Imamat 22:33

22:33 the one who brought you out from the land of Egypt to be your God. ¹  I am the Lord.”

Imamat 25:38

25:38 I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God. ² 

Mazmur 105:45

105:45 so that they might keep his commands

and obey ³  his laws.

Praise the Lord!

Yeremia 31:31-33

31:31 “Indeed, a time is coming,” says the Lord, ⁴  “when I will make a new covenant ⁵  with the people of Israel and Judah. ⁶  31:32 It will not be like the old ⁷  covenant that I made with their ancestors ⁸  when I delivered them ⁹  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁰  says the Lord. ¹¹  31:33 “But I will make a new covenant with the whole nation of Israel ¹²  after I plant them back in the land,” ¹³  says the Lord. ¹⁴  “I will ¹⁵  put my law within them ¹⁶  and write it on their hearts and minds. ¹⁷  I will be their God and they will be my people. ¹⁸ 

Yeremia 32:37-41

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ¹⁹  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. ²⁰  32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ²¹  their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant ²²  with them that I will never stop doing good to them. ²³  I will fill their hearts and minds with respect for me so that ²⁴  they will never again turn ²⁵  away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ²⁶  firmly in the land.’

Yehezkiel 36:25-27

36:25 I will sprinkle you with pure water ²⁷  and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ²⁸  from your body and give you a heart of flesh. ²⁹  36:27 I will put my Spirit within you; ³⁰  I will take the initiative and you will obey my statutes ³¹  and carefully observe my regulations. ³² 

Ibrani 11:16

11:16 But as it is, ³³  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.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 2:9-10

2:9 So ³⁴  I was far wealthier ³⁵  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³⁶ 

2:10 I did not restrain myself from getting whatever I wanted; ³⁷ 

I did not deny myself anything that would bring me pleasure. ³⁸ 

So all my accomplishments gave me joy; ³⁹ 

this was my reward for all my effort. ⁴⁰ 

[22:33]  ¹ tn Heb “to be to you for God.”

[25:38]  ² tn Heb “to be to you for a God.”

[105:45]  ³ tn Heb “guard.”

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

[31:31]  ⁵ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁶ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ⁷ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ⁸ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ⁹ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁰ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ¹¹ tn Heb “Oracle of the Lord.”

[31:33]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:37]  ¹⁹ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[32:38]  ²⁰ 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.

[32:39]  ²¹ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:39]  sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

[32:40]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[32:41]  ²⁶ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[36:25]  ²⁷ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[36:26]  ²⁸ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ²⁹ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ³⁰ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ³¹ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ³² tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[11:16]  ³³ tn Grk “now.”

[2:9]  ³⁴ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ³⁵ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³⁶ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[2:10]  ³⁷ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ³⁸ tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

[2:10]  ³⁹ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ⁴⁰ tn Heb “and this was my portion from all my toil.”