¹ tn The words “You know” are supplied in the translation for clarification.

² tn Heb “taken.”

³ tn Heb “took.”

⁴ tn In the Hebrew text the statement, “but now I am giving it back to you,” appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.

⁵ tn Traditionally, “bless.”

⁶ tn Heb “dedicating, I dedicate.” In this case the emphatic infinitive absolute lends a mood of solemnity to the statement.

⁷ tn Heb “to the LORD from my hand for my son to make a carved image and cast metal image.” She cannot mean that she is now taking the money from her hand and giving it back to her son so he can make an image. Verses 4-6 indicate she took back the money and used a portion of it to hire a silversmith to make an idol for her son to use. The phrase “a carved image and cast metal image” is best taken as referring to two idols (see 18:17-18), even though the verb at the end of v. 4, וַיְהִי (vayÿhi, “and it was [in the house of Micah]”), is singular.

⁸ tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.

⁹ tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.

¹⁰ tn Heb “and it was in Micah’s house.”

¹¹ tn Heb “house of God.”

¹² sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6).

¹³ tn Heb “and he filled the hand of one of his sons and he became his priest.”

¹⁴ tn Heb “Each was doing what was right in his [own] eyes.”

¹⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹⁶ tn Heb “There was a young man from Bethlehem of Judah, from the tribe of Judah, and he was a Levite, and he was temporarily residing there.”

¹⁷ tn Heb “He came to the Ephraimite hill country, to Micah’s house, making his way.”

¹⁸ tn Heb “And I am going to reside in a place I can find.”

¹⁹ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

²⁰ tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.

²¹ tn Heb “the young man became like one of his sons.”

²² tn Heb “filled the hand of.”

²³ tn Heb “do good for me.”

²⁴ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

²⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

²⁶ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

²⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

²⁸ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

²⁹ sn Cos was an island in the Aegean Sea.

³⁰ sn Rhodes was an island off the southwestern coast of Asia Minor.

³¹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

³² tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

³³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

³⁴ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

³⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

³⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

³⁷ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

³⁸ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

³⁹ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁴⁰ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

⁴¹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

⁴² tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

⁴³ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

⁴⁴ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴⁶ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

⁴⁷ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

⁴⁸ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

⁴⁹ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁵⁰ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

⁵¹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

⁵² sn These words are part of v. 5 in the standard critical Greek text.

⁵³ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

⁵⁴ tn Grk “to their own”; the word “homes” is implied.

⁵⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

⁵⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

⁵⁷ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

⁵⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵⁹ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

⁶⁰ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

⁶¹ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

⁶² sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

⁶³ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

⁶⁴ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

⁶⁵ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁶ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁷ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

⁶⁸ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁹ tn The words “with it” are not in the Greek text, but are implied.

⁷⁰ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

⁷¹ tn Or “the people there.”

⁷² tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

⁷³ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

⁷⁴ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

⁷⁵ tn Grk “we became silent, saying.”

⁷⁶ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

⁷⁷ tn Or “we made preparations.”

⁷⁸ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

⁷⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸⁰ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

⁸¹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

⁸² tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

⁸³ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

⁸⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁸⁵ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

⁸⁶ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

⁸⁷ sn Note how Paul credited God with the success of his ministry.

⁸⁸ tn Or “glorified.”

⁸⁹ tn Grk “how many thousands there are among the Jews.”

sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

⁹⁰ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

⁹¹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

⁹² tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

⁹³ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

⁹⁴ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

⁹⁵ tn Grk “or walk.”

⁹⁶ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

⁹⁷ tn Grk “do this that.”

⁹⁸ tn Grk “There are four men here.”

⁹⁹ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

¹⁰⁰ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

¹⁰¹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

¹⁰² tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

¹⁰³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

¹⁰⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

¹⁰⁵ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

¹⁰⁶ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

¹⁰⁷ sn The law refers to the law of Moses.

¹⁰⁸ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

¹⁰⁹ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

¹¹⁰ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

¹¹¹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

¹¹² tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

¹¹³ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

¹¹⁴ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

¹¹⁵ sn The days of purification refers to the days of ritual cleansing.

¹¹⁶ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

¹¹⁷ tn Grk “for each one.”

¹¹⁸ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

¹¹⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

¹²⁰ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

¹²¹ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

¹²² tn Grk “and laid hands on.”

¹²³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

¹²⁴ sn The law refers to the law of Moses.

