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Jer_31:7-14
And exult over the head of the nations! Sing praises aloud and say:
Deliver, O Jehovah, thy people, the remnant of Israel.
8 Behold, I bring them from the North country,
And collect them from the ends of the earth.
Among them are the blind and lame,
The pregnant and the parturient together;
A great assemblage shall they return hither.
9 With weeping shall they come, and with supplication.
I conduct them; I lead them to water brooks,
By a straight way in which they shall not stumble:
For I am Israel’s father,
And Ephraim is my first-born son.
10 Hear Jehovah’s word, ye nations,
And proclaim it to the isles afar off, and say:
He that scattered Israel will collect him,
And guard him as a shepherd his flock.
11 For Jehovah has redeemed Jacob,
And liberated him from the hand of him who was too strong for him.
12 And they will come and shout on the summit of Zion,
And stream hither to the blessing of Jehovah,
For the corn and the new wine and the oil,
And for young lambs and calves:
And their soul shall be as a watered garden;
And they shall not languish any more.
13 Then will the virgin rejoice in the dance,
And young men with the aged together;
And I will turn their mourning into joy,
And comfort them after their sorrow.
14 And I will satiate the soul of the priests with fat,
And my people shall be full of the blessing, saith Jehovah.
Jer_31:7-9. For thus saith … first-born son.—For refers not merely to Jer_31:7 but to all that follows. All that is subsequently said of the realization of the divine intentions is a proof of the truth of the promise given in Jer_31:1-6. The summons to exult joyfully is addressed to the individual members of the holy nation. Who else will then supplicate for Israel? The antithesis to Jer_31:10 also favors this view. There the heathen are summoned not to pray for Israel but to proclaim the purpose which the Lord has formed on this account. Israel is called the head of the nations. The prophet depends in this expression on those passages in the Pentateuch where Israel is called the holy nation, the treasure above all people, (Exo_19:5-6; Lev_20:24; Lev_20:26; Deu_7:6; Deu_14:2; Deu_26:18), the great nation, to which the Deity approaches (Deu_4:7-8), the people of inheritance (Deu_4:20), the highest above all nations (Deu_26:19); further on prophetic passages which designate the nation as chief of the nations (Amo_6:1 coll. Jer_3:2) as one nation in the earth (2Sa_7:23 coll. Num_23:9; Deu_33:28).—Deliver, etc. It is evident that this is meant as an earnest petition from the accusative thy people. By His promise in Jer_31:1-6 the Lord has given the Israelites the right and the courage to supplicate in comfort and in joy for the redemption of their nation. There is, it is true, an assonance in this word to the words of praise äåùִׁéòָä ðָּà [Hosanna. A.V.: save now. Comp. Mat_21:9] (Psa_118:25) which are however not merely words of praise, but according to their verbal significance, are at the same time a petition, and in so far as they are that form of petition which is sure of being heard are at the same time praise. Jer_31:8-9 then contain the comforting promise that the petition will be heard. It is as if the Lord in Jer_31:7 had only provoked the petition, in order to announce His readiness to realize the promise given in vers 2–6.—From the North country. As the ùֹׁáִéí came from the North, the ùְׁáָé must also be brought back from the North country. Comp. Jer_3:12; Jer_3:18; Jer_16:15.—Ends of the earth. Comp. Jer_6:22; Jer_25:32; Jer_50:41.—Among them, etc. The deliverance is to comprise the whole people. The weak and frail will then not be excluded, but be conducted in a manner suited to their circumstances. With tears of joy and contrition, with prayer and supplication to the Lord their God will they retrace their way. Comp. Jer_3:21; Jer_50:4. As in Psa_45:15; Isa_55:12, a being led forth with gladness and with peace is spoken of, so here it is said that the Lord will lead Israel with supplication, i. e., in the continued spirit and practice of prayer. Only thus is the symmetry of the construction preserved, according to which a more particular definition is to be given to each verb by means of a prepositional expression.—To water-brooks, in a level and comfortable path, are they to be brought. Comp. Isa_48:21.—This careful guidance is truly paternal. No wonder; for Jehovah is Israel’s father (comp. Deu_32:6; Isa_63:16; Jer_3:19; Herzog, R.-Enc. XVII.S. 252), and Ephraim is His first-born son. This predicate is ascribed to the whole nation. Exo_4:22 coll. Deu_14:1. Here however Ephraim is purposely designated as first-born, in allusion to the preference, which Jacob awarded to the sons of Joseph (Gen_49:22 coll. 4), and which is distinctly defined in 1Ch_5:2, where it is said that Judah obtained the dignity of chief ruler ( ðָâִéø ), but Joseph the birthright ( áְּëֹøָä ). Comp. Delitszch on Gen_49:3-4; Herzog, R.-Enc. XIV., S. 769.
