Yesaya 60:14-15

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ¹ 

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ²  a permanent source of pride

and joy to coming generations.

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ³  after I plant them back in the land,” ⁴  says the Lord. ⁵  “I will ⁶  put my law within them ⁷  and write it on their hearts and minds. ⁸  I will be their God and they will be my people. ⁹ 

Yeremia 32:38

32:38 They will be my people, and I will be their God. ¹⁰ 

Zakharia 8:8

8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, ¹¹  in truth and righteousness.’

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ¹² 

Ibrani 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ¹³  my laws in their minds ¹⁴  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁵ 

[60:14]  ¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:15]  ² tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[31:33]  ³ 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.

[31:33]  ⁴ 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.

[31:33]  ⁵ tn Heb “Oracle of the Lord.”

[31:33]  ⁶ 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.

[31:33]  ⁷ 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.

[31:33]  ⁸ tn The words “and minds” is not in the text but is 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.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old 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) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of 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; Ezek 11:17-20; 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 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.

[31:33]  ⁹ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:38]  ¹⁰ 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.

[8:8]  ¹¹ sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

[13:9]  ¹² sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[8:10]  ¹³ tn Grk “putting…I will inscribe.”

[8:10]  ¹⁴ tn Grk “mind.”

[8:10]  ¹⁵ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.