¹²⁵ tn Grk “this place.”

sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

¹²⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

¹²⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

¹²⁸ tn Or “and has defiled this holy place.”

sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

¹²⁹ tn Grk “whom.”

¹³⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

¹³¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

¹³² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

¹³³ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

¹³⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

¹³⁵ tn Grk “seeking.”

¹³⁶ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

¹³⁷ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

¹³⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

¹³⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

¹⁴⁰ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

¹⁴¹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

¹⁴² tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

¹⁴³ sn See the note on the word centurion in 10:1.

¹⁴⁴ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

¹⁴⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

¹⁴⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

¹⁴⁷ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

¹⁴⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

¹⁴⁹ tn Grk “seized.”

¹⁵⁰ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

¹⁵¹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

¹⁵² tn Grk “and what it is”; this has been simplified to “what.”

¹⁵³ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

¹⁵⁴ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

¹⁵⁵ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

¹⁵⁶ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

¹⁵⁷ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

¹⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁵⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹⁶⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

¹⁶¹ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

¹⁶² tn This refers to mob violence (BDAG 175 s.v. βία b).

¹⁶³ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

¹⁶⁴ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁶⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹⁶⁶ tn Grk “says” (a historical present).

¹⁶⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

¹⁶⁸ tn Grk “Is it permitted for me to say” (an idiom).

¹⁶⁹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

¹⁷⁰ tn Grk “said.”

¹⁷¹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

¹⁷² tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

¹⁷³ tn Grk “of the Sicarii.”

sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

¹⁷⁴ tn Or “desert.”

¹⁷⁵ tn Grk “before these days.”

¹⁷⁶ tn Grk “said.”

¹⁷⁷ tn Grk “a Jewish man.”

¹⁷⁸ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

¹⁷⁹ tn Grk “I beg you.”

¹⁸⁰ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

¹⁸¹ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

¹⁸² tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

¹⁸³ tn Or “motioned.”

¹⁸⁴ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

¹⁸⁵ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

¹⁸⁶ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

¹⁸⁷ tn Compare the headings at 7:1; 11:1; 18:1; 21:1 and the translator’s note at those places.

¹⁸⁸ tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.

¹⁸⁹ tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the Lord is about to speak follow in chs. 30–31.

sn Reference is made here to the so-called “Book of Consolation” which is the most extended treatment of the theme of hope or deliverance in the book. Jeremiah was called to be a prophet both of judgment (of tearing down and destroying) and of deliverance (of replanting and rebuilding; see Jer 1:10). Jeremiah lamented that he had to predominantly pronounce judgment but he has periodically woven in prophecies of hope after judgment in 3:14-18; 16:14-15; 23:3-8; 24:4-7; 29:10-14, 32. The oracles of hope contained in these chapters are undated but reference is made in them to the restoration of both Israel which had gone into exile in Assyria in 722 b.c. and Judah which began to be exiled in 605 and 597 b.c. Jeremiah had already written as early as the reign of Zedekiah about the exiles who were the good figs who were to experience the “good” of restoration (24:4-7; 29:10-14) and had spoken of the further exile of those who remained in Judah. So it is possible that these oracles fit in roughly the same time frame as chapters 27–29.

¹⁹⁰ tn Heb “Oracle of the Lord.”

¹⁹¹ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

¹⁹² tn Heb “fathers.”

¹⁹³ sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

¹⁹⁴ tn Heb “And these are the words/things that the Lord speaks concerning Israel and Judah.”

¹⁹⁵ tn The particle כִּי (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage cf. BDB 473-74 s.v. כִּי 3.c. This nuance borders on that of the intensive use of כִּי. See the discussion in BDB 472 s.v. כִּי note and כִּי 1.e.

¹⁹⁶ tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people.

¹⁹⁷ tn Heb “Ask and see/consider.”

¹⁹⁸ tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.

¹⁹⁹ tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.

sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19-31.

²⁰⁰ tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”

sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5-6). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8-10 among many other references).

²⁰¹ tn Heb “And it shall happen in that day.”

sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).

²⁰² tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.

²⁰³ tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.

sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb “his yoke”) should be understood as a reference to the yoke of servitude to Nebuchadnezzar which has been referred to often in Jer 27-28 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been referred to in 25:11-14; 29:11-14. Like many other passages in the OT it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.

²⁰⁴ tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.

²⁰⁵ tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.

