The Beloved about Her Lover:
2:16 My lover is mine and I am his;
he grazes among the lilies. 7
31:1 At that time I will be the God of all the clans of Israel 10
and they will be my people.
I, the Lord, affirm it!” 11
1:10 (2:1) 22 However, 23 in the future the number of the people 24 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 25 it was said to them, “You are not my people,” it will be said to them, “You are 26 children 27 of the living God!”
2:23 Then I will plant her as my own 28 in the land.
I will have pity on ‘No Pity’ (Lo-Ruhamah).
I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’
And he 29 will say, ‘You are 30 my God!’”
13:9 Then I will bring the remaining third into the fire;
I will refine them like silver is refined
and will test them like gold is tested.
They will call on my name and I will answer;
I will say, ‘These are my people,’
and they will say, ‘The Lord is my God.’” 32
22:1 Jesus spoke 35 to them again in parables, saying:
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 36 whether principalities or powers – all things were created through him and for him.
1 tn Grk “now.”
2 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
3 tn Or “as an eternal.”
4 tn Heb “to be to you for God and to your descendants after you.”
5 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
6 tn Or “as an eternal.”
7 sn This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1).
8 tn Heb “I will give them a heart to know me that I am the
9 tn Heb “with all their heart.”
10 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
11 tn Heb “Oracle of the
12 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.
13 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.
14 tn Heb “Oracle of the
15 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
16 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.
17 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.
18 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
19 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
20 sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45).
21 sn This promise reflects the ancient covenantal ideal (see Exod 6:7).
22 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
23 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
24 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
25 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
26 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
27 tn Heb “sons” (so KJV, NASB, NIV).
28 tn Heb “for myself.”
29 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
30 tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).
31 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the
32 sn The expression I will say ‘It is my people,’ and they will say ‘the
33 sn A quotation from Exod 3:6.
34 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
35 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
36 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.