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Selected Verse: Jeremiah 3:16 - King James

Verse	Translation	Text
Jer 3:16	King James	And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
they shall say no more--The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9). neither . . . visit it--rather, "neither shall it be missed" (so in Jer 23:4). done--rather, "neither shall it (the ark) be made (that is, be restored) any more" [MAURER].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

they shall say no more--The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9).

neither . . . visit it--rather, "neither shall it be missed" (so in Jer 23:4).

done--rather, "neither shall it (the ark) be made (that is, be restored) any more" [MAURER].

Notes on the Bible, by Albert Barnes, [1834]
In those days - This and the phrase "the latter days," had become under the Messianic teaching of the prophets a regular formula for the time of Christ's coming, when all the nation's hopes would be fulfilled. The ark was the center of the Mosaic economy, containing within it the two tables' of the Law as the conditions of the covenant and having over it, upon the mercy-seat, the Shechinah as the visible sign of God's presence. But "in those days" the symbol must pass away, because God will then dwell in His people by the gift of the Holy Spirit Co1 3:16, and the terms of the covenant will be written on their hearts Jer 31:33. Neither shall they visit it - Rather, neither shall they miss it; i. e., they will not trouble about it, nor regret its loss. Neither shall that be done anymore - Rather, "neither shall it (the ark) be made anymore;" it shall not be renewed or repaired, because the tabernacle of God will be one "made without hands" Heb 9:11, even the heart of His believing people.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In Jer 3:16 and Jer 3:17 also the thought is clothed in a form characteristic of the Old Testament. When the returned Israelites shall increase and be fruitful in the land, then shall they no more remember the ark of the covenant of the Lord or feel the want of it, because Jerusalem will then be the throne of the Lord. The fruitfulness and increase of the saved remnant is a constant feature in the picture of Israel's Messianic future; cf. Jer 23:3; Eze 36:11; Hos 2:1. This promise rests on the blessing given at the creation, Gen 1:28. God as creator and preserver of the world increases mankind together with the creatures; even so, as covenant God, He increases His people Israel. Thus He increased the sons of Israel in Egypt to be a numerous nation, Exo 1:12; thus, too, He will again make fruitful and multiply the small number of those who have been saved from the judgment that scattered Israel amongst the heathen. In the passages which treat of this blessing, פּרה generally precedes רבה; here, on the contrary, and in Eze 36:11, the latter is put first. The words 'לא יאמרוּ וגו must not be translated: they will speak no more of the ark of the covenant; אמר c. accus. never has this meaning. They must be taken as the substance of what is said, the predicate being omitted for rhetorical effect, so that the words are to be taken as an exclamation. Hgstb. supplies: It is the aim of all our wishes, the object of our longing. Mov. simply: It is our most precious treasure, or the glory of Israel, Sa1 4:21.; Psa 78:61. And they will no more remember it. Ascend into the heart, i.e., come to mind, joined with זכר here and in Isa 65:17; cf. Jer 7:31; Jer 32:35; Jer 51:50; Co1 2:9. ולא יפקדוּ, and they will not miss it; cf. Isa 34:16; Sa1 20:6, etc. This meaning is called for by the context, and especially by the next clause: it will not be made again. Hitz.'s objection against this, that the words cannot mean this, is an arbitrary dictum. Non fiet amplius (Chr. B. Mich.), or, it will not happen any more, is an unsuitable translation, for this would be but an unmeaning addition; and the expansion, that the ark will be taken into the battle as it formerly was, is such a manifest rabbinical attempt to twist the words, that it needs no further refutation. Luther's translation, nor offer more there, is untenable, since עשׂה by itself never means offer. The thought is this: then they will no longer have any feeling of desire or want towards the ark. And wherefore? The answer is contained in Jer 3:17: At that time will they call Jerusalem the throne of Jahveh. The ark was the throne of Jahveh, inasmuch as Jahveh, in fulfilment of His promise in Exo 25:22, and as covenant God, was ever present to His people in a cloud over the extended wings of the two cherubim that were upon the covering of the ark of the law; from the mercy-seat too, between the two cherubs, He spake with His people, and made known to them His gracious presence: Lev 16:2; cf. Ch1 13:6; Psa 80:2; Sa1 4:4. The ark was therefore called the footstool of God, Ch1 28:2; Psa 99:5; Psa 132:7; Lam 2:1. But in future Jerusalem is to be, and to be called, the throne of Jahveh; and it is in such a manner to take the place of the ark, that the people will neither miss it nor make any more mention of it. The promise by no means presumes that when Jeremiah spoke or wrote this prophecy the ark was no longer in existence; "was gone out of sight in some mysterious manner," as Movers, Chron. S. 139, and Hitz. suppose, (Note: Against this Hgstb. well says, that this allegation springs from the incapacity of modern exegesis to accommodate itself to the prophetic anticipation of the future; and that we might as well infer from Jer 3:18, that at the time these words were spoken, the house of Judah must already in some mysterious manner have come into the land of the north. Ch2 35:5 furnishes unimpeachable testimony to the existence of the ark in the 18th year of Josiah. And even Graf says he cannot find anything to justify Movers' conclusion, since from the special stress laid on the fact that at a future time they will have the ark no longer, it might more naturally be inferred that the ark was still in the people's possession, and was an object of care to them.) but only that it will be lost or destroyed. This could happen only at and along with the destruction of Jerusalem; and history testifies that the temple after the exile had no