Jeremiah 31:3–20

Footnotes

1. 4 Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have … That is why I have drawn you to myself through my unfailing kindness.’ ” For the basis for each of these translations see the translator’s note. There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14–16; 43:16–21; Jer 16:14–15; 23:7–8). The only finite verbs in vv. 2–3a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see §106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. 935 רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. 935 רָחוֹק 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God’s love as in Ps 36:10 (cf. 604 מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. 604 מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50.
2. 5 Heb “Virgin Israel.” For the significance of this metaphor see the note on . Here the emphasis appears on his special love and care for his people and the hint (further developed in vv. 21–22) that, though guilty of sin, he considers them like an innocent young virgin.
3. 6 Contrast Jer 7:34 and 25:10.
4. 7 For location see ; ; ; ; .
5. 8 The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the Lord (cf. Lev 19:23–25).
6. 9 Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
7. 10 Not only will Israel and Judah be reunited under one ruler (cf. 23:5–6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26–31) and continued until the downfall of Samaria in 722 b.c.
8. 11 See the translator’s notes on , 12.
9. 12 Heb “for the head/chief of the nations.” See 911 רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.
10. 13 It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.
11. 14 Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., , ) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [], ; J. Bright, Jeremiah [], 273, n. s-s) follows the reading of the Greek version and the Aramaic and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yéhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yéhvah ’et-’ammékh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and than it is the Hebrew text, thus the Greek and are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17–18.
12. 15 The words “And I will reply” are not in the text but the words vv. 8–9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
13. 16 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.
14. 17 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).
15. 18 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).
16. 19 Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set … free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1–4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
17. 20 Heb “from the hand/power of the one too strong for him.”
18. 21 Reading a Qal perfect from the root II נָהַר (nahar; so 509 and ) rather than I נָהַר (so 625 ).
19. 22 Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.
20. 23 The translation follows the reading of the (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see 292 II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
21. 24 Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. 206 דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and 206 דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23–24).
22. 25 Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1–2) and went to great lengths to have them (Gen 30:3, 14–15, 22–24). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722 b.c.
23. 26 Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., , , ), presumably in light of Matt 2:18.
24. 27 The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
25. 28 Heb “Refrain your voice from crying and your eyes from tears.”
26. 29 Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
27. 30 Heb “Oracle of the Lord.”
28. 31 For this nuance for the Hebrew word אַחֲרִית (’akharit) see 31 אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
29. 32 Heb “Oracle of the Lord.”
30. 33 The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see §35.3.1f).
31. 34 Heb “Ephraim.” See the study note on . The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
32. 35 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). Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.
33. 36 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 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
34. 37 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 999 שׁוּב Hiph.2.a for the first verb and 997 Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see §108.d or §34.5.2b. There is a wordplay on several different nuances of the same Hebrew verb in vv. 16–19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16–17).
35. 38 For this meaning of the verb see 374 יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See 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.)
36. 39 Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 ]). The modern equivalent is “to beat the breast.”
37. 40 Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18. The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24–25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18–19. As one commentator notes, the words here are both prophetic and instructive.
38. 41 Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. . According to 210 הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 ) for parallel usage.
39. 42 Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
40. 43 Heb “Oracle of the Lord.”