Jer_31:10-14. Hear … saith Jehovah. The nations themselves which held Israel captive and mocked at his expulsion (Jer_15:4; Jer_24:9; Jer_29:18), must proclaim the purpose of God to liberate His people. We are here reminded of the edict of Cyrus (Ezr_1:1 sqq.). This proclamation by those hitherto in power is itself a new and important step towards the realization of the promise given in Jer_31:1-6.—Isles. Comp. Exeg. rems. on Jer_2:10; Jer_25:22.—Scattered. Comp. Jer_15:7 to Jer_23:3; Jer_29:14.—Observe that the prophet, as in Jer_31:8-9 he had described the glory of the return, so now he portrays the glory of the arrival and the prosperity to be expected afterwards.—For the corn. Comp. Deu_28:51; Joe_1:10; Joe_2:19, etc.—Watered garden. Isa_58:11.—Then will the virgin, etc. Comp. Jer_31:4. The dances of virgins with men according to our custom are not to be thought of, for such dancing was not practised by the ancients generally and especially not by the Hebrews. (Comp. Herzog, R.-Enc. XV., S. 414 sqq.). Men’s dances also occur (comp. Jdg_9:27; 2Sa_6:14), but in general dancing was regarded as something particularly appropriated to women and especially virgins. (Comp. Exo_15:20; Jdg_21:21; Jdg_11:34; 1Sa_18:6; Winer, R.-W.-B. s. v. Tanz). Hence the joy in the dance is to be referred to the virgin alone. When it is further said that youths and old men would rejoice with each other, this is to express the general diffusion of the joy. Not only youth, the period addicted to joyousness, but even age shall be infected by the joy, so that all ages and sexes will participate in it. And every rank also! Hence the priests are rendered especially prominent, their share in the sacrifices (Lev_7:32-34; Lev_9:21) being set forth as particularly fat, i. e. ample and dainty (the eating of fat being strictly forbidden, Lev_7:23-25).
2. On Jer_30:1-3. The people of Israel were not then capable of bearing such a prophecy, brimming over with happiness and glory. They would have misused it, hearing to the end what was promised them, and then only the more certainly postponing what was the only thing then necessary—sincere repentance. Hence they are not yet to hear this gloriously consolatory address. It is to be written, that it may in due time be perceived that the Lord, even at the time when He was obliged to threaten most severely, had thoughts of peace concerning the people, and that thus the period of prosperity has not come by chance, nor in consequence of a change of mind, but in consequence of a plan conceived from the beginning and executed accordingly.
3. On Jer_30:7. The great and terrible day of the Lord (Joe_3:4) has not the dimensions of a human day. It has long sent out its heralds in advance. Yea, it has itself already dawned. For since by the total destruction of the external theocracy judgment is begun at the house of God (1Pe_4:17), we stand in the midst of the day of God in the midst of the judgment of the world. Then the time of trouble for Jacob has begun (Jer_30:7), from which he is to be delivered, when the fulness of the Gentiles is come in (Romans 11.)
4. On Jer_30:9. Christ is David in his highest potency, and He is also still more. For if we represent all the typical points in David’s life as a circle, and draw a line from each of these points, the great circle thus formed would comprise only a part of the ðëÞñùìá given in Christ. Nevertheless Christ is the true David, who was not chosen like Saul for his bodily stature, but only for his inward relation to God (comp. Psa_2:7), whose kingdom also does not cease after a short period of glory, but endures forever; who will not like Saul succumb to his enemies, but will conquer them all, and will give to his kingdom the widest extent promised; all this however not without, like David, having gone through the bitterest trials.
5. On Jer_30:11. “Modus paternæ castigationis accommodatus et quasi appensus ad stateram judicii Dei adeoque non immensus sed dimensus.” “Christus ecclesiam crucis suæ hæredem constituit. Gregor. M.” Förster.
