Yeremia 31:31-36

31:31 “Indeed, a time is coming,” says the Lord, ¹  “when I will make a new covenant ²  with the people of Israel and Judah. ³  31:32 It will not be like the old ⁴  covenant that I made with their ancestors ⁵  when I delivered them ⁶  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ⁷  says the Lord. ⁸  31:33 “But I will make a new covenant with the whole nation of Israel ⁹  after I plant them back in the land,” ¹⁰  says the Lord. ¹¹  “I will ¹²  put my law within them ¹³  and write it on their hearts and minds. ¹⁴  I will be their God and they will be my people. ¹⁵ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹⁶  For all of them, from the least important to the most important, will know me,” ¹⁷  says the Lord. “For ¹⁸  I will forgive their sin and will no longer call to mind the wrong they have done.”

The Lord Guarantees Israel’s Continuance

31:35 The Lord has made a promise to Israel.

He promises it as the one who fixed the sun to give light by day

and the moon and stars to give light by night.

He promises it as the one who stirs up the sea so that its waves roll.

He promises it as the one who is known as the Lord who rules over all. ¹⁹ 

31:36 The Lord affirms, ²⁰  “The descendants of Israel will not

cease forever to be a nation in my sight.

That could only happen if the fixed ordering of the heavenly lights

were to cease to operate before me.” ²¹ 

Yesaya 2:3-5

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ²²  he can teach us his requirements, ²³ 

and ²⁴  we can follow his standards.” ²⁵ 

For Zion will be the center for moral instruction; ²⁶ 

the Lord will issue edicts from Jerusalem. ²⁷ 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ²⁸ 

and their spears into pruning hooks. ²⁹ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

2:5 O descendants ³⁰  of Jacob,

come, let us walk in the Lord’s guiding light. ³¹ 

Mikha 4:1-2

Better Days Ahead for Jerusalem

4:1 In the future ³²  the Lord’s Temple Mount will be the most important mountain of all; ³³ 

it will be more prominent than other hills. ³⁴ 

People will stream to it.

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ³⁵  of Jacob’s God,

so he can teach us his commands ³⁶ 

and we can live by his laws.” ³⁷ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ³⁸ 

Kisah Para Rasul 11:23

11:23 When ³⁹  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁴⁰  to the Lord with devoted hearts, ⁴¹ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ⁴²  the circumcised believers ⁴³  took issue with ⁴⁴  him,

Kolose 1:5

1:5 Your faith and love have arisen ⁴⁵  from the hope laid up ⁴⁶  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁷ 

[31:31]  ¹ tn Heb “Oracle of the Lord.”

[31:31]  ² tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ³ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “when I took them by the hand and led them out.”

[31:32]  ⁷ 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]  ⁸ tn Heb “Oracle of the Lord.”

[31:33]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “Oracle of the Lord.”

[31:33]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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).

[31:35]  ¹⁹ tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the Lord who provides the sun for light by day, the fixed ordering of the moon and stars for light by night, who stirs up the sea and its waves roar, whose name is Yahweh of armies, ‘…’” The hymnic introduction to the quote which does not begin until v. 36 has been broken down to avoid a long awkward sentence in English. The word “said” has been translated “made a promise” to reflect the nature of the content in vv. 36-37. The first two lines of the Hebrew poetry are a case of complex or supplementary ellipsis where the complete idea of “providing/establishing the fixed laws” is divided between the two lines (cf. E. W. Bullinger, Figures of Speech, 110-13). The necessity for recombining the ellipsis is obvious from reference to the fixed ordering in the next verse. (Some commentators prefer to delete the word as an erroneous glossing of the word in the following line (see, e.g., J. Bright, Jeremiah [AB], 277, n. y).

[31:36]  ²⁰ tn Heb “Oracle of the Lord.”

[31:36]  ²¹ tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever (or more literally, “all the days”).’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).

[2:3]  ²² tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ²³ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ²⁴ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ²⁵ tn Heb “walk in his ways.”

[2:3]  ²⁶ tn Heb “for out of Zion will go instruction.”

[2:3]  ²⁷ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ²⁸ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ²⁹ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[2:5]  ³⁰ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ³¹ tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[4:1]  ³² tn Heb “at the end of days.”

[4:1]  ³³ tn Heb “will be established as the head of the mountains.”

[4:1]  ³⁴ tn Heb “it will be lifted up above the hills.”

[4:2]  ³⁵ tn Heb “house.”

[4:2]  ³⁶ tn Heb “ways.”

[4:2]  ³⁷ tn Heb “and we can walk in his paths.”

[4:2]  ³⁸ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:23]  ³⁹ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁴⁰ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁴¹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:2]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁴³ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁴⁴ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[1:5]  ⁴⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.