievously violated their covenant with the LORD through rampant idolatry, social injustice, and a misguided reliance on foreign political alliances rather than divine faithfulness. This pervasive spiritual apostasy inevitably led to God's severe judgment and their eventual displacement from the promised land. Culturally, ancient Israel was a profoundly patriarchal society where the notion of a "woman compassing a man" would have been highly unusual, perhaps even counter-cultural or indicative of a profound reversal of natural order. This cultural backdrop underscores the truly radical and unprecedented nature of the "new thing" God was about to accomplish, speaking directly to the consequences of their historical unfaithfulness and God's surprising, redemptive response that defied all human expectations.
  • Key Themes: This verse powerfully contributes to several overarching themes prominent in Jeremiah and the broader prophetic literature. First, it underscores Divine Initiative and New Creation, emphasizing that God is not merely reacting to human failure or offering a superficial fix, but actively bringing about something entirely unprecedented and powerful. This resonates deeply with other prophetic declarations of God's innovative and redemptive work, such as the promise in Isaiah 43:19 that He is doing a new thing, springing forth. Second, it highlights Restoration and Reversal, suggesting a profound turnaround from Israel's historical pattern of persistent unfaithfulness and spiritual wandering. The "new thing" implies a future where the dynamic between God and His people, and perhaps even within society, will be fundamentally altered, moving from a relentless divine pursuit of a wayward people to a genuine, internal turning of His people towards Him. Finally, it subtly but powerfully introduces the theme of Covenant Renewal and Transformation, setting the stage for the New Covenant that promises an internal, spiritual change, enabling Israel to truly "compass" the Lord with unwavering devotion.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • backsliding (Hebrew, shôwbêb', H7728): This term vividly describes Israel's spiritual state, denoting one who is apostate, heathenish, or characterized by a persistent turning away from God. It conveys a deep sense of rebellion, wandering, and unfaithfulness to the covenant, highlighting the profound spiritual malaise that necessitated a radical divine intervention.
  • created (Hebrew, bârâʼ', H1254): This primitive root signifies a divine act of creation, often implying creation ex nihilo (from nothing) or the bringing into existence of something entirely new, unique, and unprecedented. When used of God, it emphasizes His sovereign power to originate and transform, indicating that the "new thing" is not merely an improvement or modification of existing patterns, but a radical, unprecedented work solely initiated and accomplished by God.
  • new thing (Hebrew, châdâsh', H2319): Derived from a root meaning "to be new," this word emphasizes the freshness, uniqueness, and unprecedented nature of God's action. It signifies something utterly remarkable and distinct from all past events or human experiences, underscoring a radical departure from the cycles of Israel's sin and God's judgment, ushering in an entirely new era.
  • compass (Hebrew, çâbab', H5437): This versatile root carries a wide range of meanings including "to revolve," "surround," "turn about," "seek," or "embrace." Its ambiguity in this specific context allows for various interpretations, from a spiritual turning back to God, to a miraculous conception, or even a societal reversal of roles, all pointing to a profound, unexpected, and divinely orchestrated shift in circumstances or relationships.

Verse Breakdown

  • "How long wilt thou go about, O thou backsliding daughter?": This opening rhetorical question expresses God's profound exasperation, lament, and loving rebuke over Israel's spiritual indecision and persistent unfaithfulness. The phrase "go about" (Hebrew: châmaq) implies aimless wandering, turning away from God's prescribed path, and seeking satisfaction or security in futile pursuits or foreign alliances. "Backsliding daughter" is a poignant personification of Israel (or Judah), highlighting their covenant relationship with God as a father to a beloved child, and their repeated, willful apostasy from that sacred bond.
  • "for the LORD hath created a new thing in the earth": This clause marks an abrupt and dramatic shift from divine lament to a glorious divine promise. The conjunction "for" introduces the profound reason for the cessation of Israel's wandering: God's sovereign, unprecedented, and miraculous intervention. The phrase "created a new thing" emphatically states that this is not a human effort or a natural progression of events, but a unique, miraculous act initiated solely by Yahweh (the LORD, H3068), transcending all previous patterns, human limitations, and expectations.
  • "A woman shall compass a man.": This is the enigmatic and climactic core of the verse, offering the specific nature of the "new thing" God will accomplish. The verb "compass" (Hebrew: çâbab) suggests surrounding, embracing, turning about, or even protecting. This phrase has been interpreted in various profound ways: as Israel (the "woman") turning wholeheartedly to God (the "man" or the male remnant), as a direct prophecy of the virgin birth of the Messiah, or as a symbol of profound peace and security where the weaker (woman) protects or embraces the stronger (man). Regardless of the specific interpretation, it unequivocally signifies a radical reversal of conventional order or a unique, unprecedented event that defies natural understanding and points to a divine miracle.

