Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

Jeremiah 30-32
New English Translation

Introduction to the Book of Consolation

30 The Lord spoke to Jeremiah.[a] 2 “The Lord God of Israel says,[b] ‘Write everything that I am about to tell you in a scroll.[c] 3 For I, the Lord, affirm[d] that the time will come when I will reverse the plight[e] of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors[f] and they will take possession of it once again.’”[g]

Israel and Judah Will Be Delivered after a Time of Deep Distress

4 So here is what the Lord has to say about Israel and Judah.[h]

5 Yes,[i] here is what he says:

“You hear cries of panic and of terror;
there is no peace in sight.[j]
6 Ask yourselves this and consider it carefully:[k]
Have you ever seen a man give birth to a baby?
Why then do I see all these strong men
grabbing their stomachs in pain like[l] a woman giving birth?
And why do their faces
turn so deathly pale?
7 Alas, what a terrible time of trouble it is![m]
There has never been any like it.
It is a time of trouble for the descendants of Jacob,
but some of them will be rescued out of it.[n]
8 When the time for them to be rescued comes,”[o]
says the Lord of Heaven’s Armies,[p]
“I will rescue you from foreign subjugation.[q]
I will deliver you from captivity.[r]
Foreigners will then no longer subjugate them.
9 But they will be subject to[s] the Lord their God
and to the Davidic ruler whom I will raise up as king over them.[t]
10 So I, the Lord, tell you not to be afraid,
you descendants of Jacob, my servants.[u]
Do not be terrified, people of Israel.
For I will rescue you and your descendants
from a faraway land where you are captives.[v]
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them.[w]
11 For I, the Lord, affirm[x] that
I will be with you and will rescue you.
I will completely destroy all the nations where I scattered you.
But I will not completely destroy you.
I will indeed discipline you, but only in due measure.
I will not allow you to go entirely unpunished.”[y]

The Lord Will Heal the Wounds of Judah

12 Moreover,[z] the Lord says to the people of Zion:[aa]

“Your injuries are incurable;
your wounds are severe.[ab]
13 There is no one to plead your cause.
There are no remedies for your wounds.[ac]
There is no healing for you.
14 All your allies have abandoned you.[ad]
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much.[ae]
15 Why do you complain about your injuries,
that your pain is incurable?
I have done all this to you
because your wickedness is so great
and your sin is so much.
16 But[af] all who destroyed you will be destroyed.
All your enemies will go into exile.
Those who plundered you will be plundered.
I will cause those who pillaged you to be pillaged.[ag]
17 Yes,[ah] I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it![ai]
For you have been called an outcast,
Zion, whom no one cares for.”

The Lord Will Restore Israel and Judah

18 The Lord says:

“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes.[aj]
Every city will be rebuilt on its former ruins.[ak]
Every fortified dwelling will occupy its traditional site.[al]
19 Out of those places you will hear songs of thanksgiving[am]
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away.[an]
I will bring them honor and they will no longer be despised.
20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor,[ao]
and I will punish all who try to oppress them.
21 One of their own people will be their leader.
Their ruler will come from their own number.[ap]
I will invite him to approach me, and he will do so.[aq]
For no one would dare approach me on his own.[ar]
I, the Lord, affirm it![as]
22 Then you will again be my people,
and I will be your God.[at]
23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
24 The anger of the Lord will not turn back
until he has fully carried out his intended purposes.
In future days you will come to understand this.[au]
31 At that time I will be the God of all the clans of Israel[av]
and they will be my people.
I, the Lord, affirm it!”[aw]

Israel Will Be Restored and Join Judah in Worship

2 The Lord says:

“The people of Israel who survived
death at the hands of the enemy[ax]
will find favor in the wilderness
as they journey to find rest for themselves.
3 In a faraway land[ay] the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you.[az]
4 I will rebuild you, my dear children Israel,[ba]
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers.[bb]
5 Once again you will plant vineyards
on the hills of Samaria.
Those who plant them
will once again enjoy their fruit.[bc]
6 Yes, a time is coming
when watchmen[bd] will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’”[be]

7 Moreover,[bf] the Lord says:

“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations.[bg]
Make your praises heard.[bh]
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’[bi]
8 Then I will reply,[bj] ‘I will bring them back from the land of the north.
I will gather them in from the distant parts of the earth.
Blind and lame people will come with them,
so will pregnant women and women about to give birth.
A vast throng of people will come back here.
9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance.[bk]
I will lead them besides streams of water,
along smooth paths where they will never stumble.[bl]
I will do this because I am Israel’s father;
Ephraim[bm] is my firstborn son.’”
10 Listen to the Lord’s message, O nations.

Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
11 For the Lord will rescue the descendants of Jacob.
He will secure their release[bn] from those who had overpowered them.[bo]
12 They will come and shout for joy on Mount Zion.
They will be radiant with joy[bp] over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep, and the calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
13 The Lord says,[bq] “At that time young women will dance and be glad.
Young men and old men will rejoice.[br]
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
14 I will provide the priests with abundant provisions.[bs]
My people will be filled to the full with the good things I provide.”

15 The Lord says:

“A sound is heard in Ramah,[bt]
a sound of crying in bitter grief.
It is the sound of Rachel weeping for her children
and refusing to be comforted, because her children are gone.”[bu]
16 The Lord says to her,[bv]
“Stop crying! Do not shed any more tears.[bw]
For your heartfelt repentance[bx] will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it![by]
17 Indeed, there is hope for your posterity.[bz]
Your children will return to their own territory.
I, the Lord, affirm it![ca]
18 I have indeed[cb] heard the people of Israel[cc] say mournfully,
‘We were like a calf untrained to the yoke.[cd]
You disciplined us and we learned from it.[ce]
Let us come back to you and we will do so,[cf]
for you are the Lord our God.
19 For after we turned away from you we repented.
After we came to our senses[cg] we struck our thigh in sorrow.[ch]
We are ashamed and humiliated
because of the disgraceful things we did previously.’[ci]
20 Indeed, the people of Israel are my dear children.
They are the children I take delight in.[cj]
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them[ck]
and will surely have compassion on them.
I, the Lord, affirm it![cl]
21 I will say,[cm] ‘My dear children of Israel,[cn] keep in mind
the road you took when you were carried off.[co]
Mark off in your minds the landmarks.
Make a mental note of telltale signs marking the way back.
Return, my dear children of Israel.
Return to these cities of yours.
22 How long will you vacillate,[cp]
you who were once like an unfaithful daughter?[cq]
For I, the Lord, promise[cr] to bring about something new[cs] on the earth,
something as unique as a woman protecting a man!’”[ct]

