Jeremiah 16:14

16:14 Yet 1  I, the Lord, say: 2  “A new time will certainly come. 3  People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’

Jeremiah 23:7

23:7 “So I, the Lord, say: 4  ‘A new time will certainly come. 5  People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.”

Jeremiah 31:32

31:32 It will not be like the old 6  covenant that I made with their ancestors 7  when I delivered them 8  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 9  says the Lord. 10 

1 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).

2 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion.

3 tn Heb “Behold the days are coming.”

4 tn Heb “Oracle of the Lord.”

5 tn Heb “Behold the days are coming.”

6 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.

7 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).

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

9 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.

10 tn Heb “Oracle of the Lord.”