32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 5 That was the same as the eighteenth year of Nebuchadnezzar.
19:10 The Lord continued, 6 “Now break the jar in front of those who have come here with you.
19:14 Then Jeremiah left Topheth where the Lord had sent him to give that prophecy. He went to the Lord’s temple and stood 7 in its courtyard and called out to all the people.
8:7 For if that first covenant had been faultless, no one would have looked for a second one. 13 8:8 But 14 showing its fault, 15 God 16 says to them, 17
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
8:9 “It will not be like the covenant 18 that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.
8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 19 my laws in their minds 20 and I will inscribe them on their hearts. And I will be their God and they will be my people. 21
1 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
2 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
3 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
4 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
5 tn Heb “The word which came to Jeremiah from the
6 tn The words “And the
7 tn Heb “And Jeremiah entered from Topheth where the
8 sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).
9 tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.
10 tn Grk “to the degree that.”
11 tn Grk “which is enacted.”
12 sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.
13 tn Grk “no occasion for a second one would have been sought.”
14 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
15 sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
16 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
17 tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì46 א2 B D2 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.
18 tn Grk “not like the covenant,” continuing the description of v. 8b.
19 tn Grk “putting…I will inscribe.”
20 tn Grk “mind.”
21 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.