Judah Will Be Restored

23 The Lord of Heaven’s Armies, the God of Israel,[cu] says,

“I will restore the people of Judah to their land and to their towns.
When I do, they will again say[cv] of Jerusalem,[cw]
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’[cx]
24 The land of Judah will be inhabited by people who live in its towns,
as well as by farmers and shepherds with their flocks.[cy]
25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint.[cz]
26 Then they will say, ‘Under these conditions I can enjoy sweet sleep
when I wake up and look around.’[da]

Israel and Judah Will Be Repopulated

27 “Indeed, a time is coming,”[db] says the Lord,[dc] “when I will cause people and animals to sprout up in the lands of Israel and Judah.[dd] 28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished and brought disaster. But now I will see to it that they are built up and firmly planted.[de] I, the Lord, affirm it![df]

The Lord Will Make a New Covenant with Israel and Judah

29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’[dg] 30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb.[dh]

31 “Indeed, a time is coming,” says the Lord,[di] “when I will make a new covenant[dj] with the people of Israel and Judah.[dk] 32 It will not be like the old[dl] covenant that I made with their ancestors[dm] when I delivered them[dn] from Egypt. For they violated that covenant, even though I was like a faithful husband to them,”[do] says the Lord.[dp] 33 “But I will make a new covenant with the whole nation of Israel[dq] after I plant them back in the land,”[dr] says the Lord.[ds] “I will[dt] put my law within them[du] and write it on their hearts and minds.[dv] I will be their God and they will be my people.[dw]

34 “People will no longer need to teach their neighbors and relatives to know me.[dx] For all of them, from the least important to the most important, will know me,”[dy] says the Lord. “For[dz] I will forgive their sin and will no longer call to mind the wrong they have done.”

The Lord Guarantees Israel’s Continuance

35 The Lord has made a promise to Israel.
He promises it as the one who fixed the sun to give light by day
and the moon and stars to give light by night.
He promises it as the one who stirs up the sea so that its waves roll.
His name is the Lord of Heaven’s Armies.[ea]
36 The Lord affirms,[eb] “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.”[ec]
37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done.[ed]
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,”[ee]
says the Lord.[ef]

Jerusalem Will Be Enlarged

38 “Indeed a time is coming,”[eg] says the Lord,[eh] “when the city of Jerusalem will be rebuilt as my special city.[ei] It will be built from the Tower of Hananel westward to the Corner Gate.[ej] 39 The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah.[ek] 40 The whole valley where dead bodies and sacrificial ashes are thrown,[el] and all the terraced fields[em] out to the Kidron Valley[en] on the east as far north[eo] as the corner of the Horse Gate,[ep] will be included within this city that is sacred to the Lord.[eq] The city will never again be torn down or destroyed.”

Jeremiah Buys a Field

32 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah.[er] That was the same as the eighteenth year of Nebuchadnezzar.

2 Now at that time,[es] the armies of the king of Babylon were besieging Jerusalem.[et] The prophet Jeremiah was confined in the courtyard of the guardhouse[eu] attached to the royal palace of Judah. 3 For King Zedekiah[ev] had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it.[ew] 4 King Zedekiah of Judah will not escape from the Babylonians.[ex] He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face.[ey] 5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him.[ez] I, the Lord, affirm it![fa] Even if you[fb] continue to fight against the Babylonians,[fc] you cannot win.’”

6 So now, Jeremiah said, “The Lord’s message came to me,[fd] 7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled[fe] as my closest relative to buy it.”’[ff] 8 And then my cousin Hanamel did come to me in the courtyard of the guardhouse in keeping with the Lord’s message. He said to me, ‘Buy my field that is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it.[fg] 10 I signed the deed of purchase,[fh] sealed it, and had some men serve as witnesses to the purchase.[fi] I weighed out the silver for him on a scale. 11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase.[fj] The other was left unsealed. 12 I took both copies of the deed of purchase[fk] and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence[fl] of my cousin[fm] Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse. 13 In the presence of all these people I instructed Baruch, 14 ‘The Lord of Heaven’s Armies, the God of Israel,[fn] says, “Take these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.”’[fo] 15 For the Lord of Heaven’s Armies, the God of Israel,[fp] says, ‘Houses, fields, and vineyards will again be bought in this land.’[fq]

Jeremiah’s Prayer of Praise and Bewilderment

16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 17 ‘Oh, Sovereign Lord,[fr] you did indeed[fs] make heaven and earth by your mighty power and great strength.[ft] Nothing is too hard for you! 18 You show unfailing love to thousands.[fu] But you also punish children for the sins of their parents.[fv] You are the great and powerful God whose name is the Lord of Heaven’s Armies.[fw] 19 You plan great things and you do mighty deeds.[fx] You see everything people do.[fy] You reward each of them for the way they live and for the things they do.[fz] 20 You did miracles and amazing deeds in the land of Egypt that have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day.[ga] 21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt.[gb] 22 You kept the promise that you swore on oath to their ancestors.[gc] You gave them a land flowing with milk and honey.[gd] 23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do.[ge] So you brought all this disaster on them. 24 Even now siege ramps have been built up around the city[gf] in order to capture it. War,[gg] starvation, and disease are sure to make the city fall into the hands of the Babylonians[gh] who are attacking it.[gi] Lord,[gj] you threatened that this would happen. Now you can see that it is already taking place.[gk] 25 The city is sure to fall into the hands of the Babylonians.[gl] Yet, in spite of this,[gm] you, Sovereign Lord,[gn] have said to me, “Buy that field with silver and have the transaction legally witnessed.”’”[go]

The Lord Answers Jeremiah’s Prayer

26 The Lord’s message came to Jeremiah: 27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me.[gp] 28 Therefore I, the Lord, say:[gq] ‘I will indeed hand[gr] this city over to King Nebuchadnezzar of Babylon and the Babylonian army.[gs] They will capture it. 29 The Babylonian soldiers[gt] that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops.[gu] 30 This will happen because the people of Israel and Judah have repeatedly done what displeases me[gv] from their earliest history until now[gw] and because they[gx] have repeatedly made me angry by the things they have done.[gy] I, the Lord, affirm it![gz] 31 This will happen because[ha] the people of this city have aroused my anger and my wrath since the time they built it until now.[hb] They have made me so angry that I am determined to remove[hc] it from my sight. 32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness—they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem have done this wickedness.[hd] 33 They have turned away from me instead of turning to me.[he] I tried over and over again[hf] to instruct them, but they did not listen and respond to correction.[hg] 34 They set up their disgusting idols in the temple that I have claimed for my own[hh] and defiled it. 35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech.[hi] Such a disgusting practice was not something I commanded them to do. It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’[hj]

36 “You and your people[hk] are right in saying, ‘War,[hl] starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’[hm] But now I, the Lord God of Israel, have something further to say about this city:[hn] 37 ‘I will certainly regather my people from all the countries where I have exiled[ho] them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 38 They will be my people, and I will be their God.[hp] 39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for[hq] their own good and the good of the children who descend from them. 40 I will make a lasting covenant[hr] with them that I will never stop doing good to them.[hs] I will fill their hearts and minds with respect for me so that[ht] they will never again turn away[hu] from me. 41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them[hv] firmly in the land.’