ark. Hence it is justly concluded that the ark had perished in the destruction of Jerusalem by the Chaldeans, and that upon the rebuilding of the temple after the exile, the ark was not restored, because the nucleus of it, the tables of the law written by the finger of God, could not be constructed by the hand of man. Without the ark the second temple was also without the gracious presence of Jahveh, the Shechinah or dwelling-place of God; so that this temple was no longer the throne of God, but only a seeming temple, without substance or reality. And thus the Old Testament covenant had come to an end. "We have here then before us," Hgstb. truly observes, "the announcement of an entire overthrow of the earlier form of the kingdom; but it is such an overthrow of the form that it is at the same time the highest perfection of the substance - a process like that in seed-corn, which only dies in order to bring forth much fruit; like that in the body, which is sown a corruptible that it may rise an incorruptible." For the dwelling and enthronement of the Lord amidst His people was again to come about, but in a higher form. Jerusalem is to become the throne of Jahveh, i.e., Jerusalem is to be for the renewed Israel that which the ark had been for the former Israel, the holy dwelling-place of God. Under the old covenant Jerusalem had been the city of Jahveh, of the great King (Psa 48:3); because Jerusalem had possessed the temple, in which the Lord sat enthroned in the holy of holies over the ark. If in the future Jerusalem is to become the throne of the Lord instead of the ark, Jerusalem must itself become a sanctuary of God; God the Lord must fill all Jerusalem with His glory (כּבוד), as Isaiah prophesied He would in Isaiah 60, of which prophecy we have the fulfilment portrayed in Apoc. 21 and 22. Jeremiah does not more particularly explain how this is to happen, or how the raising of Jerusalem to be the throne of the Lord is to be accomplished; for he is not seeking in this discourse to proclaim the future reconstitution of the kingdom of God. His immediate aim is to clear away the false props of their confidence from a people that set its trust in the possession of the temple and the ark, and further to show it that the presence of the temple and ark will not protect it from judgment; that, on the contrary, the Lord will reject faithless Judah, destroying Jerusalem and the temple; that nevertheless He will keep His covenant promises, and that by receiving again as His people the repentant members of the ten tribes, regarded by Judah as wholly repudiated, with whom indeed He will renew His covenant. As a consequence of Jerusalem's being raised to the glory of being the Lord's throne, all nations will gather themselves to her, the city of God; cf. Zac 2:1-13 :15. Indeed in the Old Testament every revelation of the glory of God amongst His people attracted the heathen; cf. Jos 9:9. לשׁם יהוה, not, to the name of Jahveh towards Jerusalem (Hitz.), but, because of the name of Jahveh at Jerusalem (as in Jos 9:9), i.e., because Jahveh reveals His glory there; for the name of Jahveh is Jahveh Himself in the making of His glorious being known in deeds of almighty power and grace. לירוּשׁלם, prop. belonging to Jerusalem, because the name makes itself known there; cf. Jer 16:19; Mic 4:2; Zac 8:22. - The last clause, they will walk no more, etc., refers not to the heathen peoples, but to the Israelites as being the principal subject of the discourse (cf. Jer 5:16), since שׁררוּת is used of Israel in all the cases (Jer 7:24; Jer 9:13; Jer 11:8; Jer 13:10; Jer 16:12; Jer 18:12; Jer 23:17, and Psa 81:13), thus corresponding to the original in Deu 29:18, whence it is taken. שׁררוּת prop. firmness, but in Hebr. always sensu malo: obstinacy, obduracy of heart, see in Deut. l.c.; here strengthened by the adjective הרע belonging to לבּם.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In Jer 3:16 and Jer 3:17 also the thought is clothed in a form characteristic of the Old Testament. When the returned Israelites shall increase and be fruitful in the land, then shall they no more remember the ark of the covenant of the Lord or feel the want of it, because Jerusalem will then be the throne of the Lord. The fruitfulness and increase of the saved remnant is a constant feature in the picture of Israel's Messianic future; cf. Jer 23:3; Eze 36:11; Hos 2:1. This promise rests on the blessing given at the creation, Gen 1:28. God as creator and preserver of the world increases mankind together with the creatures; even so, as covenant God, He increases His people Israel. Thus He increased the sons of Israel in Egypt to be a numerous nation, Exo 1:12; thus, too, He will again make fruitful and multiply the small number of those who have been saved from the judgment that scattered Israel amongst the heathen. In the passages which treat of this blessing, פּרה generally precedes רבה; here, on the contrary, and in Eze 36:11, the latter is put first. The words 'לא יאמרוּ וגו must not be translated: they will speak no more of the ark of the covenant; אמר c. accus. never has this meaning. They must be taken as the substance of what is said, the predicate being omitted for rhetorical effect, so that the words are to be taken as an exclamation. Hgstb. supplies: It is the aim of all our wishes, the object of our longing. Mov. simply: It is our most precious treasure, or the glory of Israel, Sa1 4:21.; Psa 78:61. And they will no more remember it. Ascend into the heart, i.e., come to mind, joined with זכר here and in Isa 65:17; cf. Jer 7:31; Jer 32:35; Jer 51:50; Co1 2:9. ולא יפקדוּ, and they will not miss it; cf. Isa 34:16; Sa1 20:6, etc. This meaning is called for by the context, and especially by the next clause: it will not be made again. Hitz.'s objection against this, that the words cannot mean this, is an arbitrary dictum. Non fiet amplius (Chr. B. Mich.), or, it will not happen any more, is an unsuitable translation, for this would be but an unmeaning addition; and the expansion, that the ark will be taken into the battle as it formerly was, is such a manifest rabbinical attempt to twist the words, that it needs no further refutation. Luther's translation, nor offer more there, is untenable, since עשׂה by itself never means offer.

