Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ¹ 

Then I will make an unconditional covenantal promise to ²  you,

just like the reliable covenantal promises I made to David. ³ 

Isaiah 59:21

59:21 “As for me, this is my promise to ⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ⁵  says the Lord.

Jeremiah 31:31-34

31:31 “Indeed, a time is coming,” says the Lord, ⁶  “when I will make a new covenant ⁷  with the people of Israel and Judah. ⁸  31:32 It will not be like the old ⁹  covenant that I made with their ancestors ¹⁰  when I delivered them ¹¹  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹²  says the Lord. ¹³  31:33 “But I will make a new covenant with the whole nation of Israel ¹⁴  after I plant them back in the land,” ¹⁵  says the Lord. ¹⁶  “I will ¹⁷  put my law within them ¹⁸  and write it on their hearts and minds. ¹⁹  I will be their God and they will be my people. ²⁰ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²¹  For all of them, from the least important to the most important, will know me,” ²²  says the Lord. “For ²³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Jeremiah 32:38-40

32:38 They will be my people, and I will be their God. ²⁴  32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ²⁵  their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant ²⁶  with them that I will never stop doing good to them. ²⁷  I will fill their hearts and minds with respect for me so that ²⁸  they will never again turn ²⁹  away from me.

Hebrews 8:8-12

8:8 But ³⁰  showing its fault, ³¹  God ³²  says to them, ³³ 

“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 ³⁴  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 ³⁵  my laws in their minds ³⁶  and I will inscribe them on their hearts. And I will be their God and they will be my people. ³⁷ 

8:11 “And there will be no need at all ³⁸  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ³⁹ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁴⁰ 

Hebrews 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁴¹  my laws on their hearts and I will inscribe them on their minds,” ⁴² 

[55:3]  ¹ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ² tn Or “an eternal covenant with.”

[55:3]  ³ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[59:21]  ⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  ⁵ tn Heb “from now and on into the future.”

[31:31]  ⁶ tn Heb “Oracle of the Lord.”

[31:31]  ⁷ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁸ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ⁹ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ¹⁰ tn Heb “fathers.”

[31:32]  ¹¹ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹² tn Or “I was their master.” See the study note on 3:14.

[31:32]  ¹³ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁴ 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.

[31:33]  ¹⁵ 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.

[31:33]  ¹⁶ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁷ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹⁸ 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.

[31:33]  ¹⁹ 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.

[31:33]  ²⁰ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ²¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ²² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[32:38]  ²⁴ 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.

[32:39]  ²⁵ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:40]  ²⁶ 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.

[32:40]  ²⁷ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ²⁸ 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.

[32:40]  ²⁹ 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.

[8:8]  ³⁰ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ³¹ 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.

[8:8]  ³² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ³³ 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.

[8:9]  ³⁴ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ³⁵ tn Grk “putting…I will inscribe.”

[8:10]  ³⁶ tn Grk “mind.”

[8:10]  ³⁷ 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.

[8:11]  ³⁸ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ³⁹ tn Grk “from the small to the great.”

[8:12]  ⁴⁰ sn A quotation from Jer 31:31-34.

[10:16]  ⁴¹ tn Grk “putting…I will inscribe.”

[10:16]  ⁴² sn A quotation from Jer 31:33.