42 “For I, the Lord, say:[hw] ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them.[hx] 43 You and your people[hy] are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians.[hz] But fields[ia] will again be bought in this land.[ib] 44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the foothills,[ic] and southern Judah.[id] For I will restore them to their land.[ie] I, the Lord, affirm it!’”[if]

Footnotes

  1. Jeremiah 30:1 tn Compare the headings at 7:1; 11:1; 18:1; 21:1, as well as the translator’s note at those places.
  2. Jeremiah 30:2 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel,” see the note at 2:19.
  3. Jeremiah 30:2 tn Heb “Write all the words that I speak to you in a scroll.” The verb “that I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the Lord is about to speak follow in chs. 30-31.sn Reference is made here to the so-called “Book of Consolation,” which is the most extended treatment of the theme of hope or deliverance in the book. Jeremiah was called to be a prophet both of judgment (tearing down and destroying) and of deliverance (replanting and rebuilding; see Jer 1:10). Jeremiah lamented that predominantly he had to pronounce judgment, but he has periodically woven in prophecies of hope after judgment in 3:14-18; 16:14-15; 23:3-8; 24:4-7; 29:10-14, 32. The oracles of hope contained in these chapters are undated, but reference is made in them to the restoration of both Israel, which had gone into exile in Assyria in 722 b.c., and Judah, which began to be exiled in 605 and 597 b.c. Jeremiah had already written as early as the reign of Zedekiah about the exiles, who were the good figs and were to experience the “good” of restoration (24:4-7; 29:10-14), and he had spoken of the further exile of those who remained in Judah. So it is possible that these oracles fit in roughly the same time frame as chapters 27-29.
  4. Jeremiah 30:3 tn Heb “Oracle of the Lord.”
  5. Jeremiah 30:3 tn Heb “restore the fortune.” For the translation and meaning of this idiom, see the note at 29:14.
  6. Jeremiah 30:3 tn Heb “fathers.”
  7. Jeremiah 30:3 sn As the nations of Israel and Judah were united in their sin and suffered the same fate—that of exile and dispersion—(cf. Jer 3:8; 5:11; 11:10, 17), so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David; and will regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.
  8. Jeremiah 30:4 tn Heb “And these are the words/things that the Lord speaks concerning Israel and Judah.”
  9. Jeremiah 30:5 tn The particle כִּי (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage see BDB 473-74, s.v. כִּי 3.c. This nuance borders on that of the intensive use of כִּי. See the discussion in BDB 472, s.v. כִּי note and כִּי 1.e.
  10. Jeremiah 30:5 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people.
  11. Jeremiah 30:6 tn Heb “Ask and see/consider.”
  12. Jeremiah 30:6 tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.
  13. Jeremiah 30:7 tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times, as here, the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and that the southern kingdom, Judah, is in the process of experiencing. Jeremiah has lamented over it several times and even described it in hyperbolic and apocalyptic terms in Jer 4:19-31.
  14. Jeremiah 30:7 tn Heb “It is a time of trouble for Jacob, but he will be saved out of it.”sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob, equal to descendants of Jacob, to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs; cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5-6). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8-10, among many other references).
  15. Jeremiah 30:8 tn Heb “And it shall happen in that day.”sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).
  16. Jeremiah 30:8 tn Heb “Oracle of Yahweh of Armies.” See the study note on 2:19 for explanation of the title for God.
  17. Jeremiah 30:8 tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7, to second person in v. 8c, d, and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p, and compare usage in Deut 32:15 and Isa 5:8, listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb “his yoke”) should be understood of the yoke of servitude to Nebuchadnezzar that has been referred to often in Jer 27-28 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been mentioned in 25:11-14 and 29:11-14. Like many other passages in the OT, it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.
  18. Jeremiah 30:8 tn Heb “I will tear off their bands.” The “bands” are the leather straps that held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.
  19. Jeremiah 30:9 tn The verb “be subject to” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that the Israelites will serve.
  20. Jeremiah 30:9 tn Heb “and to David their king, whom I will raise up for them.”sn The Davidic ruler whom I will raise up as king over them refers to a descendant of David who would rule over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and is referred to as a shoot or sprig of Jesse in Isa 11:1, 10, and as a “righteous branch” springing from David (the Davidic line). He is called “David” because he is from the Davidic line and because David is the type of the ideal king whom the prophets anticipated. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ.
  21. Jeremiah 30:10 tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
  22. Jeremiah 30:10 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
  23. Jeremiah 30:10 sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.
  24. Jeremiah 30:11 tn Heb “Oracle of the Lord.”
  25. Jeremiah 30:11 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
  26. Jeremiah 30:12 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
  27. Jeremiah 30:12 tn The pronouns in vv. 10-17 are second feminine singular, referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
  28. Jeremiah 30:12 sn The wounds to the body politic are those from incursions by the enemy from the north referred to in Jer 4:6; 6:1, over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
  29. Jeremiah 30:13 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV. The Masoretes read, “There is no one who pleads your cause with reference to [your] wound.”sn This verse exhibits a double metaphor: an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God himself in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).
  30. Jeremiah 30:14 tn Heb “forgotten you.”
  31. Jeremiah 30:14 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
  32. Jeremiah 30:16 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes unnecessary the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vekhol).
  33. Jeremiah 30:16 sn With the exception of the second line, there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to regarding the end of Babylonian sovereignty in 25:14 and 27:7.
  34. Jeremiah 30:17 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense in an implicit contrast with v. 13, which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e, for this use in statements that are contextually closer to one another).
  35. Jeremiah 30:17 tn Heb “Oracle of the Lord.”
  36. Jeremiah 30:18 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of,” see the translator’s note on 29:14. The “tents of Jacob” refer to their homes or houses (see BDB 14 s.v. אֹהֶל 2, and compare usage in Judg 19:9 and Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites, in conformity to the concepts in the latter half of the verse.
  37. Jeremiah 30:18 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
  38. Jeremiah 30:18 tn Heb “according to its custom [or plan].” See BDB 1049 s.v. מִשְׁפָּט 6.d, and compare usage in 1 Sam 27:11.
  39. Jeremiah 30:19 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
  40. Jeremiah 30:19 sn Compare Jer 29:6.
  41. Jeremiah 30:20 tn Heb “his children will be as in former times, and his congregation/community will be established before me.” “His” in the phrase “his children” refers to “Jacob,” who was mentioned in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggest rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ʿedah) to refer to a political congregation, as well as its normal use to denote a religious one, see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lefanay), see BDB 817 s.v. פָּנֶה II.4.a(b).
  42. Jeremiah 30:21 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
  43. Jeremiah 30:21 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah, king of Judah, violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar, which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). The invited approach here is probably not for normal prerogatives of offering sacrifice or burning incense but for access to God’s special presence at special times with the purpose of consultation.
  44. Jeremiah 30:21 tn Heb “For who is he who would pledge his heart to draw near to me?” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7, and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
  45. Jeremiah 30:21 tn Heb “Oracle of the Lord.”
  46. Jeremiah 30:22 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).
  47. Jeremiah 30:24 sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord’s plans, which were plans of destruction for wicked Israel, not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22).
  48. Jeremiah 31:1 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section, which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
  49. Jeremiah 31:1 tn Heb “Oracle of the Lord.”