Literary Devices

Jeremiah 31:22 is rich with literary artistry, enhancing its profound message. The prophet employs Personification by referring to Israel as a "backsliding daughter," imbuing the nation with human characteristics and highlighting the deep relational breach with God, much like a disobedient child. A powerful Rhetorical Question, "How long wilt thou go about, O thou backsliding daughter?", is used not to elicit an answer but to underscore God's profound weariness with Israel's persistent unfaithfulness and to emphasize the urgent necessity of His divine intervention. The most striking device is Paradox or Enigma embodied in the phrase "A woman shall compass a man." This statement intentionally challenges conventional expectations and the natural order, creating a sense of mystery and inviting deeper theological reflection on the unprecedented nature of God's "new thing." Furthermore, the declaration "for the LORD hath created a new thing" functions as a Divine Fiat, asserting God's absolute sovereignty and His omnipotent power to bring about radical transformation where human effort has utterly failed.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:22 profoundly articulates God's unwavering faithfulness and His astonishing capacity for radical redemption, even in the face of persistent human failure and deep-seated sin. The "new thing" God creates is a testament to His redemptive power, moving beyond mere forgiveness to a transformative act that fundamentally alters the relationship between humanity and the divine. This verse anticipates a profound spiritual renewal, where the pattern of human backsliding is decisively broken by divine initiative, leading to a secure, steadfast, and internally driven relationship with God. It speaks to the very heart of God's character as one who continually makes all things new, offering profound hope where human effort has failed and demonstrating His unyielding commitment to His covenant people, ultimately restoring them to Himself in a way previously unimaginable.

REFLECTION AND APPLICATION

Jeremiah 31:22 offers profound hope and a powerful reminder of God's redemptive nature for believers today. In moments when we feel like the "backsliding daughter/son," caught in cycles of spiritual wandering, indecision, or persistent unfaithfulness, this verse assures us that God is not bound by our past failures or our present struggles. He possesses the sovereign power and the loving desire to initiate something completely new within us and our circumstances. It challenges us to look beyond our own limitations, our ingrained habits, and our perceived impossibilities, and to trust implicitly in God's boundless capacity to transform what seems unchangeable. The promise of God creating a "new thing" invites us to surrender our old patterns of thought and behavior and to eagerly embrace His radical work of renewal, believing that He can bring about profound spiritual transformation and establish a secure, steadfast relationship with Him, enabling us to truly "compass" Him with unwavering devotion and wholehearted commitment.

Questions for Reflection

  • In what specific areas of your life do you currently feel like a "backsliding daughter/son," constantly wandering from God's path or struggling with spiritual indecision?
  • How does the promise of God creating a "new thing" offer tangible hope and encouragement in seemingly unchangeable personal situations or broader societal challenges you observe?
  • What might it practically mean for you, personally, to "compass" the Lord in a new and deeper way, embracing Him wholeheartedly and steadfastly, rather than constantly "going about" or seeking satisfaction elsewhere?

FAQ

What does "go about" mean in this context?

Answer: In Jeremiah 31:22, "go about" (Hebrew: châmaq) refers to Israel's spiritual indecision, aimless wandering, and persistent turning away from God. It vividly describes their tendency to pursue idols, rely on foreign alliances, or seek satisfaction and security in things other than their covenant relationship with the LORD. It highlights their spiritual instability, unfaithfulness, and constant deviation from the path God had set for them, portraying a people perpetually in motion but without true direction towards God.

Is "A woman shall compass a man" a prophecy of the virgin birth?

Answer: This is a significant and widely held Christian interpretation, particularly within theological traditions that emphasize the Christ-centered fulfillment of Old Testament prophecies. While the immediate context of Jeremiah 31 focuses on the restoration of Israel, the phrase "new thing" (Hebrew: châdâsh) is unique and unprecedented. The miraculous nature of the virgin birth, where a woman conceives and gives birth to a man without human male intervention, aligns powerfully with the idea of God creating something entirely new and outside natural order. Many scholars see it as a subtle prophetic hint, fulfilled ultimately in the New Testament with the conception of Jesus Christ by the Holy Spirit through the Virgin Mary, as described in Luke 1:34-35. This interpretation views the "new thing" as culminating in the Incarnation, the ultimate divine intervention.

How does this verse relate to the "New Covenant"?

Answer: Jeremiah 31:22 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), which culminates in the profound and revolutionary promise of the New Covenant in Jeremiah 31:31-34. The "new thing" God creates, as declared in verse 22, is intrinsically linked to this covenant. The New Covenant promises an internal transformation where God will write His law not on tablets of stone, but on the hearts of His people, enabling them to truly know Him and obey Him from within, not merely from external compulsion. This internal change directly addresses Israel's historical "backsliding" and empowers them to "compass" or turn back to the Lord wholeheartedly and steadfastly, ending their spiritual wandering and establishing a secure, intimate, and lasting relationship that was previously unattainable under the Old Covenant due to human inability.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:22 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "new thing" that the LORD created in the earth is supremely manifested in the Incarnation—the miraculous virgin birth of Jesus. Here, a "woman" (Mary) did indeed "compass a man" (Jesus) in a way utterly unprecedented and outside the natural order, conceived by the Holy Spirit without human male involvement, as foretold in Isaiah 7:14 and definitively fulfilled in Matthew 1:18-25. Jesus, the perfect "man" and the Son of God, is the very embodiment of God's "new creation," through whom the promised New Covenant is inaugurated. Through His sinless life, atoning death, and glorious resurrection, Christ decisively reverses humanity's spiritual "backsliding," providing the means for a true and lasting relationship with God. He is the divine initiative, the very means by which believers are made "new creations" (2 Corinthians 5:17), and through Him, we are empowered to "compass" the Lord with genuine, heartfelt devotion, ending our spiritual wandering and living in the secure hope of His promise to make all things new, ultimately culminating in the new heavens and new earth (Revelation 21:5).

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Commentary on Jeremiah 31 verses 18–26

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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