Divine chesed for an eschatological hopeGod's provision and guidance will bring Israel home (vv.1-3, 7-11), and the first future has been foretold. After the safe return, Israel will receive a joyful and peaceful future (vv. 4-6, 12-14) or the second future. I call these two stages of the future the double hope. The prophet tended to convince Israel and Judah of the constant hesed of YHWH, the God of the past, the presence and the future. To be restored, Israel must have a strong hope or a double hope. God's "I Want" list emphasizes the divine message of hope from the Book of Consolation: "I will restore...I will bring them back...I will break the yellow...I will save...I I will gather...I will lead...I will turn mourning into joy...I will make a new covenant...I will be their God. In Jeremiah's visions, the divine hesed will guarantee the first future, and the same hesed will also ensure a second future, a true eschatological hope for Israel and Judah. Depending on the context and the field, the notion “eschatological” takes on different meanings. For the purposes of this exegesis, I focus its significance solely on ancient Israel. Here the eschatology is “a momentous period in which YHWH will act decisively to create a period of happiness for Israel.” However, it was only after the fall of Jerusalem (587 BCE) that the eschatological tradition systematically emerged as a form that concerned three traditions: the patriarchal promise with Abraham (Gen 15:18-20), the Davidic promise -Zion with David (2 Sam 7), and the alliance of Sinai with the Israelites (Exodus 20:22-23:33). Before 587 BCE (pre-exilic prophets), eschatology is a more negative eschatology because the prophetic messages often convey God's curse and judgment on the Israelites for their unfaithfulness......mid paper......g point. It is the promise of life when we expect none. [Emphasis mine]. Therefore, we might call Jeremiah 31:1-14 a piece of eschatological hope. In connection with Jeremiah 30-33, the theme of hope is so strangely new that Brueggemann calls this prophetic message a “theological leap” of hope beyond “Deuteronomic symmetry.” This hope does not depend on Israel's repentance, but on "the singular intention of Yahweh." These prophetic visions encourage the exiles to actively engage and endure the long exile (587-538 BCE) until the end, and the eschatological transformation will surely come as YHWH promises. at that time." Living in divine Chesed for eschatological hope, Israel and Judah will have the opportunity to return "home" and be reunited with "the God of all the families of Israel" in Zion , and both (joined into one) will possess the abundant blessings of God..