  50. Jeremiah 31:2 tn Heb “who survived the sword.”sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and Ephraim in vv. 6, 9 make clear that northern Israel is in view here.
  51. Jeremiah 31:3 tn The first word מֵרָחוּק (merakhoq, “distant”) can mean at a distance in location or time (2 Kgs 19:25). While built from the preposition מִן (min, “from, of, since, than”) and the adjective רָחוּק (rakhoq), “far, distant”), the pieces work as one unit and typically do not mean “from a distant place,” as is especially evident when one stands at a distance (Exod 2:4) or goes to a distant place (Isa 22:3). Both options, location and time, are possible here. Either the Lord appears at a distant place (where the exiles are), or, understanding the verb as past time, he appeared long ago. In the latter view, this is probably reminiscent of God’s appearance at Sinai, reminding the people of the eternal love he covenanted with them, on the basis of which he maintains his faithful love to and will restore them.
  52. Jeremiah 31:3 tn Or the translation of verses 2-3 could be, “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects, which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n, and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b, and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2], and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the extension of God’s love, as in Pss 36:10 and 109:12 (cf. HALOT 645-46 s.v. מָשַׁךְ Qal.3), or the drawing of someone to him in electing, caring love, as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far-off land of exile in Jer 30:10; 46:27; and 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far-off land in 51:50.
  53. Jeremiah 31:4 tn Heb “Virgin Israel.”sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis rests on his special love and care for his people and the hint (further developed in vv. 21-22) that, though they are guilty of sin, he views them like an innocent young virgin.
  54. Jeremiah 31:4 sn Contrast Jer 7:34 and 25:10.
  55. Jeremiah 31:5 sn The terms used here refer to the enjoyment of a period of peace and stability and to the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and those of the fourth being given to the Lord (cf. Lev 19:23-25).
  56. Jeremiah 31:6 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year, such as the new moon and festival times, when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible, but there is a good deal of instruction regarding them in the later Babylonian Talmud.
  57. Jeremiah 31:6 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again, in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722 b.c.
  58. Jeremiah 31:7 tn See the translator’s notes on 30:5, 12.
  59. Jeremiah 31:7 tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c, and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.
  60. Jeremiah 31:7 tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles, who are viewed as in the process of returning and praying for their fellow countrymen.
  61. Jeremiah 31:7 tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation, which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s), follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav), which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshiaʿ yehvah ʾet ʿammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךָ [hoshaʿ yehvah ʾet ʿammekha].) The key to a decision here is the shift from the verbs of praise to the imperative “say,” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Pss 118:25 and 126:4; it is the shift in mood from praise for what has begun to petition for what is further desired. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text; thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.
  62. Jeremiah 31:8 tn The words “And I will reply” are not in the text, but the words of vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
  63. Jeremiah 31:9 tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.
  64. Jeremiah 31:9 sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66, which has already been referred to in Jer 16:14-15 and 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
  65. Jeremiah 31:9 sn Ephraim was the second son of Joseph, who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel, and Samaria lay in its territory. It is often used as a poetic parallel for Israel, as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).
  66. Jeremiah 31:11 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “rescue” occurs in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and Babylonian exile (Isa 35:10). The word translated “secure…release” occurred in the sphere of family responsibility when a person paid the price to free an indentured relative (Lev 25:48, 49) or restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, could describe metaphorically and theologically Israel’s deliverance from Egyptian bondage (Exod 6:6) or Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
  67. Jeremiah 31:11 tn Heb “from the hand/power of the one too strong for him.”
  68. Jeremiah 31:12 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v., and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
  69. Jeremiah 31:13 tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.
  70. Jeremiah 31:13 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads, “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal), as opposed to the Hebrew text, which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same, but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject), and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
  71. Jeremiah 31:14 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2). The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
  72. Jeremiah 31:15 sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel, the mother of Joseph and Benjamin, had been very concerned about having children because she was barren (Gen 30:1-2). So she went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh, which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722 b.c.
  73. Jeremiah 31:15 tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.
  74. Jeremiah 31:16 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
  75. Jeremiah 31:16 tn Heb “Refrain your voice from crying and your eyes from tears.”
  76. Jeremiah 31:16 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
  77. Jeremiah 31:16 tn Heb “Oracle of the Lord.”
  78. Jeremiah 31:17 tn For this nuance for the Hebrew word אַחֲרִית (ʾakharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Psalms 37:38 and 109:13. Others translate “your future,” but the “future” lies with the return of her descendants, her posterity.
  79. Jeremiah 31:17 tn Heb “Oracle of the Lord.”
  80. Jeremiah 31:18 tn The use of “indeed” is intended to reflect the infinitive absolute, which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
  81. Jeremiah 31:18 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, with the term “people” added to it, and plural pronouns replace first person singular ones throughout the verse to aid understanding.
  82. Jeremiah 31:18 tn Heb “like an untrained calf.” The metaphor is that of a calf that has never been broken to bear the yoke (cf. Hos 4:16; 10:11).sn Jer 2:20 and 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.
  83. Jeremiah 31:18 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22 and 65:1.
  84. Jeremiah 31:18 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verbs “bring back” and “come back” are from the same root in two different verbal stems. In the context they express the idea of spiritual repentance and restoration of relationship, not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative, see GKC 320 §108.d or IBHS 575 §34.5.2b.sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb שׁוּב (shuv) refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).
  85. Jeremiah 31:19 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates, “Now that I am submissive,” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
  86. Jeremiah 31:19 sn This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
  87. Jeremiah 31:19 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel committed in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21; 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.
  88. Jeremiah 31:20 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular, see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical, having the force of an impassioned affirmation. See 1 Sam 2:27 and Job 41:9 (41:1 HT) for parallel usage.
  89. Jeremiah 31:20 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
  90. Jeremiah 31:20 tn Heb “Oracle of the Lord.”
  91. Jeremiah 31:21 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel that is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.
  92. Jeremiah 31:21 tn Heb “Virgin Israel.” For the significance see the study note on 31:3.
  93. Jeremiah 31:21 tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated as “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular, which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakhet]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar, based on the parallelism.
  94. Jeremiah 31:22 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
  95. Jeremiah 31:22 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
  96. Jeremiah 31:22 tn Heb “For the Lord will create.” The person has been shifted to avoid the possible confusion for some readers of a third person reference to the Lord in what has otherwise been a first person address. The verb “will create” is another one of the many examples of the prophetic perfect that have been seen in the book of Jeremiah. For the significance of the verb “create” here, see the study note on “bring about something new.”
