will be inhabited forever
The phrase "will be inhabited forever" speaks to the eternal promise of God to His people. The Hebrew word for "inhabited" is "yashab," which means to dwell or settle. This promise is not just about physical occupation but also spiritual restoration and peace. Historically, Judah faced numerous invasions and exiles, yet this prophecy assures a future where God's people will dwell securely. From a conservative Christian perspective, this is seen as a foretelling of the eternal kingdom established through Christ, where believers will dwell with God eternally.

and Jerusalem
Jerusalem holds a central place in biblical history and prophecy. It is the city chosen by God for His temple, the place where significant biblical events occurred, and the focal point of eschatological hope. The name "Jerusalem" means "city of peace," though its history has been tumultuous. In this context, Jerusalem symbolizes the heart of God's covenant with Israel and the future hope of peace and divine presence. For Christians, it also represents the New Jerusalem, the ultimate fulfillment of God's promise in the book of Revelation.

from generation to generation
This phrase underscores the perpetual nature of God's promises. The Hebrew expression "dor v'dor" (generation to generation) emphasizes continuity and faithfulness across time. It reassures believers that God's covenantal promises are not limited to a single era but extend throughout history. This continuity is a testament to God's unchanging nature and His commitment to His people. In a Christian context, it reflects the enduring nature of God's kingdom, which transcends temporal boundaries and is fulfilled in the eternal reign of Christ.

(1) literally; thus Kimchi: "At that time (the day of the Lord), after making an end of the nations there, great goodness shall accrue to Israel;" the same is seen in the exposition of the last verse of the chapter. Rashi says, "Even if I shall cleanse them of the remaining transgression which is in their hands, and the evil-doing which they have done to me, the blood of the children of Judah I will not cleanse from them;" also in commenting on the same, Kimchi says, "For their silver and their gold which they took I will cleanse the nations, for Israel also shall take from them in the future, and they shall become their spoil; but for their blood which they have shed I will not cleanse them, but life shall be for life - the life of those that shed it, or of their children after them; for for all the silver and the gold that is in the world which they shall give as a ransom of their souls they shall not be cleansed of the blood which they have shed;" also, "For the ages of eternity shall his dwelling-place be in Zion, after that it shall return there in the days of the Messiah."

(2) Some refer the passage to millennial times.

(3) Others to the time of the consummation of all things. Thus Keil, comparing Ezekiel 47, Zechariah 14, Revelation 21. and 22, says, "This passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually;" he had previously intimated that spiritual sense, "For Zion or Jerusalem is, of course, not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with his redeemed, sanctified, and glorified Church." . . .

Parallel Commentaries ...