Ezekiel 36:31

36:31 Then you will remember your evil behavior ¹  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Proverbs 5:11-14

5:11 And at the end of your life ²  you will groan ³ 

when your flesh and your body are wasted away. ⁴ 

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

5:13 For ⁵  I did not obey my teachers ⁶ 

and I did not heed ⁷  my instructors. ⁸ 

5:14 I almost ⁹  came to complete ruin ¹⁰ 

in the midst of the whole congregation!” ¹¹ 

Jeremiah 31:9

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ¹² 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ¹³ 

I will do this because I am Israel’s father;

Ephraim ¹⁴  is my firstborn son.’”

Jeremiah 31:18-19

31:18 I have indeed ¹⁵  heard the people of Israel ¹⁶  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁷ 

You disciplined us and we learned from it. ¹⁸ 

Let us come back to you and we will do so, ¹⁹ 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ²⁰  we beat our breasts in sorrow. ²¹ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ²² 

Jeremiah 50:4-5

50:4 “When that time comes,” says the Lord, ²³ 

“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. ²⁴ 

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ²⁵  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ²⁶ 

Zechariah 12:10-14

12:10 “I will pour out on the kingship ²⁷  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²⁸  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ²⁹  12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ³⁰  in the plain of Megiddo. ³¹  12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ³²  by itself and their wives by themselves; 12:13 the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites ³³  by itself and their wives by themselves – 12:14 all the clans that remain, each separately with their wives.”

[36:31]  ¹ tn Heb “ways.”

[5:11]  ² tn Heb “at your end.”

[5:11]  ³ tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.

[5:11]  ⁴ tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”

[5:13]  ⁵ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ⁶ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ⁷ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ⁸ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[5:14]  ⁹ tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”

[5:14]  ¹⁰ tn Heb “I was in all evil” (cf. KJV, ASV).

[5:14]  ¹¹ tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.

[31:9]  ¹² tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ¹³ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ¹⁴ sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:18]  ¹⁵ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁶ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁷ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ¹⁸ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹⁹ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:19]  ²⁰ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ²¹ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ²² tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[50:4]  ²³ tn Heb “oracle of the Lord.”

[50:4]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[12:10]  ²⁷ tn Or “dynasty”; Heb “house.”

[12:10]  ²⁸ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ²⁹ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[12:11]  ³⁰ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ³¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[12:12]  ³² sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[12:13]  ³³ sn The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.