  97. Jeremiah 31:22 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1), the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
  98. Jeremiah 31:22 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
  99. Jeremiah 31:23 tn Heb “Yahweh of Armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
  100. Jeremiah 31:23 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
  101. Jeremiah 31:23 tn The words “of Jerusalem” are not in the text, but the idea is implicit in the titles that follow. The words have been supplied in the translation for clarity, to aid in identifying the referent.
  102. Jeremiah 31:23 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah, where wickedness, not righteousness, characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple, which gave the city its sanctity.
  103. Jeremiah 31:24 tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text that reads a third plural Qal perfect (נָסְעוּ, naseʿu) as a masculine plural Qal participle in the construct (נֹסְעֵי, noseʿe), as suggested in BHS. For the use of the construct participle before a noun with a preposition, see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here: townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople, and the other two classes are added asyndetically (i.e., without the conjunction “and”).
  104. Jeremiah 31:25 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).sn For the concept here compare Jer 31:12, where the promise was applied to northern Israel. This represents the reversal of the conditions that would characterize the exiles according to the covenant curse of Deut 28:65-67.
  105. Jeremiah 31:26 tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3-31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. The speech here, however, is not formally introduced. This interpretation is also reflected in TEV and CEV. It is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked, and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.
  106. Jeremiah 31:27 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27-28), and make a new covenant with them involving forgiveness of sins (31:31-34).
  107. Jeremiah 31:27 tn Heb “Oracle of the Lord.”
  108. Jeremiah 31:27 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT), which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground that produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah, see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.
  109. Jeremiah 31:28 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish and bring disaster, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
  110. Jeremiah 31:28 tn Heb “Oracle of the Lord.”
  111. Jeremiah 31:29 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes, but from the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin, but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets, and hence God would withhold judgment no longer (cf. especially Jer 16:10-13 and compare Jer 7:24-34; 9:12-16 (9:11-15 HT); 11:1-13).
  112. Jeremiah 31:30 sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that it extends not just to the link between parents and children but to that between former and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 that refers to the forgiveness of former sins.
  113. Jeremiah 31:31 tn Heb “Oracle of the Lord.”
  114. Jeremiah 31:31 tn Or “a renewed covenant” (also in vv. 22-23).
  115. Jeremiah 31:31 tn Heb “the house of Israel and the house of Judah.”
  116. Jeremiah 31:32 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
  117. Jeremiah 31:32 tn Heb “fathers.”sn This refers to the Mosaic covenant, which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19-24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down, and provisions were made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c., shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice involved persistent violation of this covenant despite repeated prophetic warnings that God would punish them for it (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30-31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant that includes the same stipulations but with a different relationship (v. 32).
  118. Jeremiah 31:32 tn Heb “when I took them by the hand and led them out.”
  119. Jeremiah 31:32 tn Or “I was their master.” See the study note on 3:14.sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
  120. Jeremiah 31:32 tn Heb “Oracle of the Lord.”
  121. Jeremiah 31:33 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation, which was divided into the house of Israel and the house of Judah in v. 30.
  122. Jeremiah 31:33 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
  123. Jeremiah 31:33 tn Heb “Oracle of the Lord.”
  124. Jeremiah 31:33 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.
  125. Jeremiah 31:33 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
  126. Jeremiah 31:33 tn The words “and minds” are not in the text but are supplied in the translation to bring the English psychology more into line with the Hebrew, where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.sn Two contexts are relevant for understanding this statement. The first context is the Mosaic covenant, which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13). This material could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). The second context is the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6 and Ezek 11:17-20 with 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is essentially the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.
  127. Jeremiah 31:33 sn Cf. Jer 24:7; 30:22; 31:1; see the study note on 30:2.
  128. Jeremiah 31:34 tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.sn As mentioned in the translator’s note on 9:3 (9:2 HT), “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and wholehearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1 and 6:6, where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.
  129. Jeremiah 31:34 sn This statement should be understood against a broader background. In Jer 8:8-9 class distinctions were drawn, and certain people were considered to have more awareness and responsibility for knowing the law. In Jer 5:1-5 and 9:3-9 the sinfulness of Israel was seen to be universal across these class distinctions, and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
  130. Jeremiah 31:34 tn The Hebrew particle כִּי (ki) that introduces this clause refers not just to the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).
  131. Jeremiah 31:35 tn Heb “Yahweh of Armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads, “Thus says the Lord, who provides the sun for light by day, the fixed ordering of the moon and stars for light by night, who stirs up the sea and its waves roar, whose name is Yahweh of armies, ‘…’” (In Hebrew Lord is the same word as Yahweh.) The hymnic introduction to the quote, which does not begin until v. 36, has been broken down to avoid a long, awkward sentence in English. The word “said” has been translated “made a promise” to reflect the nature of the content in vv. 36-37. The first two lines of the Hebrew poetry are a case of complex or supplementary ellipsis, where the complete idea of “providing/establishing the fixed laws” is divided between the two lines (cf. E. W. Bullinger, Figures of Speech, 110-13). The necessity for recombining the ellipsis is obvious from reference to the fixed ordering in the next verse. (Some commentators prefer to delete the word as an erroneous glossing of the word in the following line (see, e.g., J. Bright, Jeremiah [AB], 277, n. y).
  132. Jeremiah 31:36 tn Heb “Oracle of the Lord.”
  133. Jeremiah 31:36 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever [or more literally, “all the days”].’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush), compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); and Prov 17:13, where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).
  134. Jeremiah 31:37 sn This answers Jeremiah’s question in 14:19.
  135. Jeremiah 31:37 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
  136. Jeremiah 31:37 tn Heb “Oracle of the Lord.”
  137. Jeremiah 31:38 tc The words “is coming” (בָּאִים, baʾim) are not in the written text (Kethib) but are supplied in the margin (Qere) in several Hebrew mss and in the versions. It is part of the idiom that also occurs in vv. 27, 31.sn On this idiom compare vv. 27, 31.
  138. Jeremiah 31:38 tn Heb “Oracle of the Lord.”
  139. Jeremiah 31:38 tn Heb “the city will be built to [or for] the Lord.” The words “of Jerusalem” are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech, so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).
  140. Jeremiah 31:38 tn The word “westward” is not in the text but is supplied in the translation to give some orientation.sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3, it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed to have been in the northwest corner of the city.
  141. Jeremiah 31:39 tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.sn The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localities mentioned that the Hill of Gareb is the hill west of the Hinnom Valley mentioned in Josh 15:8. The location of Goah is generally placed south of that near the southwest corner of the Hinnom Valley, which is referred to in the next verse (Jer 31:40).
