Yeremia 30:22

30:22 Then you will again be my people

and I will be your God. ¹ 

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ²  after I plant them back in the land,” ³  says the Lord. ⁴  “I will ⁵  put my law within them ⁶  and write it on their hearts and minds. ⁷  I will be their God and they will be my people. ⁸ 

Yeremia 32:38

32:38 They will be my people, and I will be their God. ⁹ 

Ulangan 26:17-19

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then ¹⁰  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ¹¹  You will ¹²  be a people holy to the Lord your God, as he has said.

Yehezkiel 37:23

37:23 They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness ¹³  by which they sinned. I will purify them; they will become my people and I will become their God.

Yehezkiel 37:27

37:27 My dwelling place will be with them; I will be their God, and they will be my people.

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, ¹⁴  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.’” ¹⁵ 

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 ¹⁶  my laws in their minds ¹⁷  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁸ 

Ibrani 11:16

11:16 But as it is, ¹⁹  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

[30:22]  ¹ 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).

[31:33]  ² 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]  ³ 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]  ⁴ tn Heb “Oracle of the Lord.”

[31:33]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:38]  ⁹ 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.

[26:19]  ¹⁰ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ¹¹ tn Heb “for praise and for a name and for glory.”

[26:19]  ¹² tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[37:23]  ¹³ tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407.

[8:8]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “putting…I will inscribe.”

[8:10]  ¹⁷ tn Grk “mind.”

[8:10]  ¹⁸ 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.

[11:16]  ¹⁹ tn Grk “now.”