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11 For I know what I have planned for you,’ says the Lord.[a] ‘I have plans to prosper you, not to harm you. I have plans to give you[b] a future filled with hope.[c] 12 When you call out to me and come to me in prayer,[d] I will hear your prayers.[e] 13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul,[f]

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Footnotes

  1. Jeremiah 29:11 tn Heb “Oracle of the Lord.”
  2. Jeremiah 29:11 tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm, to give to you….”
  3. Jeremiah 29:11 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys, where two formally coordinated nouns (adjectives, verbs) convey a single idea because one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
  4. Jeremiah 29:12 tn Heb “come and pray to me.” This is an example of verbal hendiadys, where two verbs formally joined by “and” convey a main concept, with the second verb functioning as an adverbial qualifier.
  5. Jeremiah 29:12 tn Or “You will call out to me and come to me in prayer, and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g, and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts that presuppose exile, see especially Deut 30:2 and 1 Kgs 8:48.
  6. Jeremiah 29:13 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart,” which refers more to intellectual and volitional concerns in the OT than to emotional ones.