Yeremia 23:5

23:5 “I, the Lord, promise ¹  that a new time will certainly come ² 

when I will raise up for them a righteous branch, ³  a descendant of David.

He will rule over them with wisdom and understanding ⁴ 

and will do what is just and right in the land. ⁵ 

Yeremia 23:7

23:7 “So I, the Lord, say: ⁶  ‘A new time will certainly come. ⁷  People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.”

Yeremia 31:27

Israel and Judah Will Be Repopulated

31:27 “Indeed, a time is coming,” ⁸  says the Lord, ⁹  “when I will cause people and animals to sprout up in the lands of Israel and Judah. ¹⁰ 

Yeremia 31:31

31:31 “Indeed, a time is coming,” says the Lord, ¹¹  “when I will make a new covenant ¹²  with the people of Israel and Judah. ¹³ 

Yeremia 31:38

Jerusalem Will Be Enlarged

31:38 “Indeed a time is coming,” ¹⁴  says the Lord, ¹⁵  “when the city of Jerusalem ¹⁶  will be rebuilt as my special city. ¹⁷  It will be built from the Tower of Hananel westward to the Corner Gate. ¹⁸ 

Yeremia 33:14-15

The Lord Reaffirms His Covenant with David, Israel, and Levi

33:14 “I, the Lord, affirm: ¹⁹  ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. ²⁰  33:15 In those days and at that time I will raise up for them a righteous descendant ²¹  of David.

“‘He will do what is just and right in the land.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ²²  he said to the disciples, “The days are coming when you will desire to see one of the days ²³  of the Son of Man, and you will not see it.

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ²⁴  an embankment ²⁵  against you and surround you and close in on you from every side.

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁶  All will be torn down!” ²⁷ 

Ibrani 8:8

8:8 But ²⁸  showing its fault, ²⁹  God ³⁰  says to them, ³¹ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

[23:5]  ¹ tn Heb “Oracle of the Lord.”

[23:5]  ² tn Heb “Behold the days are coming.”

[23:5]  ³ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

[23:5]  ⁴ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ⁵ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:7]  ⁶ tn Heb “Oracle of the Lord.”

[23:7]  ⁷ tn Heb “Behold the days are coming.”

[31:27]  ⁸ 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.

[31:27]  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 (or 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).

[31:27]  ⁹ tn Heb “Oracle of the Lord.”

[31:27]  ¹⁰ 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.

[31:27]  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 which 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.

[31:31]  ¹¹ tn Heb “Oracle of the Lord.”

[31:31]  ¹² tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ¹³ tn Heb “the house of Israel and the house of Judah.”

[31:38]  ¹⁴ tc The words “is coming” (בָּאִים, ba’im) 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.

[31:38]  sn On this idiom compare vv. 27, 31.

[31:38]  ¹⁵ tn Heb “Oracle of the Lord.”

[31:38]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:38]  ¹⁷ 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).

[31:38]  ¹⁸ tn The word “westward” is not in the text but is supplied in the translation to give some orientation.

[31:38]  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 that it was located in the northwest corner of the city.

[33:14]  ¹⁹ tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, 12.

[33:14]  ²⁰ sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).

[33:15]  ²¹ tn Heb “sprig” or “shoot.”

[33:15]  sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.

[17:22]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²³ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[19:43]  ²⁴ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²⁵ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[21:6]  ²⁶ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ²⁷ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[8:8]  ²⁸ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ²⁹ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ³⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ³¹ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.