6. On Jer_30:14. “Cum virlutem patientiæ nostræ flagella transeunt, valde metuendum est, ne peccatis nostris exigentibus non jam quasi filii a patre, sed quasi hostes a Domino feriamur. Gregor. M. Moral. XIV. 20, on Job_19:11.” Ghisler.
7. On Jer_30:17. “Providentia Dei mortalibus salutifera, antequam percutiat, pharmaca medendi gratiâ componit, et gladium iræ suæ öéëáíèñùðßᾳ acuit. Evagr. Hist. Ecc_4:6.”—“Quando incidis in tentationem, crede, quod nisi cognovisset te posse illam evadere, non permisisset te in illam incidere. Theophyl. in cap. 18 Joh.” Förster.—“Feriam prius et sanabo melius. Theophyl. in Hosea 11.” Ghisler.
8. On Jer_30:21. “This church of God will own a, Prince from its midst—Jesus, of our flesh and blood through the virgin Mary, and He approaches God, as no other can, for He is God’s image, God’s Son, and at the same time the perfect, holy in all His sufferings, only obedient son of man. This king is mediator and reconciler with God; He is also high-priest and fulfilled all righteousness, as was necessary for our propitiation. What glory to have such a king, who brings us nigh unto God, and this is our glory!” Diedrich.
9. On Jer_31:1. “There is no greater promise than this: I will be thy God. For if He is our God we are His creatures, His redeemed, His sanctified, according to all the three articles of the Christian faith.” Cramer.
10. On Jer_31:2. “The rough heap had to be sifted by the sword, but those who survived, though afflicted in the desert of this life, found favor with God, and these, the true Israel, God leads into His rest.” Diedrich.
11. On Jer_31:3. “The love of God towards us comes from love and has no other cause above or beside itself, but, is in God and remains in God, so that Christ who is in God is its centre. For herein is love, not that we loved God, but that He loved us (1Jn_4:10).” Cramer. “Totum gratiæ imputatur, non nostris meritis. Augustine in Psalms 31.” Förster. “Before I had done anything good Thou hadst already moved towards me. Let these words be written on your hearts with the pen of the living God, that they may light you like flames of fire on the day of the marriage. It is your certificate of birth, your testimonial. Let me never lose sight of how much it has cost Thee to redeem me.” Zinzendorf. “God says: My chastisement even was pure love, though then you did not understand it; you shall learn it afterwards.” Diedrich. [“I incline to the construction given in the English version, both because the suffix to the verb is more naturally, ‘I have drawn thee,’ than ‘I have drawn out toward thee,’ and because there seems to be a tacit allusion to Hos_11:4, ‘With loving kindness have I drawn thee.’—-A great moral truth lies in this passage so construed, viz., that the main power which humbles man’s pride, softens his hard heart and makes him recoil in shame and sorrow from sinning, comes through his apprehension of God’s love as manifested in Christ and His cross. It is love that, draws the fearful or stubborn soul to the feet of divine mercy.” Cowles.—S. R. A.]
12. On Jer_31:6. “It is well: the watchmen on Mount Ephraim had to go to Zion. They received however another visit from the Jewish priests, which they could not have expected at the great reformation, introduced by John, and which had its seat among other places on Mount Ephraim. The Samaritans were not far distant, and Mount Ephraim had even this honor that when the Lord came to His temple He took His Seat as a teacher there.” Zinzendorf. [“God’s grace loves to triumph over the most inveterate prejudices… No words could represent a greater and more benign change in national feeling than these: Samaria saying through her spiritual watchmen, ‘Let us go up to Zion to worship, for our God is there.’ ” Cowles. “ ‘Ascendamus in Sion, hoc est in Ecclesiam’ says S. Jerome. According to this view, the watchmen here mentioned are the Preachers of the Gospel.” Wordsworth.—S. R. A.]
13. On Jer_31:9. “I will lead them. It is an old sighing couplet, but full of wisdom and solid truth:—
‘Lord Jesus, while I live on earth, O guide me,
Let me not, self-led, wander from beside Thee.’ ”
—
Zinzendorf.
14. On Jer_31:10. “He who has scattered Israel will also collect it. Why? lie is the Shepherd. It is no wolf-scattering. He interposes His hand, then they go asunder, and directly come together again more orderly.” Zinzendorf.15. On Jer_31:12-14. “Gaudebunt electi, quando videbunt supra se, intra se, juxta se, infra se. Augustine.”—“Præmia cœlestia erunt tam magna, ut non possint mensurari, tam multa, ut non possint numerari, tam copiosa, ut non possint terminari, tam pretiosa, ut non possint æstimari. Bernhard.” Förster.
