Yeremia 16:14-15
Konteks16:14 Yet 1 I, the Lord, say: 2 “A new time will certainly come. 3 People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’ 16:15 But in that time they will affirm them with ‘I swear as surely as the Lord lives who delivered the people of Israel from the land of the north and from all the other lands where he had banished them.’ At that time I will bring them back to the land I gave their ancestors.” 4
Yeremia 23:7-8
Konteks23:7 “So I, the Lord, say: 5 ‘A new time will certainly come. 6 People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.” 23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel 7 from the land of the north and from all the other lands where he had banished 8 them.” 9 At that time they will live in their own land.’”
Yeremia 29:10
Konteks29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 10 are over will I again take up consideration for you. 11 Then I will fulfill my gracious promise to you and restore 12 you to your homeland. 13
[16:14] 1 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).
[16:14] 2 tn Heb “Oracle of the
[16:14] 3 tn Heb “Behold the days are coming.”
[16:15] 4 tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the
[23:7] 5 tn Heb “Oracle of the
[23:7] 6 tn Heb “Behold the days are coming.”
[23:8] 7 tn Heb “descendants of the house of Israel.”
[23:8] 8 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
[23:8] 9 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.
[23:8] sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.
[29:10] 10 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
[29:10] 11 tn See the translator’s note on Jer 27:22 for this term.
[29:10] 12 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
[29:10] 13 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
