Jeremiah 2:22

2:22 You can try to wash away your guilt with a strong detergent.

You can use as much soap as you want.

But the stain of your guilt is still there for me to see,” ¹ 

says the Lord God. ² 

Jeremiah 31:31

31:31 “Indeed, a time is coming,” says the Lord, ³  “when I will make a new covenant ⁴  with the people of Israel and Judah. ⁵ 

Jeremiah 32:40

32:40 I will make a lasting covenant ⁶  with them that I will never stop doing good to them. ⁷  I will fill their hearts and minds with respect for me so that ⁸  they will never again turn ⁹  away from me.

Jeremiah 34:13

34:13 “The Lord God of Israel has a message for you. ¹⁰  ‘I made a covenant with your ancestors ¹¹  when I brought them out of Egypt where they had been slaves. ¹²  It stipulated, ¹³ 

Jeremiah 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ¹⁴  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ¹⁵ 

[2:22]  ¹ tn Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”

[2:22]  ² tn Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6.

[31:31]  ³ tn Heb “Oracle of the Lord.”

[31:31]  ⁴ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁵ tn Heb “the house of Israel and the house of Judah.”

[32:40]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[34:13]  ⁷ tn Heb “Thus says the Lord, the God of Israel, ‘…’” The style adopted here has been used to avoid a longer, more complex English sentence.

[34:13]  ⁸ tn Heb “fathers” (also in vv. 14, 15).

[34:13]  ⁹ tn Heb “out of the house of bondage.”

[34:13]  ¹⁰ tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.

[50:5]  ⁹ 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]  ¹⁰ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.