29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 1 are over will I again take up consideration for you. 2 Then I will fulfill my gracious promise to you and restore 3 you to your homeland. 4 29:11 For I know what I have planned for you,’ says the Lord. 5 ‘I have plans to prosper you, not to harm you. I have plans to give you 6 a future filled with hope. 7 29:12 When you call out to me and come to me in prayer, 8 I will hear your prayers. 9 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 10 29:14 I will make myself available to you,’ 11 says the Lord. 12 ‘Then I will reverse your plight 13 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 14 ‘I will bring you back to the place from which I exiled you.’
1 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
2 tn See the translator’s note on Jer 27:22 for this term.
3 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
4 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
5 tn Heb “Oracle of the
6 tn Heb “I know the plans that I am planning for you, oracle of the
7 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.
8 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
9 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
10 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
11 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
12 tn Heb “Oracle of the
13 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
14 tn Heb “Oracle of the