Yosua 8:32

8:32 There, in the presence of the Israelites, Joshua inscribed on the stones a duplicate of the law written by Moses. ¹ 

Yeremia 31:31-33

31:31 “Indeed, a time is coming,” says the Lord, ²  “when I will make a new covenant ³  with the people of Israel and Judah. ⁴  31:32 It will not be like the old ⁵  covenant that I made with their ancestors ⁶  when I delivered them ⁷  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ⁸  says the Lord. ⁹  31:33 “But I will make a new covenant with the whole nation of Israel ¹⁰  after I plant them back in the land,” ¹¹  says the Lord. ¹²  “I will ¹³  put my law within them ¹⁴  and write it on their hearts and minds. ¹⁵  I will be their God and they will be my people. ¹⁶ 

Yeremia 31:2

Israel Will Be Restored and Join Judah in Worship

31:2 The Lord says,

“The people of Israel who survived

death at the hands of the enemy ¹⁷ 

will find favor in the wilderness

as they journey to find rest for themselves.

Kolose 3:2-3

3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God.

Ibrani 8:6-10

8:6 But ¹⁸  now Jesus ¹⁹  has obtained a superior ministry, since ²⁰  the covenant that he mediates is also better and is enacted ²¹  on better promises. ²² 

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ²³  8:8 But ²⁴  showing its fault, ²⁵  God ²⁶  says to them, ²⁷ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

8:9 “It will not be like the covenant ²⁸  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

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 ²⁹  my laws in their minds ³⁰  and I will inscribe them on their hearts. And I will be their God and they will be my people. ³¹ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ³²  my laws on their hearts and I will inscribe them on their minds,” ³³ 

[8:32]  ¹ tn Heb “and he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.”

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

[31:31]  ³ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁴ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “when I took them by the hand and led them out.”

[31:32]  ⁸ 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]  ⁹ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “Oracle of the Lord.”

[31:33]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:2]  ¹⁷ tn Heb “who survived the sword.”

[31:2]  sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and to Ephraim in vv. 6, 9 make clear that northern Israel is in view here.

[8:6]  ¹⁸ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ²⁰ tn Grk “to the degree that.”

[8:6]  ²¹ tn Grk “which is enacted.”

[8:6]  ²² sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[8:7]  ²³ tn Grk “no occasion for a second one would have been sought.”

[8:8]  ²⁴ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ²⁵ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ²⁷ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[8:9]  ²⁸ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ²⁹ tn Grk “putting…I will inscribe.”

[8:10]  ³⁰ tn Grk “mind.”

[8:10]  ³¹ 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.

[10:16]  ³² tn Grk “putting…I will inscribe.”

[10:16]  ³³ sn A quotation from Jer 31:33.