Jeremiah 33:8
Parallel Verses
English Standard Version
I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me.

King James Bible
And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.

American Standard Version
And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me.

Douay-Rheims Bible
And I will cleanse them from all their iniquity, whereby they have sinned against me: and I will forgive all their iniquities, whereby they have sinned against me, and despised me.

English Revised Version
And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me.

Webster's Bible Translation
And I will cleanse them from all their iniquity, by which they have sinned against me; and I will pardon all their iniquities, by which they have sinned, and by which they have transgressed against me.

Jeremiah 33:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Introduction. - Jeremiah 33:2. "Thus saith Jahveh who makes it, Jahveh who forms it in order to establish it, Jahveh is His name: Jeremiah 33:3. Call on me and I will answer thee, and tell thee great and hidden things which thou knowest not." The reference of the suffixes in עשׂהּ, אותהּ, and הכינהּ is evident from the contents of the propositions: the Lord does what He says, and forms what He wants to make, in order to accomplish it, i.e., He completes what He has spoken and determined on. יצר, to frame, namely, in the mind, as if to think out, just as in Jeremiah 18:11 : the expression is parallel with חשׁב; in this sense also we find Isaiah 46:11. הכין, to establish, realize what has been determined on, prepare, is also found in Isaiah 9:6; Isaiah 40:20, but more frequently in Jeremiah (Jeremiah 10:12; Jeremiah 51:12, Jeremiah 51:15), and pretty often in the Old Testament generally. On the phrase "Jahveh is His name," cf. Jeremiah 31:35. The idea contained in Jeremiah 33:2 reminds us of similar expressions of Isaiah, as in Isaiah 22:11; Isaiah 37:26; Isaiah 46:11, etc.; but this similarity offers no foundation for the doubts of Movers and Hitzig regarding the genuineness of this verse. The same holds as regards Jeremiah 33:3. The first proposition occurs frequently in the Psalms, e.g., Jeremiah 4:4; Jeremiah 28:1; Jeremiah 30:9, also in Jeremiah 7:27; Jeremiah 11:14; but קתא with אל is unusual in Isaiah. The words בּצרות לא are certainly an imitation of נצרות ולא ידעתּם, Isaiah 48:6; but they are modified, in the manner peculiar to Jeremiah, by the change of נצרות into בצרות. The combination גּדלות וּבצרות noit is elsewhere used only of the strong cities of the Canaanites, Deuteronomy 1:28; Deuteronomy 9:1; Joshua 14:12, cf. Numbers 13:28; here בּצרות is transferred to things which lie beyond the limits of human power to discover, and become known to men only through divine revelation. There is no good reason for Ewald's change of בצרות in accordance with Isaiah 48:6. - On the contents of these verses Hengstenberg remarks: "It may seem strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement contains scarcely anything remarkable or peculiar." Graf also adds the remark of Hitzig, that the command to pray, addressed to Jeremiah, cannot have the effect of keeping us from the conclusion that the verses are an addition by a later hand. Ngelsbach replies that the mode of expression presents nothing specially unlike Jeremiah, and that what is most calculated to give the impression of being unlike Jeremiah's, namely, this introduction in itself, and especially the peculiar turn of Jeremiah 33:3, "Call unto me," etc., is occasioned by the prayer of the prophet, Jeremiah 32:16-25. To this prayer the prophet had received an answer, Jeremiah 32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to give him an insight into His great thoughts regarding the future; and of this a proof is at once given. Thus, Jeremiah 33:1-3 must be viewed as the connecting link between Jeremiah 32; 33.

