Yeremia 11:10
Konteks11:10 They have gone back to the evil ways 1 of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to 2 other gods and worshiped them. Both the nation of Israel and the nation of Judah 3 have violated the covenant I made with their ancestors.
Yeremia 31:31-33
Konteks31:31 “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 34:18-19
Konteks34:18 I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. 19 I will do so because they did not keep the terms of the covenant they made in my presence. 20 34:19 I will punish the leaders of Judah and Jerusalem, the court officials, 21 the priests, and all the other people of the land who passed between the pieces of the calf. 22
[11:10] 1 tn Or “They have repeated the evil actions of….”
[11:10] 2 tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.
[11:10] 3 tn Heb “house of Israel and house of Judah.”
[31:31] 4 tn Heb “Oracle of the
[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] 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
[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
[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
[31:33] 15 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[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
[31:33] 18 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[34:18] 19 sn See the study note on v. 8 for explanation and parallels.
[34:18] 20 tn There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, “I will make the people…the calf,” it is, however, more forceful than the formal use of the noun + preposition כְּ just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.
[34:19] 21 tn For the rendering of this term see the translator’s note on 29:2.
[34:19] 22 tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.