²⁰⁶ tn Heb “and to David their king whom I will raise up for them.”

sn The Davidic ruler which I will raise up as king over them refers to a descendant of David who would be raised up over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and referred to as a shoot or sprig of Jesse in Isa 11:1, 10 and a “righteous branch” springing from David (the Davidic line). He is called “David” because he is from the Davidic line and because David is the type of the ideal king whom the prophets looked forward to. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ.

²⁰⁷ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

²⁰⁸ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

²⁰⁹ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

²¹⁰ tn Heb “Oracle of the Lord.”

²¹¹ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

²¹² tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

²¹³ tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.

²¹⁴ sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).

²¹⁵ tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”

sn This verse exhibits a mixed metaphor of an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and of a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God, himself, in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).

²¹⁶ tn Heb “forgotten you.”

²¹⁷ tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.

²¹⁸ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

²¹⁹ sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

²²⁰ tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).

²²¹ tn Heb “Oracle of the Lord.”

²²² tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.

²²³ sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.

²²⁴ tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.

²²⁵ tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”

²²⁶ sn Compare Jer 29:6.

²²⁷ tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).

²²⁸ sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.

²²⁹ sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.

²³⁰ tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.

²³¹ tn Heb “Oracle of the Lord.”

²³² 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).

²³³ sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord’s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22).

²³⁴ 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.

²³⁵ tn Heb “Oracle of the Lord.”

²³⁶ tn Heb “who survived the sword.”

sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and to Ephraim in vv. 6, 9 make clear that northern Israel is in view here.

²³⁷ tn 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 GKC 312-13 §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. BDB 935 s.v. רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. 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. BDB 604 s.v. מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. 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.

²³⁸ tn Heb “Virgin Israel.”

sn For the significance of this metaphor see the note on Jer 14:17. 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.

²³⁹ sn Contrast Jer 7:34 and 25:10.

²⁴⁰ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

²⁴¹ sn 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).

²⁴² sn 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.

²⁴³ sn 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.

²⁴⁴ tn See the translator’s notes on 30:5, 12.

²⁴⁵ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

²⁴⁶ tn 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.

²⁴⁷ tc 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., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum 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 yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) 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 Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., 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.

²⁴⁸ tn 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.

²⁴⁹ 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.

²⁵⁰ 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).

²⁵¹ 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).

²⁵² sn 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.

²⁵³ tn Heb “from the hand/power of the one too strong for him.”

²⁵⁴ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

²⁵⁵ tn 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.

²⁵⁶ tc The translation follows the reading of the LXX (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 BDB 292 s.v. 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.

²⁵⁷ tn 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. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

²⁵⁸ sn 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.

²⁵⁹ tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.

²⁶⁰ tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

²⁶¹ tn Heb “Refrain your voice from crying and your eyes from tears.”

²⁶² tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).

²⁶³ tn Heb “Oracle of the Lord.”

²⁶⁴ tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. 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.

²⁶⁵ tn Heb “Oracle of the Lord.”

²⁶⁶ 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).

²⁶⁷ 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.

²⁶⁸ 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).

sn 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.

²⁶⁹ 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.

²⁷⁰ 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.

sn 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).

²⁷¹ 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.)

²⁷² 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.”

²⁷³ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

sn 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.

²⁷⁴ tn 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. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

²⁷⁵ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

²⁷⁶ tn Heb “Oracle of the Lord.”

²⁷⁷ tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

²⁷⁸ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

²⁷⁹ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.

²⁸⁰ tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.

²⁸¹ sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)

²⁸² tn Heb “For the Lord will create.” The person has been shifted to avoid the possible confusion for some readers of a third person reference to the Lord in what has otherwise been a first person address. The verb “will create” is another one of the many examples of the prophetic perfect that have been seen in the book of Jeremiah. For the significance of the verb “create” here see the study note on “bring about something new.”

²⁸³ sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).

²⁸⁴ tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.

²⁸⁵ tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.

²⁸⁶ tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.

²⁸⁷ tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸⁸ sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.

²⁸⁹ tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).

²⁹⁰ tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).

sn For the concept here compare Jer 31:12 where the promise was applied to northern Israel. This represents the reversal of the conditions that would characterize the exiles according to the covenant curse of Deut 28:65-67.

²⁹¹ tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.

