Jeremiah 30:22

30:22 Then you will again be my people

and I will be your God. ¹ 

Jeremiah 32:38

32:38 They will be my people, and I will be their God. ² 

Jeremiah 52:6

52:6 By the ninth day of the fourth month ³  the famine in the city was so severe the residents ⁴  had no food.

Jeremiah 4:10-11

4:10 In response to all this ⁵  I said, “Ah, Lord God, ⁶  you have surely allowed ⁷  the people of Judah and Jerusalem ⁸  to be deceived by those who say, ‘You will be safe!’ ⁹  But in fact a sword is already at our throats.” ¹⁰ 

4:11 “At that time the people of Judah and Jerusalem ¹¹  will be told,

‘A scorching wind will sweep down

from the hilltops in the desert on ¹²  my dear people. ¹³ 

It will not be a gentle breeze

for winnowing the grain and blowing away the chaff. ¹⁴ 

Jeremiah 15:20

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ¹⁵ 

says the Lord.

Jeremiah 31:1

31:1 At that time I will be the God of all the clans of Israel ¹⁶ 

and they will be my people.

I, the Lord, affirm it!” ¹⁷ 

Jeremiah 7:23

7:23 I also explicitly commanded them: ¹⁸  “Obey me. If you do, I ¹⁹  will be your God and you will be my people. Live exactly the way I tell you ²⁰  and things will go well with you.”

Jeremiah 11:4

11:4 Those are the terms that I charged your ancestors ²¹  to keep ²²  when I brought them out of Egypt, that place which was like an iron-smelting furnace. ²³  I said at that time, ²⁴  “Obey me and carry out the terms of the agreement ²⁵  exactly as I commanded you. If you do, ²⁶  you will be my people and I will be your God. ²⁷ 

Jeremiah 13:11

13:11 For,’ I say, ²⁸  ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah ²⁹  tightly ³⁰  to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. ³¹  But they would not obey me.

Jeremiah 14:10

14:10 Then the Lord spoke about these people. ³² 

“They truly ³³  love to go astray.

They cannot keep from running away from me. ³⁴ 

So I am not pleased with them.

I will now call to mind ³⁵  the wrongs they have done ³⁶ 

and punish them for their sins.”

Jeremiah 16:10

The Lord Promises Exile (But Also Restoration)

16:10 “When you tell these people about all this, ³⁷  they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’

Jeremiah 23:32

23:32 I, the Lord, affirm ³⁸  that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. ³⁹  I did not send them. I did not commission them. They are not helping these people at all. ⁴⁰  I, the Lord, affirm it!” ⁴¹ 

Jeremiah 24:7

24:7 I will give them the desire to acknowledge that I ⁴²  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ⁴³  return to me.’

Jeremiah 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ⁴⁴  after I plant them back in the land,” ⁴⁵  says the Lord. ⁴⁶  “I will ⁴⁷  put my law within them ⁴⁸  and write it on their hearts and minds. ⁴⁹  I will be their God and they will be my people. ⁵⁰ 

Jeremiah 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ⁵¹  the soldiers who are left in the city as well as all the other people there by these things he is saying. ⁵²  This ⁵³  man is not seeking to help these people but is trying to harm them.” ⁵⁴ 

[30:22]  ¹ sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).

[32:38]  ² 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.

[52:6]  ³ sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.

[52:6]  ⁴ tn Heb “the people of the land.”

[4:10]  ⁴ tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.

[4:10]  ⁵ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[4:10]  ⁶ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

[4:10]  ⁷ tn Heb “this people and Jerusalem.”

[4:10]  ⁸ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

[4:10]  ⁹ tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.

[4:11]  ⁵ tn Heb “this people and Jerusalem.”

[4:11]  ⁶ tn Heb “A scorching wind from the hilltops in the desert toward…”

[4:11]  ⁷ tn Heb “daughter of my people.” The term “daughter of” is appositional to “my people” and is supplied in the translation as a term of sympathy and endearment. Compare the common expression “daughter of Zion.”

[4:11]  ⁸ tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.

[15:20]  ⁶ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[31:1]  ⁷ sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.

[31:1]  ⁸ tn Heb “Oracle of the Lord.”

[7:23]  ⁸ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ⁹ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ¹⁰ tn Heb “Walk in all the way that I command you.”

[11:4]  ⁹ tn Heb “fathers” (also in vv. 5, 7, 10).

[11:4]  ¹⁰ tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

[11:4]  ¹¹ tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

[11:4]  ¹² tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

[11:4]  ¹³ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

[11:4]  ¹⁴ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

[11:4]  ¹⁵ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

[13:11]  ¹⁰ tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.

[13:11]  ¹¹ tn Heb “all the house of Israel and all the house of Judah.”

[13:11]  ¹² tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).

[13:11]  ¹³ tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.

[14:10]  ¹¹ tn Heb “Thus said the Lord concerning this people.”

[14:10]  ¹² tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ¹³ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ¹⁴ tn Heb “remember.”

[14:10]  ¹⁵ tn Heb “their iniquities.”

[16:10]  ¹² tn Heb “all these words/things.”

[23:32]  ¹³ tn Heb “Oracle of the Lord.”

[23:32]  ¹⁴ tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.

[23:32]  ¹⁵ sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.

[23:32]  ¹⁶ tn Heb “Oracle of the Lord.”

[24:7]  ¹⁴ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ¹⁵ tn Heb “with all their heart.”

[31:33]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[38:4]  ¹⁶ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ¹⁷ tn Heb “by saying these things.”

[38:4]  ¹⁸ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ¹⁹ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”