Jeremiah 3:17
Context3:17 At that time the city of Jerusalem 1 will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 2 They will no longer follow the stubborn inclinations of their own evil hearts. 3
Jeremiah 9:26
Context9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 4 I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 5 Moreover, none of the people of Israel 6 are circumcised when it comes to their hearts.” 7
Jeremiah 11:20
Context11:20 So I said to the Lord, 8
“O Lord who rules over all, 9 you are a just judge!
You examine people’s hearts and minds. 10
I want to see you pay them back for what they have done
because I trust you to vindicate my cause.” 11
Jeremiah 13:10
Context13:10 These wicked people refuse to obey what I have said. 12 They follow the stubborn inclinations of their own hearts and pay allegiance 13 to other gods by worshiping and serving them. So 14 they will become just like these linen shorts which are good for nothing.
Jeremiah 31:33
Context31:33 “But I will make a new covenant with the whole nation of Israel 15 after I plant them back in the land,” 16 says the Lord. 17 “I will 18 put my law within them 19 and write it on their hearts and minds. 20 I will be their God and they will be my people. 21
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn Heb “will gather to the name of the
3 tn Heb “the stubbornness of their evil hearts.”
4 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.
5 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.
sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the
6 tn Heb “house of Israel.”
7 tn Heb “And all the house of Israel is uncircumcised of heart.”
8 tn The words “So I said to the
9 tn Heb “Yahweh of armies.”
sn For the significance of the term see the notes at 2:19 and 7:3.
10 tn Heb “
11 tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”
12 tn Heb “to listen to my words.”
13 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
14 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
15 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
16 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
17 tn Heb “Oracle of the
18 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
19 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
20 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
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
21 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.