³ tc Most mss, especially the later ones (A C Θ Ψ ƒ^1,13 33 M lat), read χρηστότερος (chrēstoteros, “better”), a smoother reading. The reading of the text (found in P⁴ א B L W 1241) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

² sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds is so great that the lowest member of it (the one who is least in the kingdom of heaven) is greater than the greatest one of the previous era. (The parallel passage Luke 7:28 reads kingdom of God.)

¹ tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.

⁴ tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khash^evu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; and (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).

¹ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

⁴ tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, v^etaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away,” and KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.

² sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court. They prevailed on him to seek aid from the new Egyptian Pharaoh in 589 b.c. while withholding tribute from Nebuchadnezzar. This led to the downfall of the city, which is depicted in Jeremiah’s vision from the standpoint of its effects on the king himself and his family.

¹ sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97, and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.

⁶ 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.

² 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.

³ 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.”

⁵ 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.

² sn Heb “I am forming disaster and making plans against you.” The word translated “forming” is the same as that for “potter,” so there is a wordplay taking the reader back to v. 5. They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent, but their response is predictable.

² tn The words, “you people of this nation” are not in the text. Many English versions supply “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.

³ sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the Lord. The reference to her earlier devotion is not absolute but relative. Compared to her unfaithfulness in worshiping other gods after she got into the land, the murmuring and complaining in the wilderness are ignored.

² tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect third person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

² tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

⁴ sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

² tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

¹ sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.