14:21 For the honor of your name, 2 do not treat Jerusalem 3 with contempt.
Do not treat with disdain the place where your glorious throne sits. 4
Be mindful of your covenant with us. Do not break it! 5
31:31 “Indeed, a time is coming,” says the Lord, 6 “when I will make a new covenant 7 with the people of Israel and Judah. 8
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 19 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 20
1 tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.
2 tn Heb “For the sake of your name.”
3 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
4 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.
5 tn Heb “Remember, do not break your covenant with us.”
6 tn Heb “Oracle of the
7 tn Or “a renewed covenant” (also in vv. 22-23).
8 tn Heb “the house of Israel and the house of Judah.”
9 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.
10 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
11 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 the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
12 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.
13 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
14 tn Heb “Thus says the
15 tn Heb “Thus says the
16 tn Heb “fathers” (also in vv. 14, 15).
17 tn Heb “out of the house of bondage.”
18 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
19 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
20 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.