16. On Jer_31:15. “Because at all times there is a similar state of things in the church of God, the lament of Rachel is a common one. For as this lament is over the carrying away captive and oppressions of Babylon, so is it also a lament over the tyranny of Herod in slaughtering the innocent children (Mat_2:1-7.)”Cramer. “Premuntur justi in ecclesia ut clament, clamantes exaudiuntur, exauditi glorificent Deum. Augustin.” Förster.—With respect to this, that Rachel’s lament may be regarded as a type of maternal lamentation over lost children, Förster quotes this sentence of Cyprian: non amisimus, sed præmisimus (2Sa_12:23). [On the application of this verse to the murder of the innocents consult W. L. Alexander, Connexion of the Old and New. Testament, p. 54, and W. H. Mill in Wordsworth’s Note in loc.—S. R. A.]
17. On Jer_31:18. The conversion of man must always be a product of two factors. A conversion which man alone should bring about, without God, would be an empty pretence of conversion; a conversion, which God should produce, without man, would be a compulsory, manufactured affair, without any moral value. The merit and the praise is, however, always on God’s side. He gives the will and the execution. Did He not discipline us, we should never learn discipline. Did He not lead back our thoughts to our Father’s house which we have left (Luke 15) we should never think of returning.
18. On Jer_31:19. “The children of God are ashamed their life long, they cannot raise their heads for humiliation. For their sins always seem great to them, and the grace of God always remains something incomprehensible to them.”Zinzendorf. The farther the Christian advances in his consciousness of sonship and in sanctification, the more brilliantly rises the light of grace, the more distinctly does he perceive in this light, how black is the night of his sins from which God has delivered him. [“It is the ripest and fullest ears of grain which hang their heads the lowest.”—S. R. A.]
19. On Jer_31:19. “The use of the dear cross is to make us blush (Dan_9:8) and not regard ourselves as innocent (Jer_30:11). And as it pleases a father when a child soon blushes, so also is this tincture a flower of virtue well-pleasing to God.” Cramer. “Deus oleum miserationis suæ non nisi in vas contritum et contribulatum infundit. Bernhard.”Förster.
20. On Jer_31:19. The reproach of my youth. “The sins of youth are not easily to be forgotten (Psa_25:7; Job_31:18). Therefore we ought to be careful so to act in our youth as not to have to chew the cud of bitter reflection in our old age. It is a comfort that past sins of youth will not injure the truly penitent. Non nocent peccata præterita, cum non placent præsentia. Augustine. To transgress no more is the best sign of repentance.” Cramer.
21. On Jer_31:20. “Comforting and weighty words, which each one should lay to heart. God loves and caresses us as a mother her good child. He remembers His promise. His heart yearns and breaks, and it is His pleasure to do us good.” Cramer. “lpsius proprium est, misereri semper et parcere.” Augustine.—“Major est Dei misericordia quam omnium hominum miseria.” Idem.
22. On Jer_31:23. The Lord bless thee, thou dwelling-place of righteousness, thou holy mountain. “Certainly no greater honor was ever done to the Jewish mountains than that the woman’s seed prayed and wept on them, was transfigured, killed and ascended above all heaven.” Zinzendorf. “ It cannot be denied that a church sanctifies a whole place …. Members of Jesus are real guardian angels, who do not exist in the imagination, but are founded on God’s promise (Mat_25:40).” Idem.
23. On Jer_31:29-30. “The so-called family curse has no influence on the servants of God; one may sleep calmly nevertheless. This does not mean that we should continue in the track of our predecessors, ex. gr., when our ancestors have gained much wealth by sinful trade, that we should continue this trade with this wealth with the hope of the divine blessing…. If this or that property, house, right, condition be afflicted with a curse, the children of God may soon by prudent separation deliver themselves from these unsafe circumstances. For nothing attaches to their persons, when they have been baptized with the blood of Jesus and are blessed by Him.” Zinzendorf.
24. On Jer_31:29-30. “In testamento novo per sarguinem mediatoris deleto paterno chirographo incipit homo paternis debitis non esse obnoxius renascendo, quibus nascendo fuerat obligatus, ipso Mediatore di cente: Ne vobis patrem dicüis in terra (Mat_23:9). Secundum hoc utique, quod alios natales, quibus non patri succederemus, sed cum patre semper viveremus, invenimus.” Augustine, contra Julian, VI. 12, in Ghisler.
