Ibrani 10:16-17

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹  my laws on their hearts and I will inscribe them on their minds,” ²  10:17 then he says, ³  “Their sins and their lawless deeds I will remember no longer.” ⁴ 

Yeremia 23:5

23:5 “I, the Lord, promise ⁵  that a new time will certainly come ⁶ 

when I will raise up for them a righteous branch, ⁷  a descendant of David.

He will rule over them with wisdom and understanding ⁸ 

and will do what is just and right in the land. ⁹ 

Yeremia 23:7

23:7 “So I, the Lord, say: ¹⁰  ‘A new time will certainly come. ¹¹  People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.”

Yeremia 30:3

30:3 For I, the Lord, affirm ¹²  that the time will come when I will reverse the plight ¹³  of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors ¹⁴  and they will take possession of it once again.’” ¹⁵ 

Yeremia 31:27

Israel and Judah Will Be Repopulated

31:27 “Indeed, a time is coming,” ¹⁶  says the Lord, ¹⁷  “when I will cause people and animals to sprout up in the lands of Israel and Judah. ¹⁸ 

Yeremia 31:31-34

31:31 “Indeed, a time is coming,” says the Lord, ¹⁹  “when I will make a new covenant ²⁰  with the people of Israel and Judah. ²¹  31:32 It will not be like the old ²²  covenant that I made with their ancestors ²³  when I delivered them ²⁴  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ²⁵  says the Lord. ²⁶  31:33 “But I will make a new covenant with the whole nation of Israel ²⁷  after I plant them back in the land,” ²⁸  says the Lord. ²⁹  “I will ³⁰  put my law within them ³¹  and write it on their hearts and minds. ³²  I will be their God and they will be my people. ³³ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ³⁴  For all of them, from the least important to the most important, will know me,” ³⁵  says the Lord. “For ³⁶  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 31:38

Jerusalem Will Be Enlarged

31:38 “Indeed a time is coming,” ³⁷  says the Lord, ³⁸  “when the city of Jerusalem ³⁹  will be rebuilt as my special city. ⁴⁰  It will be built from the Tower of Hananel westward to the Corner Gate. ⁴¹ 

Lukas 17:22

The Coming of the Son of Man

17:22 Then ⁴²  he said to the disciples, “The days are coming when you will desire to see one of the days ⁴³  of the Son of Man, and you will not see it.

[10:16]  ¹ tn Grk “putting…I will inscribe.”

[10:16]  ² sn A quotation from Jer 31:33.

[10:17]  ³ tn Grk “and.”

[10:17]  ⁴ sn A quotation from Jer 31:34.

[23:5]  ⁵ tn Heb “Oracle of the Lord.”

[23:5]  ⁶ tn Heb “Behold the days are coming.”

[23:5]  ⁷ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

[23:5]  ⁸ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ⁹ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:7]  ¹⁰ tn Heb “Oracle of the Lord.”

[23:7]  ¹¹ tn Heb “Behold the days are coming.”

[30:3]  ¹² tn Heb “Oracle of the Lord.”

[30:3]  ¹³ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

[30:3]  ¹⁴ tn Heb “fathers.”

[30:3]  ¹⁵ sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

[31:27]  ¹⁶ tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.

[31:27]  sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27-28), and make a new covenant with them involving forgiveness of sins (31:31-34).

[31:27]  ¹⁷ tn Heb “Oracle of the Lord.”

[31:27]  ¹⁸ tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.

[31:27]  sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.

[31:31]  ¹⁹ tn Heb “Oracle of the Lord.”

[31:31]  ²⁰ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ²¹ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ²² 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]  ²³ 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]  ²⁴ tn Heb “when I took them by the hand and led them out.”

[31:32]  ²⁵ 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]  ²⁶ tn Heb “Oracle of the Lord.”

[31:33]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “Oracle of the Lord.”

[31:33]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ³⁴ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ³⁵ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ³⁶ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[31:38]  ³⁷ tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew mss and in the versions. It is part of the idiom that also occurs in vv. 27, 31.

[31:38]  sn On this idiom compare vv. 27, 31.

[31:38]  ³⁸ tn Heb “Oracle of the Lord.”

[31:38]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:38]  ⁴⁰ tn Heb “the city will be built to [or for] the Lord.” The words “of Jerusalem” are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).

[31:38]  ⁴¹ tn The word “westward” is not in the text but is supplied in the translation to give some orientation.

[31:38]  sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed that it was located in the northwest corner of the city.

[17:22]  ⁴² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁴³ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.