Yeremia 29:11

29:11 For I know what I have planned for you,’ says the Lord. ¹  ‘I have plans to prosper you, not to harm you. I have plans to give you ²  a future filled with hope. ³ 

Yeremia 50:4-5

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

“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. ⁵ 

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ⁶  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ⁷ 

[29:11]  ¹ tn Heb “Oracle of the Lord.”

[29:11]  ² tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm to give to you….”

[29:11]  ³ tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.

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

[50:4]  ⁵ 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]  ⁶ 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]  ⁷ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.