25. On Jer_31:31. “In veteribus libris aut nusquam aut difficile præter hunc propheticum locum legitur facta commemoratio testamenti novi, ut omnino ipso nomine appellaretur. Nam multis locis hoc significalur et prænuntiatur futurum, sed non ita ut etiam nomen lega’ ur expressum.” Augustine, de Spir. et Lit. ad Marcellin, Cap. 19 (where to Cap. 29 there is a detailed discussion of this passage) in Ghisler.—“In the whole of the Old Testament there is no passage, in which the view is so clearly and distinctly expressed as here that the law is only ðáéäáãáãüò . And though some commentators have supposed that the passage contains only a censure of the Israelites and not of the Old Covenant, they only show thus that they have not understood the simple meaning of the words.” Ebrard. Comm. zum Hebräerbr. S. 275.
26. On Jer_31:31, sqq. “Propter veteris hominis noxam, quæ per literam jubentem et minantem minime sanabatur, dicitur illud testamentum vetus; hoc antem novum propter novitatem spiritus, quæ hominem novum sanat a vitio vetustatis.” Augustine, c. Lit. Cap. 19.
27. On Jer_31:33. “Quid sunt ergo leges Dei ab ipso Deo scriptæ in cordibus, nisi ipsa præsentia Spiritus sancti, qui est digitus Dei, quo præsente diffunditur charitas in cordibus nostrio, quæ plenitudo legis est et præcepti finis?” Augustine, l. c. Cap. 20.
28. On Jer_31:34. “Quomodo tempus est novi testamenti, de quo propheta dixit: et non docebit unusquisque civem suum, etc. nisi quia rjusdem testamenti novi æternam mercedem, id est ipsius Dei beatissimam contemplationem promittendo conjunxit?” Augustine, l. c. Cap. 24.
29. On Jer_31:33-34. “This is the blessed difference between law and Gospel, between form and substance. Therefore are the great and small alike, and the youths like the elders, the pupils more learned than their teachers, and the young wiser than the ancients (1Jn_2:20 sqq.). Here is the cause:—For I will forgive their iniquities. This is the occasion of the above; no one can effect this without it. Forgiveness of sins makes the scales fall from people’s eyes, and gives them a cheerful temper, clear conceptions, a clear head.”Zinzendorf.
30. On Jer_31:35-37. “Etsi particulares ecclesiæ intotum deficere possunt, ecclesia tamen catholica nunquam defecit aut deficiet. Obstant enim Dei amplissimæ promissiones, inter quas non ultimum locum sibi vindicut quæ hic habetur Jer_31:37.” Förster.
31. On Jer_31:38-40. “Jerusalem will one day be much greater than it has ever been. This is not to be understood literally but spiritually. Jerusalem will be wherever there are believing souls, its circle will be without end and comprise all that has been hitherto impure and lost. This it is of which the prophet is teaching, and which he presents in figures, which were intelligible to the people in his time. The hill Gareb, probably the residence of the lepers, the emblem of the sinner unmasked and smitten by God, and the cursed valley of Ben-Hinnom will be taken up into the holy city. God’s grace will one day effect all this, and Israel will thus be manifested as much more glorious than ever before.” Diedrich.
2. On Jer_30:10-12. Consolation of the church in great trial. 1. It has well deserved the trial (Jer_30:12); 2. it is therefore chastised, but with moderation; 3. it will not perish but again enjoy peace.
3. On Jer_30:17. [“The Restorer of mankind. 1. Faith in the Christian Sacrament and its attendant revelation of divine character alone answer the demand of the heart and reason of man for a higher state of moral perfection. 2. Christianity offers to maintain a communication between this world and that eternal world of holiness and truth. 3. It commends itself to our wants in the confirmation and direction of that principle of hope, which even in our daily and worldly life, we are perpetually forced to substitute for happiness, and 4. By the adorable object, which it presents to our affections.” Archer Butler—S. R. A.]
