Yeremia 11:4
Konteks11:4 Those are the terms that I charged your ancestors 1 to keep 2 when I brought them out of Egypt, that place which was like an iron-smelting furnace. 3 I said at that time, 4 “Obey me and carry out the terms of the agreement 5 exactly as I commanded you. If you do, 6 you will be my people and I will be your God. 7
Yeremia 24:7
Konteks24:7 I will give them the desire to acknowledge that I 8 am the Lord. I will be their God and they will be my people. For they will wholeheartedly 9 return to me.’
Yeremia 30:22
Konteks30:22 Then you will again be my people
and I will be your God. 10
Yeremia 32:38
Konteks32:38 They will be my people, and I will be their God. 11
[11:4] 1 tn Heb “fathers” (also in vv. 5, 7, 10).
[11:4] 2 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.
[11:4] 3 tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”
[11:4] 4 tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
[11:4] 5 tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
[11:4] 6 tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.
[11:4] 7 sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the
[24:7] 8 tn Heb “I will give them a heart to know me that I am the
[24:7] 9 tn Heb “with all their heart.”
[30:22] 10 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).
[32:38] 11 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.