The thought is this: then they will no longer have any feeling of desire or want towards the ark. And wherefore? The answer is contained in Jer 3:17: At that time will they call Jerusalem the throne of Jahveh. The ark was the throne of Jahveh, inasmuch as Jahveh, in fulfilment of His promise in Exo 25:22, and as covenant God, was ever present to His people in a cloud over the extended wings of the two cherubim that were upon the covering of the ark of the law; from the mercy-seat too, between the two cherubs, He spake with His people, and made known to them His gracious presence: Lev 16:2; cf. Ch1 13:6; Psa 80:2; Sa1 4:4. The ark was therefore called the footstool of God, Ch1 28:2; Psa 99:5; Psa 132:7; Lam 2:1. But in future Jerusalem is to be, and to be called, the throne of Jahveh; and it is in such a manner to take the place of the ark, that the people will neither miss it nor make any more mention of it. The promise by no means presumes that when Jeremiah spoke or wrote this prophecy the ark was no longer in existence; "was gone out of sight in some mysterious manner," as Movers, Chron. S. 139, and Hitz. suppose,

(Note: Against this Hgstb. well says, that this allegation springs from the incapacity of modern exegesis to accommodate itself to the prophetic anticipation of the future; and that we might as well infer from Jer 3:18, that at the time these words were spoken, the house of Judah must already in some mysterious manner have come into the land of the north. Ch2 35:5 furnishes unimpeachable testimony to the existence of the ark in the 18th year of Josiah. And even Graf says he cannot find anything to justify Movers' conclusion, since from the special stress laid on the fact that at a future time they will have the ark no longer, it might more naturally be inferred that the ark was still in the people's possession, and was an object of care to them.)

but only that it will be lost or destroyed. This could happen only at and along with the destruction of Jerusalem; and history testifies that the temple after the exile had no ark. Hence it is justly concluded that the ark had perished in the destruction of Jerusalem by the Chaldeans, and that upon the rebuilding of the temple after the exile, the ark was not restored, because the nucleus of it, the tables of the law written by the finger of God, could not be constructed by the hand of man. Without the ark the second temple was also without the gracious presence of Jahveh, the Shechinah or dwelling-place of God; so that this temple was no longer the throne of God, but only a seeming temple, without substance or reality. And thus the Old Testament covenant had come to an end. "We have here then before us," Hgstb. truly observes, "the announcement of an entire overthrow of the earlier form of the kingdom; but it is such an overthrow of the form that it is at the same time the highest perfection of the substance - a process like that in seed-corn, which only dies in order to bring forth much fruit; like that in the body, which is sown a corruptible that it may rise an incorruptible." For the dwelling and enthronement of the Lord amidst His people was again to come about, but in a higher form. Jerusalem is to become the throne of Jahveh, i.e., Jerusalem is to be for the renewed Israel that which the ark had been for the former Israel, the holy dwelling-place of God. Under the old covenant Jerusalem had been the city of Jahveh, of the great King (Psa 48:3); because Jerusalem had possessed the temple, in which the Lord sat enthroned in the holy of holies over the ark. If in the future Jerusalem is to become the throne of the Lord instead of the ark, Jerusalem must itself become a sanctuary of God; God the Lord must fill all Jerusalem with His glory (כּבוד), as Isaiah prophesied He would in Isaiah 60, of which prophecy we have the fulfilment portrayed in Apoc. 21 and 22. Jeremiah does not more particularly explain how this is to happen, or how the raising of Jerusalem to be the throne of the Lord is to be accomplished; for he is not seeking in this discourse to proclaim the future reconstitution of the kingdom of God. His immediate aim is to clear away the false props of their confidence from a people that set its trust in the possession of the temple and the ark, and further to show it that the presence of the temple and ark will not protect it from judgment; that, on the contrary, the Lord will reject faithless Judah, destroying Jerusalem and the temple; that nevertheless He will keep His covenant promises, and that by receiving again as His people the repentant members of the ten tribes, regarded by Judah as wholly repudiated, with whom indeed He will renew His covenant.

