Yeremia 30:15-17

30:15 Why do you complain about your injuries,

that your pain is incurable?

I have done all this to you

because your wickedness is so great

and your sin is so much.

30:16 But ¹  all who destroyed you will be destroyed.

All your enemies will go into exile.

Those who plundered you will be plundered.

I will cause those who pillaged you to be pillaged. ² 

30:17 Yes, ³  I will restore you to health.

I will heal your wounds.

I, the Lord, affirm it! ⁴ 

For you have been called an outcast,

Zion, whom no one cares for.”

Yeremia 31:9

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ⁵ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ⁶ 

I will do this because I am Israel’s father;

Ephraim ⁷  is my firstborn son.’”

Yeremia 31:18-20

31:18 I have indeed ⁸  heard the people of Israel ⁹  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁰ 

You disciplined us and we learned from it. ¹¹ 

Let us come back to you and we will do so, ¹² 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ¹³  we beat our breasts in sorrow. ¹⁴ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ¹⁵ 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ¹⁶ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹⁷ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁸ 

Yeremia 50:4-5

50:4 “When that time comes,” says the Lord, ¹⁹ 

“the people of Israel and Judah will return to the land together.

They will come back with tears of repentance

as they seek the Lord their God. ²⁰ 

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ²¹  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ²² 

Yesaya 15:2

15:2 They went up to the temple, ²³ 

the people of Dibon went up to the high places to lament. ²⁴ 

Because of what happened to Nebo and Medeba, ²⁵  Moab wails.

Every head is shaved bare,

every beard is trimmed off. ²⁶ 

Yehezkiel 7:16

7:16 Their survivors will escape to the mountains and become like doves of the valleys; all of them will moan – each one for his iniquity.

Zakharia 12:10-14

12:10 “I will pour out on the kingship ²⁷  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²⁸  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ²⁹  12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ³⁰  in the plain of Megiddo. ³¹  12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ³²  by itself and their wives by themselves; 12:13 the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites ³³  by itself and their wives by themselves – 12:14 all the clans that remain, each separately with their wives.”

Zakharia 12:2

12:2 “I am about to make Jerusalem ³⁴  a cup that brings dizziness ³⁵  to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.

Kolose 1:10

1:10 so that you may live ³⁶  worthily of the Lord and please him in all respects ³⁷  – bearing fruit in every good deed, growing in the knowledge of God,

[30:16]  ¹ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

[30:16]  ² sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

[30:17]  ³ tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).

[30:17]  ⁴ tn Heb “Oracle of the Lord.”

[31:9]  ⁵ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ⁶ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ⁷ sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:18]  ⁸ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ⁹ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁰ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.

[31:18]  ¹¹ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹² tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:18]  sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).

[31:19]  ¹³ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ¹⁴ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ¹⁵ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[31:20]  ¹⁶ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ¹⁷ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁸ tn Heb “Oracle of the Lord.”

[50:4]  ¹⁹ tn Heb “oracle of the Lord.”

[50:4]  ²⁰ tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.” The concept of “seeking” the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but “seeking the Lord” does not mean here looking for God as though he were merely a person to be found.

[50:5]  ²¹ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ²² sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[15:2]  ²³ tn Heb “house.”

[15:2]  ²⁴ tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.

[15:2]  ²⁵ tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”

[15:2]  ²⁶ sn Shaving the head and beard were outward signs of mourning and grief.

[12:10]  ²⁷ tn Or “dynasty”; Heb “house.”

[12:10]  ²⁸ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ²⁹ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[12:11]  ³⁰ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ³¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[12:12]  ³² sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[12:13]  ³³ sn The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.

[12:2]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ³⁵ sn The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.

[1:10]  ³⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”