  142. Jeremiah 31:40 sn It is generally agreed that this refers to the Hinnom Valley, which was on the southwestern and southern side of the city. The people of Jerusalem had burned their children as sacrifices here. The Lord had said that there would be so many dead bodies here when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32). The reference in v. 40 may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.
  143. Jeremiah 31:40 tc The translation here follows the Qere and a number of Hebrew mss in reading שְׁדֵמוֹת (shedemot) for the otherwise unknown word שְׁרֵמוֹת (sheremot), which may exhibit the common confusion of ר (resh) and ד (dalet). The fields of Kidron are mentioned also in 2 Kgs 23:4 as the place where Josiah burned the cult objects of Baal.
  144. Jeremiah 31:40 sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.
  145. Jeremiah 31:40 tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.
  146. Jeremiah 31:40 sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.
  147. Jeremiah 31:40 tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the Lord.” These words have been supplied in the translation because they are really implicit in the description of the whole area as being included within the new city plan, not just the Hinnom and terraced fields as far as the Kidron Valley.sn The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in population of the restored community (cf. 31:27).
  148. Jeremiah 32:1 tn Heb “The word which came to Jeremiah from the Lord in the tenth year of…” See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97, and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.
  149. Jeremiah 32:2 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic indicator that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)
  150. Jeremiah 32:2 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his hometown in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah, he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21), where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).
  151. Jeremiah 32:2 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison, which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet haʾesur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkeleʾ]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15), Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound,” as NJPS interpret, but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39, where reference is made to a Gate of the Guard/Guardhouse), used here for housing political prisoners who did not deserve death or solitary confinement, as some of the officials thought Jeremiah did.
  152. Jeremiah 32:3 tn Heb “Zedekiah king of Judah.”
  153. Jeremiah 32:3 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…?” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and also the question in 36:29; in all three of these cases NJPS translates, “How dare you…?” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the Lord, ‘Behold I am giving this city into the hands of the king of Babylon and he will capture it’”?’”
  154. Jeremiah 32:4 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  155. Jeremiah 32:4 tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth, and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)
  156. Jeremiah 32:5 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24), but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense, referring to his imprisonment and ultimate death (52:11).sn Cf. Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.
  157. Jeremiah 32:5 tn Heb “Oracle of the Lord.”
  158. Jeremiah 32:5 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they could not succeed against the Babylonian army, even under the most favorable circumstances (37:3-10).
  159. Jeremiah 32:5 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  160. Jeremiah 32:6 sn This verse resumes the narrative introduction in v. 1, which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator’s notes on 27:2 and 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until v. 26, where the third person is again resumed. Again this betrays the hand of the narrator, Baruch.
  161. Jeremiah 32:7 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement to the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
  162. Jeremiah 32:7 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the Year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the Lord intended to use Jeremiah’s act as a symbol of a restored future in the land.
  163. Jeremiah 32:9 tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”sn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations.
  164. Jeremiah 32:10 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11-13. These words are supplied in the translation for clarity. An alternative translation would be, “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (katav besefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
  165. Jeremiah 32:10 tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.
  166. Jeremiah 32:11 tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”
  167. Jeremiah 32:12 tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).
  168. Jeremiah 32:12 tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies, as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document that consisted of a single papyrus scroll, half of which was rolled up and sealed and half of which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate, since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”sn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract, then the sealed copy could be unsealed and consulted.
  169. Jeremiah 32:12 tc The translation follows a number of Hebrew mss and the Greek and Syriac versions in reading “the son of my uncles (= my cousin; בֶּן דֹּדִי, ben dodi).” The majority of Hebrew mss do not have the word “son of (בֶּן).”
  170. Jeremiah 32:14 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
  171. Jeremiah 32:14 tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.
  172. Jeremiah 32:15 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
  173. Jeremiah 32:15 sn The significance of the symbolic act performed by Jeremiah, as explained here, was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed, and former property rights would be recognized.
  174. Jeremiah 32:17 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise in vv. 17-22, this prayer is really one of complaint or lament.
  175. Jeremiah 32:17 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
  176. Jeremiah 32:17 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5; and the marginal note on 27:5 for this idiom.
  177. Jeremiah 32:18 tn Or “to thousands of generations.” In Exod 20:5-6; Deut 5:9-10; Exod 34:7 the contrast between showing steadfast love to “thousands” and the limitation of punishing the third and fourth generation of children for their parents’ sins has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical, emphasizing God’s great desire to bless as opposed to the reluctant necessity of punishing. It is part of the attributes of God spelled out in Exod 34:6-7.
  178. Jeremiah 32:18 tn Heb “pays back into the bosom of their children the sin of their parents.”
  179. Jeremiah 32:18 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of Armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns (vv. 18-20a) followed by second person vav consecutive imperfects carrying on the last of these relative clauses (vv. 20b-22). This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136), but it is hard to sustain the relative subordination that all goes back to the suffix on “hard for you.” The sentences have been broken up, but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
  180. Jeremiah 32:19 tn Heb “[you are] great in counsel and mighty in deed.”
  181. Jeremiah 32:19 tn Heb “your eyes are open to the ways of the sons of men.”
  182. Jeremiah 32:19 tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”
  183. Jeremiah 32:20 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this means you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads, “You did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind, and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied, as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section, both before and after this elliptical phrase, and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt, call this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence, which is developed further in v. 21, and initiates a narrative history of the distant past that continues until v. 22b, where reference is made to the long history of disobedience that has led to the present crisis.
  184. Jeremiah 32:21 tn Heb “You brought your people Israel out of the land of Egypt with signs and with wonders and with a mighty hand and with an outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
  185. Jeremiah 32:22 tn Heb “fathers.”
  186. Jeremiah 32:22 tn For an alternative translation of the expression “a land flowing with milk and honey,” see the translator’s note on 11:5.
  187. Jeremiah 32:23 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, loʾ) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כֹּל 1.e(c) and compare usage in Deut 12:16 and 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical, as all categorical statements of this kind are.
  188. Jeremiah 32:24 tn Heb “Siege ramps have come up to the city to capture it.”
  189. Jeremiah 32:24 tn Heb “sword.”