As a consequence of Jerusalem's being raised to the glory of being the Lord's throne, all nations will gather themselves to her, the city of God; cf. Zac 2:1-13 :15. Indeed in the Old Testament every revelation of the glory of God amongst His people attracted the heathen; cf. Jos 9:9. לשׁם יהוה, not, to the name of Jahveh towards Jerusalem (Hitz.), but, because of the name of Jahveh at Jerusalem (as in Jos 9:9), i.e., because Jahveh reveals His glory there; for the name of Jahveh is Jahveh Himself in the making of His glorious being known in deeds of almighty power and grace. לירוּשׁלם, prop. belonging to Jerusalem, because the name makes itself known there; cf. Jer 16:19; Mic 4:2; Zac 8:22. - The last clause, they will walk no more, etc., refers not to the heathen peoples, but to the Israelites as being the principal subject of the discourse (cf. Jer 5:16), since שׁררוּת is used of Israel in all the cases (Jer 7:24; Jer 9:13; Jer 11:8; Jer 13:10; Jer 16:12; Jer 18:12; Jer 23:17, and Psa 81:13), thus corresponding to the original in Deu 29:18, whence it is taken. שׁררוּת prop. firmness, but in Hebr. always sensu malo: obstinacy, obduracy of heart, see in Deut. l.c.; here strengthened by the adjective הרע belonging to לבּם.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Multiplied - After the growth of the church under the Messiah. The ark - That whole worship with all the rites and ceremonies belonging to it shall cease, Christ being come, who was the substance of what the ark, and all other rites shadowed. Covenant - Called also the ark of the testimony, because the two tables of the law, which were the testimony, or witness of the covenant were in it. Any more - It shall be no more in use; neither shall men trouble their thoughts about it, or mention it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The ark of the covenant of the Lord - This symbol of the Divine presence, given to the Jews as a token and pledge of God's dwelling among them, shall be no longer necessary, and shall no longer exist; for in the days of the Messiah, to which this promise seems to relate, God's worship shall not be confined either to one place or to one people. The temple of God shall be among men, and every where God be adored through Christ Jesus. Neither shall that be done any more - The ark shall be no more established, nor carried from place to place, nor shall men go to visit it. All its ceremonies and importance shall cease; and, if lost, shall never be rebuilt.

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⁴ And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.

⁹ The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.

¹¹ But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

³³ But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

¹⁶ Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

¹⁸ Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood;

¹³ Oh that my people had hearkened unto me, and Israel had walked in my ways!

¹⁷ They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.

¹² And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

¹² And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:

¹⁰ This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.

⁸ Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

¹³ And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;

²⁴ But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.

¹⁶ Their quiver is as an open sepulchre, they are all mighty men.

²² Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.

² And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.

¹⁹ O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

⁹ And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,

¹ I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.
² Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.
³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,
⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:
⁵ For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.
⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

³ God is known in her palaces for a refuge.

⁵ And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites.

¹⁸ In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

¹ How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!

⁷ We will go into his tabernacles: we will worship at his footstool.

⁵ Exalt ye the LORD our God, and worship at his footstool; for he is holy.

² Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:

⁴ So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

² Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

⁶ And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.

² And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.

²² And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

¹⁷ At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.

⁶ If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family.

¹⁶ Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.

⁹ But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

⁵⁰ Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind.

³⁵ And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

³¹ And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart.

¹⁷ For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.

⁶¹ And delivered his strength into captivity, and his glory into the enemy's hand.

²¹ And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.

¹¹ And I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the LORD.

¹² But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.

²⁸ And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

¹ Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

³ And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.

¹⁶ And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.