4. On Jer_31:1-2. Gesetz and Zeugniss (Law and Testimony) 1864, Heft. 1. Funeral sermon of Ahlfeld.
5. On Jer_31:2-4. lb. 1865. Heft 1. Funeral sermon of Besser, S. 32 ff.
6. On Jer_31:3. C. Fr. Hartmann (Wedding, School, Catechism and Birth-day sermons, ed. C. Chr. Eberh. Ehemann. Tüb. 1865). Wedding sermon. 1. A grateful revival in the love of God already received. 2. Earnest endeavor after a daily enjoyment of this love. 3. Daily nourishment of hope.
7. On Jer_31:3. Florey. Comfort and warning at graves. I. Bändchen, S. 253. On the attractions of God’s love towards His own children. They are, 1. innumerable and yet so frequently overlooked; 2. powerful and yet so frequently resisted; 3. rich in blessing and yet so frequently; unemployed. [For practical remarks on this text see also Tholuck, Stunden der Andacht, No. 11.—S. R. A.]
8. On Jer_31:9. Confessional sermon by Dekan V. Biarowsky in Erlangen (in Palmer’s Evang. Casual-Reden, 2 te Folge, 1 Band. Stuttgart, 1850.) Every partaking of the Lord’s supper is a return to the Lord in the promised land, and every one who is a guest at the supper rises and comes. 1. How are we to come? (weeping and praying). 2. What shall we find? (Salvation and blessing, power and life, grace and help).
9. On Jer_31:18-20. Comparison of conversion with the course of the earth and the sun. 1. The man who has fallen away is like the planet in its distance from the sun; he flees from God as far as he Song of Solomon 2. Love however does not release him: a. he is chastened (winter, cold, long nights, short days); b. he accepts the chastening and returns to proximity to the sun (summer, warmth, light, life). Comp. Brandt, Altes und Neues in i extemporirbaren Entwürfen. Nüremberg, 1829, II. 5. [The stubborn sinner submitting himself to God. I. A description of the feelings and conduct of an obstinate, impenitent sinner, while smarting under the rod of affliction: He is rebellious—till subdued. II. The new views and feelings produced by affliction through divine grace: (a) convinced of guilt and sinfulness; (b) praying; (c) reflecting on the effects of divine grace in his conversion. III. A correcting but compassionate God, watching the result, etc., (a) as a tender father mindful of his penitent child; (b) listening to his complaints, confessions and petitions; (c) declaring His determination to pardon. Payson.—S. R. A.]
10. On Jer_31:31-34. Sermon on 1 Sunday in Advent by Pastor Diechert in Gröningen, S. Stern aus Jakob. I. Stuttg. 1867.
11. On Jer_31:33-34. Do we belong to the people of God? 1. Have we holiness? 2. Have we knowledge? 3. Have we the peace promised to this people? (Caspari in Predigtbuch von Dittmar, Erlangen, 1845).
12. On Jer_31:33-34. By the new covenant in the bath of holy baptism all becomes new. 1. What was dead becomes alive 2. What was obscure becomes clear. 3. What was cold becomes warm. 4. What was bound becomes free (Florey, 1862).
Footnotes:
Jer_31:7.— øðå ìé× . ìְ as in Psa_22:31; Psa_69:6; Psa_69:27. Comp. Naegelsb. Gr., S. 227.—The accus. ùִׁîְçָä as äֶîֶãּ in Jer_31:3.
Jer_31:7.— éöäìå . Comp. Isa_10:30; Isa_12:6; Jer_5:8; Jer_50:11. The construction with áְּ , as in Isa_24:14.
Jer_31:7.—On the construction äַùְׁîִéòåּ äַìְìåּ , comp. rems. on Jer_4:5; Jer_13:18.
Jer_31:9.—Hitzig would connect àåֹáִéìֵí with what follows because it does not agree with úäðæðéí , which does not signify miseratio, clementia. But we need not use the word in this sense. [Comp. Exeg. rems. which, however, do not accord with the rendering given by Naegelsbach in the text. Henderson and Noyes adhere to the A. V.: and with supplications—wdenotos,ill I lead them.—S. R. A.]
Jer_31:10.— îîøä÷ . On the construction comp. Naegelsb. Gr., § 112, 5, d.
Jer_31:12.— àֶì - èåּá . On àֶì and its interchange with òַì comp. rems. on Jer_10:1— èåּá , in distinction from èåֹá , is never used of moral, but always of material good. Comp. Jer_2:7; Hos_3:5.
Jer_31:12.— ìãàáä òåã . Comp. Jer_31:25, and Olshausen, S. 532.