  190. Jeremiah 32:24 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  191. Jeremiah 32:24 tn Heb “And the city has been given into the hands of the Chaldeans, who are fighting against it, because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
  192. Jeremiah 32:24 tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.
  193. Jeremiah 32:24 tn Heb “And what you said has happened, and, behold, you see it.”
  194. Jeremiah 32:25 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  195. Jeremiah 32:25 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…,’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of,” see the translator’s note on the preceding verse.
  196. Jeremiah 32:25 tn Heb “Lord Yahweh.” For the rendering of this title see the study note on 1:6.
  197. Jeremiah 32:25 tn Heb “call in witnesses to witness.”
  198. Jeremiah 32:27 tn Heb “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle “Behold” (הִנֵּה, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, §135 [3]), i.e., “Since I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].”sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in v. 28: “Therefore the Lord says” and “Now therefore the Lord says.” As the creator of all and God of all mankind, he has the power and authority to do with his creation what he wishes (cf. Jer 27:5-6).
  199. Jeremiah 32:28 tn Heb “Thus says the Lord.” However, the speech has already been introduced as first person, so the first person style has been retained for smoother narrative style.
  200. Jeremiah 32:28 tn Heb “Behold, I will give this city into the hand of…”
  201. Jeremiah 32:28 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  202. Jeremiah 32:29 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  203. Jeremiah 32:29 sn Cf. Jer 19:13.
  204. Jeremiah 32:30 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
  205. Jeremiah 32:30 tn Heb “from their youth.”sn Cf. Jer 3:24-25 and 11:21. The nation is being personified, and reference is made to her history from the time she left Egypt onward (cf. 2:2).
  206. Jeremiah 32:30 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
  207. Jeremiah 32:30 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16 and 10:3.
  208. Jeremiah 32:30 tn Heb “Oracle of the Lord.”
  209. Jeremiah 32:31 tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, 30b and 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.
  210. Jeremiah 32:31 tn Heb “from the day they built it until this day.”sn The Israelites did not in fact “build” Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6-10).
  211. Jeremiah 32:31 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day, so as remove it.” The preposition לְ (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).
  212. Jeremiah 32:32 tn Heb “remove it from my sight 32:32 because of all the wickedness of the children of Israel and the children of Judah that they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style, and an attempt has been made to preserve the causal connections.
  213. Jeremiah 32:33 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
  214. Jeremiah 32:33 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute that is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15 and 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb, as the present translation has done.).sn This refers to God teaching them through the prophets whom he has sent, as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
  215. Jeremiah 32:33 tn Heb “But they were not listening so as to accept correction.”
  216. Jeremiah 32:34 tn Heb “the house that is called by my name” (cf. 7:10, 11, 14, and see the translator’s note on 7:10 for the explanation for this rendering).
  217. Jeremiah 32:35 sn Cf. Jer 7:30-31; 19:5; and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites, who is also called Milcom in 1 Kgs 11:5 and 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). Yet this behavior was strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice, as well as other pagan rites that Manasseh had instituted in Judah, that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan traditions (2 Kgs 23:4-14) out of Judah, he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
  218. Jeremiah 32:35 tn Heb “They built high places to Baal, which are in the Valley of Ben Hinnom, to cause their sons and daughters to pass through [the fire] to Molech, [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology], to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khataʾ) to refer to the liability for punishment, see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin,” which is the normal translation assigned to the verb here. The particle לְמַעַן (lemaʿan) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style, and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.
  219. Jeremiah 32:36 tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
  220. Jeremiah 32:36 tn Heb “sword.”
  221. Jeremiah 32:36 sn Cf. Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the Lord’s command to buy the field of his cousin in spite of the certainty of the city’s demise. In 32:28 it is the Lord’s affirmation that the city will indeed fall. Here, the Lord picks up Jeremiah’s assessment only to add a further prophesy (vv. 37-41) of what is just as sure to happen (v. 42). This is the real answer to Jeremiah’s perplexity. Verses 28-35 are an assurance that the city will indeed be captured and a reiteration again of the reason for its demise. The structures of the two introductions in v. 28 and v. 36 are parallel and flow out of the statement that the Lord is God of all mankind and nothing is too hard for him (neither destruction nor restoration [cf. 1:10]).
  222. Jeremiah 32:36 tn Heb “And now, therefore, thus says the Lord, the God of Israel, concerning this city, which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.” The translation attempts to render the broader structure mentioned in the study note and break the sentence down in a way conforming more to contemporary English style and leading into speech that does not begin until the next verse. As in verse 28, the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27-44 are all the Lord’s answer to Jeremiah’s prayer). The words “right in” added to “are saying” are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). That is, God does not deny that Jeremiah’s assessment is correct; he affirms it but has something further to say in answer to Jeremiah’s prayer.
  223. Jeremiah 32:37 tn Though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophecy is given (see study note on v. 1 for the date).
  224. Jeremiah 32:38 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1; and the study note on 30:22.
  225. Jeremiah 32:39 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. לֵב 4, where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a, where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English, which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.sn Other passages also speak about “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 talks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 mentions the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 describes the removal of a stony heart and the giving of a new, “fleshy” heart; a new spirit; and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 promises the giving of a (new) heart so that they might “know” him. And Jer 31:33 tells of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).
  226. Jeremiah 32:40 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants, see the study note on 11:2.sn For other references to the lasting (or everlasting) nature of the new covenant, see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grant, whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant, where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37; and especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promises to Abraham always to be the God of his descendants and to have his descendants as his special people (Gen 17:7), something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises never to stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
  227. Jeremiah 32:40 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
  228. Jeremiah 32:40 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
  229. Jeremiah 32:40 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
  230. Jeremiah 32:41 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
  231. Jeremiah 32:42 tn Heb “For thus says the Lord.” See the translator’s notes on 32:27, 36.
  232. Jeremiah 32:42 tn Heb “As I have brought all this great disaster on these people, so I will bring upon them all the good fortune that I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.sn See the same guarantee in Jer 31:27.
  233. Jeremiah 32:43 tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
  234. Jeremiah 32:43 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
  235. Jeremiah 32:43 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
  236. Jeremiah 32:43 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect], without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
  237. Jeremiah 32:44 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  238. Jeremiah 32:44 tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes that substitute for the finite verb (cf. GKC 345 §113.y). Such substitution is a common stylistic feature of the book of Jeremiah.sn For the geographical districts mentioned here compare Jer 17:26.
  239. Jeremiah 32:44 tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
  240. Jeremiah 32:44 tn Heb “Oracle of the Lord.”
Next
Jeremiah 29
Jeremiah 33
Next
Previous Next