²⁹² tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.

sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27-28), and make a new covenant with them involving forgiveness of sins (31:31-34).

²⁹³ tn Heb “Oracle of the Lord.”

²⁹⁴ tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.

sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.

²⁹⁵ tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.

²⁹⁶ tn Heb “Oracle of the Lord.”

²⁹⁷ tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.

sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets and hence God would withhold judgment no longer (cf. especially Jer 16:10-13 and compare Jer 7:24-34; 9:12-16 (9:11-15 HT); 11:1-13).

²⁹⁸ sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that this extends not just to the link between parents and children but between former behavior and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 which refers to the forgiveness of former sins.

²⁹⁹ tn Heb “Oracle of the Lord.”

³⁰⁰ tn Or “a renewed covenant” (also in vv. 22-23).

³⁰¹ tn Heb “the house of Israel and the house of Judah.”

³⁰² 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.

³⁰³ tn Heb “fathers.”

sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

³⁰⁴ tn Heb “when I took them by the hand and led them out.”

³⁰⁵ tn Or “I was their master.” See the study note on 3:14.

sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

³⁰⁶ tn Heb “Oracle of the Lord.”

³⁰⁷ 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.

³⁰⁸ 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.

³⁰⁹ tn Heb “Oracle of the Lord.”

³¹⁰ 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.

³¹¹ 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.

³¹² 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.

sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

³¹³ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

³¹⁴ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

³¹⁵ 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).

³¹⁶ 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).

³¹⁷ tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the Lord who provides the sun for light by day, the fixed ordering of the moon and stars for light by night, who stirs up the sea and its waves roar, whose name is Yahweh of armies, ‘…’” The hymnic introduction to the quote which does not begin until v. 36 has been broken down to avoid a long awkward sentence in English. The word “said” has been translated “made a promise” to reflect the nature of the content in vv. 36-37. The first two lines of the Hebrew poetry are a case of complex or supplementary ellipsis where the complete idea of “providing/establishing the fixed laws” is divided between the two lines (cf. E. W. Bullinger, Figures of Speech, 110-13). The necessity for recombining the ellipsis is obvious from reference to the fixed ordering in the next verse. (Some commentators prefer to delete the word as an erroneous glossing of the word in the following line (see, e.g., J. Bright, Jeremiah [AB], 277, n. y).

³¹⁸ tn Heb “Oracle of the Lord.”

³¹⁹ tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever (or more literally, “all the days”).’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).

³²⁰ sn This answers Jeremiah’s question in 14:19.

³²¹ tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”

³²² tn Heb “Oracle of the Lord.”

³²³ tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew mss and in the versions. It is part of the idiom that also occurs in vv. 27, 31.

sn On this idiom compare vv. 27, 31.

³²⁴ tn Heb “Oracle of the Lord.”

³²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³²⁶ tn Heb “the city will be built to [or for] the Lord.” The words “of Jerusalem” are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).

³²⁷ tn The word “westward” is not in the text but is supplied in the translation to give some orientation.

sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed that it was located in the northwest corner of the city.

³²⁸ tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.

sn The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localities mentioned that the reference is to the hill west of the Hinnom valley mentioned in Josh 15:8. The location of Goah is generally placed south of that near the southwest corner of the Hinnom Valley which is referred to in the next verse.

³²⁹ sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the Lord had said that there would be so many dead bodies when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32). Reference here may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.

³³⁰ tc The translation here follows the Qere and a number of Hebrew mss in reading שְׁדֵמוֹת (shÿdemot) for the otherwise unknown word שְׁרֵמוֹת (shÿremot) exhibiting the common confusion of ר (resh) and ד (dalet). The fields of Kidron are mentioned also in 2 Kgs 23:4 as the place where Josiah burned the cult objects of Baal.

³³¹ sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.

³³² tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.

³³³ sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.

³³⁴ tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the Lord.” These words have been supplied in the translation because they are really implicit in the description of the whole area as being included within the new city plan, not just the Hinnom and terraced fields as far as the Kidron Valley.

sn The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in population of the restored community (cf. 31:27).

³³⁵ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

³³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³³⁸ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

³³⁹ sn See the note on Crucify in 15:13.

³⁴⁰ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

³⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁴² tn Grk “they began to have trembling and bewilderment.”

³⁴³ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

³⁴⁴ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

³⁴⁵ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.