Yeremia 11:3
Konteks11:3 Tell them that the Lord, the God of Israel, says, ‘Anyone who does not keep the terms of the covenant will be under a curse. 1
Yeremia 14:21
Konteks14:21 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
Yeremia 31:31
Konteks31:31 “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
Yeremia 32:40
Konteks32:40 I will make a lasting covenant 9 with them that I will never stop doing good to them. 10 I will fill their hearts and minds with respect for me so that 11 they will never again turn 12 away from me.
Yeremia 33:21
Konteks33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 13
Yeremia 33:25
Konteks33:25 But I, the Lord, make the following promise: 14 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth.
Yeremia 34:13
Konteks34:13 “The Lord God of Israel has a message for you. 15 ‘I made a covenant with your ancestors 16 when I brought them out of Egypt where they had been slaves. 17 It stipulated, 18
Yeremia 50:5
Konteks50:5 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
[11:3] 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.
[14:21] 2 tn Heb “For the sake of your name.”
[14:21] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 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.
[14:21] sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.
[14:21] 5 tn Heb “Remember, do not break your covenant with us.”
[31:31] 6 tn Heb “Oracle of the
[31:31] 7 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 8 tn Heb “the house of Israel and the house of Judah.”
[32:40] 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.
[32:40] 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 grants 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 note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be 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 to never 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.
[32:40] 10 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 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.
[32:40] 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.
[33:21] 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
[33:21] sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).
[33:25] 14 tn Heb “Thus says the
[34:13] 15 tn Heb “Thus says the
[34:13] 16 tn Heb “fathers” (also in vv. 14, 15).
[34:13] 17 tn Heb “out of the house of bondage.”
[34:13] sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
[34:13] 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.
[50:5] 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).
[50:5] 20 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.