Titus 1-3
New English Translation

Salutation

1 From Paul,[a] a slave[b] of God and apostle of Jesus Christ, to further the faith[c] of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 2 in hope of eternal life, which God, who does not lie, promised before time began.[d] 3 But now in his own time[e] he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 6 An elder must be blameless,[f] the husband of one wife,[g] with faithful children[h] who cannot be charged with dissipation or rebellion. 7 For the overseer[i] must be blameless as one entrusted with God’s work,[j] not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 9 He must hold firmly to the faithful message as it has been taught,[k] so that he will be able to give exhortation in such healthy teaching[l] and correct those who speak against it.

10 For there are many[m] rebellious people, idle talkers, and deceivers, especially those with Jewish connections,[n] 11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”[o] 13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 14 and not pay attention to Jewish myths[p] and commands of people who reject the truth. 15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Conduct Consistent with Sound Teaching

2 But as for you, communicate the behavior that goes with[q] sound teaching. 2 Older men are to be temperate, dignified, self-controlled,[r] sound in faith, in love, and in endurance.[s] 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way[t] they will train[u] the younger women to love their husbands, to love their children, 5 to be self-controlled,[v] pure, fulfilling their duties at home,[w] kind, being subject to their own husbands, so that the message[x] of God may not be discredited.[y] 6 Encourage younger men likewise to be self-controlled,[z] 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss,[aa] because he has nothing evil to say about us. 9 Slaves[ab] are to be subject to their own masters in everything,[ac] to do what is wanted and not talk back, 10 not pilfering, but showing all good faith,[ad] in order to bring credit to[ae] the teaching of God our Savior in everything.

11 For the grace of God has appeared, bringing salvation to all people.[af] 12 It trains us[ag] to reject godless ways[ah] and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing[ai] of our great God and Savior, Jesus Christ.[aj] 14 He[ak] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,[al] who are eager to do good.[am] 15 So communicate these things with the sort of exhortation or rebuke[an] that carries full authority.[ao] Don’t let anyone look down[ap] on you.

Conduct Toward Those Outside the Church

3 Remind them to be subject to rulers and[aq] authorities, to be obedient, to be ready for every good work. 2 They must not slander[ar] anyone, but be peaceable, gentle, showing complete courtesy to all people. 3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 4 [as] But “when the kindness of God our Savior and his love for mankind appeared, 5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure[at] through Jesus Christ our Savior. 7 And so,[au] since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”[av]

Summary of the Letter

8 This saying[aw] is trustworthy, and I want you to insist on such truths,[ax] so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. 9 But avoid foolish controversies, genealogies,[ay] quarrels, and fights about the law,[az] because they are useless and empty. 10 Reject a divisive person after one or two warnings. 11 You know[ba] that such a person is twisted by sin[bb] and is conscious of it himself.[bc]

Final Instructions and Greeting

12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13 Make every effort to help[bd] Zenas the lawyer[be] and Apollos on their way; make sure they have what they need.[bf] 14 Here is another way that our people[bg] can learn[bh] to engage in good works to meet pressing needs and so not be unfruitful. 15 Everyone with me greets you. Greet those who love us in the faith.[bi] Grace be with you all.[bj]

Footnotes

  1. Titus 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Titus 1:1 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  3. Titus 1:1 tn Grk “for the faith,” possibly, “in accordance with the faith.”
  4. Titus 1:2 tn Grk “before eternal times.”
  5. Titus 1:3 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
  6. Titus 1:6 tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.
  7. Titus 1:6 tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
  8. Titus 1:6 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.
  9. Titus 1:7 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
  10. Titus 1:7 tn Grk “as God’s steward.”
  11. Titus 1:9 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
  12. Titus 1:9 tn Grk “the healthy teaching” (referring to what was just mentioned).
  13. Titus 1:10 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA28 puts the conjunction in brackets, indicating some doubts as to its authenticity.
  14. Titus 1:10 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
  15. Titus 1:12 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).
  16. Titus 1:14 sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.
  17. Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
  18. Titus 2:2 tn Or “sensible.”
  19. Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
  20. Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
  21. Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
  22. Titus 2:5 tn Or “sensible.”
  23. Titus 2:5 tn Grk “domestic,” “keeping house.”
  24. Titus 2:5 tn Or “word.”
  25. Titus 2:5 tn Or “slandered.”
  26. Titus 2:6 tn Or “sensible.”
  27. Titus 2:8 tn Or “put to shame.”
  28. Titus 2:9 tn See the note on the word “slave” in 1:1.
  29. Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
  30. Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
  31. Titus 2:10 tn Or “adorn,” “show the beauty of.”
  32. Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
  33. Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
  34. Titus 2:12 tn Grk “ungodliness.”
  35. Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
  36. Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
  37. Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
  38. Titus 2:14 tn Or “a people who are his very own.”
  39. Titus 2:14 tn Grk “for good works.”
  40. Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
  41. Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
  42. Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
  43. Titus 3:1 tc Most later witnesses (D1 0278 1241 1505 M lat sy) have καί (kai, “and”) after ἀρχαῖς (archais, “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
  44. Titus 3:2 tn Or “discredit,” “damage the reputation of.”
  45. Titus 3:4 tn Verses 4-7 are set as poetry in NA28. These verses probably constitute the referent of the expression “this saying” in v. 8.
  46. Titus 3:6 tn Or “on us richly.”
  47. Titus 3:7 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
  48. Titus 3:7 tn Grk “heirs according to the hope of eternal life.”
  49. Titus 3:8 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
  50. Titus 3:8 tn Grk “concerning these things.”
  51. Titus 3:9 tn Cf. 1 Tim 1:4.
  52. Titus 3:9 sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).
  53. Titus 3:11 tn Grk “knowing” (as a continuation of the previous clause).
  54. Titus 3:11 tn Grk “is perverted and is sinning.”
  55. Titus 3:11 tn Grk “is sinning, being self-condemned.”
  56. Titus 3:13 tn Grk “Eagerly help.”
  57. Titus 3:13 tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.
  58. Titus 3:13 tn Grk “that nothing may be lacking for them.”
  59. Titus 3:14 tn Grk “that those who are ours” (referring to the Christians).
  60. Titus 3:14 tn Grk “and also let our people learn.”
  61. Titus 3:15 tn Or “faithfully.”
  62. Titus 3:15 tc Most witnesses (א2 D1 F G H Ψ 0278 1241 1505 M lat sy bo) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.
Next
2 Timothy 4
Philemon 1
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.