Jeremia 31:32

Lutherbibel

nicht wie der Bund gewesen ist, den ich mit ihren Vätern machte, da ich sie bei der Hand nahm, daß ich sie aus Ägyptenland führte, welchen Bund sie nicht gehalten haben, und ich sie zwingen mußte, spricht der HERR;

Parallel Translations

Schlachter Bibel (1951)
nicht wie der Bund, den ich mit ihren Vätern schloß an dem Tage, da ich sie bei der Hand ergriff, um sie aus dem Lande Ägypten auszuführen; denn sie haben meinen Bund gebrochen, und ich hatte sie mir doch angetraut, spricht der Herr .

Bible Verse Review
  from Treasury of Scripure Knowledge

Not: Jeremiah 31:1, Jeremiah 34:14, Exodus 19:5, Exodus 24:6-8, Deuteronomy 5:3, Deuteronomy 29:1, 1 Kings 8:9, Ezekiel 16:8, Ezekiel 16:60-62, Hebrews 9:18-22

in the: Deuteronomy 1:31, Psalms 73:23, Song of Solomon 8:5, Isaiah 41:13, Isaiah 63:12-14, Hosea 11:1, Hosea 11:3, Hosea 11:4, Mark 8:23

which: Jeremiah 11:7-10, Jeremiah 22:9, Leviticus 26:15, Deuteronomy 29:21, Deuteronomy 31:16, Isaiah 24:5, Ezekiel 16:59, Ezekiel 20:37, Hebrews 8:9

although I was: or, should I have continued, Jeremiah 2:2, Jeremiah 3:14, Isaiah 54:5, Ezekiel 16:8, Ezekiel 23:4, Hosea 2:2, Hosea 3:1, John 3:29, 2 Corinthians 11:2

Reciprocal: Genesis 17:14 - broken Exodus 32:19 - brake them Deuteronomy 9:9 - the tables Deuteronomy 17:2 - in transgressing Deuteronomy 26:18 - And the Deuteronomy 29:25 - they have forsaken Joshua 7:11 - transgressed Judges 2:20 - transgressed 2 Kings 17:15 - his covenant 2 Chronicles 34:30 - the book Psalms 44:17 - dealt Psalms 78:10 - General Isaiah 51:18 - that taketh Jeremiah 11:4 - I commanded Jeremiah 11:10 - the house of Israel Jeremiah 34:13 - I made Ezekiel 44:7 - broken Hosea 2:7 - first Hosea 6:7 - transgressed Hosea 8:1 - transgressed Zechariah 11:10 - that Luke 8:54 - took Acts 13:39 - from which Acts 23:19 - took

Gill's Notes on the Bible

Not according to the covenant that I made with their fathers,.... Meaning not Abraham, Isaac, and Jacob; but the ancestors of the Jews that came out of Egypt, as appears by what follows. This was the covenant made at Sinai, which is here referred to; but the above covenant was not according to that; for, though it was not properly a covenant of works, but a typical one; yet it was in some sense faulty and deficient; or, however, the persons under it were faulty, and did not keep it; and besides, it was made with the Israelites; whereas this new covenant belongs both to Jews and Gentiles. That the Sinai covenant is intended is clear by the following circumstances:

in the day [that] I took them by the hand, to bring them out of the land of Egypt; that is, immediately after their being brought out of Egypt, the covenant was made with them; see Exodus 19:1; at which time of their bringing out, the Lord took them by the hand, as being unable to deliver themselves, and to go out of themselves; which is expressive, as of their weakness, so of his power and goodness, kindness and tenderness to them; and is an aggravation of their ingratitude to him in breaking the covenant, made with them at such a time by the Lord, who was so kind and indulgent to them; and which is still more fully expressed in the following clause:

which my covenant they brake, although I was an husband unto them,

saith the Lord; they promised fair, but did not perform; their hearts were not right with God, nor were they steadfast in his covenant; though it was such a solemn transaction, and had the nature of a matrimonial contract; it was the day of their espousal; they were betrothed to the Lord, and he acted the part of a husband to them in nourishing and cherishing them in providing food and raiment for them; manna that continued with them, and clothes that waxed not old; and in protecting them from their enemies, and bringing them to a good settlement in the land of Canaan. The Septuagint version renders it, "and I regarded them not"; and so the apostle, Hebrews 8:9; for the reconciliation of which to the Hebrew text Hebrews 8:9- :.

Barnes' Notes on the Bible

The prophet shows that the happiness of Israel and Judah, united in one prosperous nation, will rest upon the consciousness that their chastisement has been the result of sins which they have themselves committed, and that God’s covenant depends not upon external sanctions, but upon a renewed heart.

Jeremiah 31:27

So rapid shall be the increase that it shall seem as if children and young cattle sprang up out of the ground.

Jeremiah 31:29, Jeremiah 31:30

A sour grape - Better, sour grapes. The idea that Jeremiah and Ezekiel (marginal reference) modified the terms of the second Commandment arises from a mistaken exegesis of their words. Compare Jeremiah 32:18; Deuteronomy 24:16. The obdurate Jews made it a reproach to the divine justice that the nation was to be sorely visited for Manasseh’s sin. But this was only because generation after generation had, instead of repenting, repeated the sins of that evil time, and even in a worse form. justice must at length have its course. The acknowledgment that each man died for his own iniquity was a sign of their return to a more just and right state of feeling.

Jeremiah 31:31

A time is foretold which shall be to the nation as marked an epoch as was the Exodus. God at Sinai made a covenant with His people, of which the sanctions were material, or (where spiritual) materially understood. Necessarily therefore the Mosaic Church was temporary, but the sanctions of Jeremiah’s Church are spiritual - written in the heart - and therefore it must take the place of the former covenant Hebrews 8:13, and must last forever. The prophecy was fulfilled when those Jews who accepted Jesus of Nazareth as the Messiah, expanded the Jewish into the Christian Church.

Jeremiah 31:32

Although ... - i. e., although as their husband (or, “lord” (Baal, compare Hosea 2:16)) I had lawful authority over them. The translation in Hebrews 8:9 agrees with the Septuagint here, but the balance of authority is in favor of the King James Version.

Jeremiah 31:33

The old law could be broken Jeremiah 31:32; to remedy this God gives, not a new law, but a new power to the old law. It used to be a mere code of morals, external to man, and obeyed as a duty. In Christianity, it becomes an inner force, shaping man’s character from within.

Jeremiah 31:34

I will forgive their iniquity - The foundation of the new covenant is the free forgiveness of sins (compare Matthew 1:21). It is the sense of this full unmerited love which so affects the heart as to make obedience henceforward an inner necessity.