Yet these remarks are not sufficient to silence the objections set forth against the genuineness of Jeremiah 33:2, Jeremiah 33:3; for the specializing title of our chapter, in Jeremiah 33:1, is opposed to the close connection which Ngelsbach maintains between Jeremiah 32; 33. The fact that, in Jeremiah 32, Jeremiah addresses the Lord in prayer for further revelation regarding the purchase of the field, as commanded, and that he receives the information he desired regarding it, gives no occasion for warning to the prophet, to betake himself more frequently to God for disclosures regarding His purposes of salvation. And Ngelsbach has quite evaded the objection that Jeremiah does not obey the injunction. Moreover, the succeeding revelation made in vv. 4-26 is not of the nature of a "proof," for it does not contain a single great leading feature in God's purposes as regards the future. - Hengstenberg also points out the difficulty, "that the Scripture everywhere refuses to recognise a dead knowledge as true knowledge, and that the hope of restoration has an obstacle in the natural man, who strives to obscure and to extinguish it; that, consequently, the promise of restoration is always new, and the word of God always great and grand;" but what he adduces for the solution of the difficulty contained in the command, "Call on me, and I will show thee great and unknown things," is insufficient for his purpose. The objection which expositors have taken to these verses has arisen from an improper application of them; the words קרא אלי have been understood as referring to the request that God should give some revelation regarding the future, or His purposes of deliverance, and ענה as referring to the communication of His purposes for increasing our knowledge of them. But "to call on God" rather signifies to pray to God, i.e., to beseech Him for protection, or help, or deliverance in time of need, cf. Psalm 3:5; Psalm 28:1; Psalm 30:9; Psalm 55:17, etc.; and to "answer" is the reply of God made when He actually vouchsafes the aid sought for; cf. e.g., Psalm 55:17, "I call on God, and Jahveh answers me (saves me);" Psalm 4:2, Psalm 4:4; Psalm 18:7; Psalm 27:7, etc. Consequently, also, "to make known" (הגּיד) is no mere communication of knowledge regarding great and unknown things, no mere letting them be known, but a making known by deeds. The words עשׂהּ and יוצר אותהּ, ascribed to the Lord, suggest and require that the words should be thus understood. With the incorrect reference of these words to knowing and making known there is connected the further error, that the command, "Call unto me," is directed to the person of the prophet, and gives an admonition for his behaviour towards God, for which the text affords on foundation whatever; for it does not run: "Thus saith Jahveh to me" (אלי), and the insertion of this אלי is unwarranted, and inconsistent with the use of כּי which introduces the announcement. Hitzig, Graf, and others have passed by this כּי without remark; and what Ngelsbach says about it is connected with his view, already refuted, as to the essential unity of Jeremiah 32; 33. Lastly, Ewald has enclosed Jeremiah 33:3 within parentheses, and considers that the introductory formula of Jeremiah 33:2 is resumed in Jeremiah 33:4 : "Yea, thus saith Jahveh." This is a conclusion hastily formed by one who is in difficulty, for Jeremiah 33:3 has not the nature of a parenthesis. If we allow the arbitrary addition "to me" after the words, "Thus saith the Lord," Jeremiah 33:2, and if we take the words in their simplest sense - the invocation of the Lord as a call to God for help in need - then Jeremiah 33:2, Jeremiah 33:3 do not contain a mere prelude to the revelation which follows, but an exhortation to the people to betake themselves to the Lord their God in their calamity, when He will make known to them things unattainable by human discernment; for (כּי, Jeremiah 33:4) He announces, in reference to the ruined houses of the city, that He will repair their injuries.

Jeremiah 33:8 Parallel Commentaries

Treasury of Scripture Knowledge

Jeremiah 31:34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me...

Jeremiah 50:20 In those days, and in that time, said the LORD, the iniquity of Israel shall be sought for, and there shall be none...

Psalm 51:2 Wash me thoroughly from my iniquity, and cleanse me from my sin.

Psalm 65:3 Iniquities prevail against me: as for our transgressions, you shall purge them away.

Psalm 85:2,3 You have forgiven the iniquity of your people, you have covered all their sin. Selah...

Isaiah 4:2 In that day shall the branch of the LORD be beautiful and glorious...

Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return to me; for I have redeemed you.

Isaiah 56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer...

Ezekiel 36:25,33 Then will I sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you...

Joel 3:21 For I will cleanse their blood that I have not cleansed: for the LORD dwells in Zion.

Micah 7:18,19 Who is a God like to you, that pardons iniquity, and passes by the transgression of the remnant of his heritage...

Zechariah 13:1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

Hebrews 9:11-14 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands...

1 John 1:7-9 But if we walk in the light, as he is in the light, we have fellowship one with another...

Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth...

Cross References
Hebrews 9:11
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)

Leviticus 16:30
For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins.

Psalm 51:2
Wash me thoroughly from my iniquity, and cleanse me from my sin!

Psalm 130:4
But with you there is forgiveness, that you may be feared.

Isaiah 44:22
I have blotted out your transgressions like a cloud and your sins like mist; return to me, for I have redeemed you.

Jeremiah 31:34
And no longer shall each one teach his neighbor and each his brother, saying, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more."

Jeremiah 50:20
In those days and in that time, declares the LORD, iniquity shall be sought in Israel, and there shall be none, and sin in Judah, and none shall be found, for I will pardon those whom I leave as a remnant.

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