Footnotes

1. Jeremiah 31:3 tn The first word מֵרָחוּק (merakhoq, “distant”) can mean at a distance in location or time (2 Kgs 19:25). While built from the preposition מִן (min, “from, of, since, than”) and the adjective רָחוּק (rakhoq), “far, distant”), the pieces work as one unit and typically do not mean “from a distant place,” as is especially evident when one stands at a distance (Exod 2:4) or goes to a distant place (Isa 22:3). Both options, location and time, are possible here. Either the Lord appears at a distant place (where the exiles are), or, understanding the verb as past time, he appeared long ago. In the latter view, this is probably reminiscent of God’s appearance at Sinai, reminding the people of the eternal love he covenanted with them, on the basis of which he maintains his faithful love to and will restore them.
2. Jeremiah 31:3 tn Or the translation of verses 2-3 could be, “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.’” 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 extension of God’s love, as in Pss 36:10 and 109:12 (cf. HALOT 645-46 s.v. מָשַׁךְ Qal.3), or the drawing of 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; and 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.
3. Jeremiah 31:4 tn Heb “Virgin Israel.”sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis rests on his special love and care for his people and the hint (further developed in vv. 21-22) that, though they are guilty of sin, he views them like an innocent young virgin.
4. Jeremiah 31:4 sn Contrast Jer 7:34 and 25:10.
5. Jeremiah 31:5 sn The terms used here refer to the enjoyment of a period of peace and stability and to 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 those of the fourth being given to the Lord (cf. Lev 19:23-25).
6. Jeremiah 31:6 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.
7. Jeremiah 31:6 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.
8. Jeremiah 31:7 tn See the translator’s notes on 30:5, 12.
9. Jeremiah 31:7 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.
10. Jeremiah 31:7 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.
11. Jeremiah 31:7 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 [hoshiaʿ y^ehvah ʾet ʿammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךָ [hoshaʿ y^ehvah ʾet ʿamm^ekha].) 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 Pss 118:25 and 126:4; it is the shift in mood from praise for what has begun to petition for what is further desired. 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.
12. Jeremiah 31:8 tn The words “And I will reply” are not in the text, but the words of vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
13. Jeremiah 31:9 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.
14. Jeremiah 31:9 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 and 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
15. Jeremiah 31:9 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).
16. Jeremiah 31:11 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “rescue” occurs 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 Babylonian exile (Isa 35:10). The word translated “secure…release” occurred in the sphere of family responsibility when a person paid the price to free an indentured relative (Lev 25:48, 49) or restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, could describe metaphorically and theologically Israel’s deliverance from Egyptian bondage (Exod 6:6) or Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
17. Jeremiah 31:11 tn Heb “from the hand/power of the one too strong for him.”
18. Jeremiah 31:12 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.).
19. Jeremiah 31:13 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.
20. Jeremiah 31:13 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.
21. Jeremiah 31:14 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).
22. Jeremiah 31:15 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, the mother of Joseph and Benjamin, had been very concerned about having children because she was barren (Gen 30:1-2). So she went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh, which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722 b.c.
23. Jeremiah 31:15 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.
24. Jeremiah 31:16 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
25. Jeremiah 31:16 tn Heb “Refrain your voice from crying and your eyes from tears.”
26. Jeremiah 31:16 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
27. Jeremiah 31:16 tn Heb “Oracle of the Lord.”
28. Jeremiah 31:17 tn For this nuance for the Hebrew word אַחֲרִית (ʾakharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Psalms 37:38 and 109:13. Others translate “your future,” but the “future” lies with the return of her descendants, her posterity.
29. Jeremiah 31:17 tn Heb “Oracle of the Lord.”
30. Jeremiah 31:18 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).
31. Jeremiah 31:18 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, with the term “people” added to it, and plural pronouns replace first person singular ones throughout the verse to aid understanding.
32. Jeremiah 31:18 tn Heb “like an untrained calf.” The metaphor is that of a calf that has never been broken to bear the yoke (cf. Hos 4:16; 10:11).sn Jer 2:20 and 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.
33. Jeremiah 31:18 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 and 65:1.
34. Jeremiah 31:18 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 verbs “bring back” and “come back” are from the same root in two different verbal stems. In the context they 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 שׁוּב (shuv) refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).
35. Jeremiah 31:19 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.)
36. Jeremiah 31:19 sn This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
37. Jeremiah 31:19 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 committed 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; 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.
38. Jeremiah 31:20 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 and Job 41:9 (41:1 HT) for parallel usage.
39. Jeremiah 31:20 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
40. Jeremiah 31:20 tn Heb “Oracle of the Lord.”