English Standard Version
not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD.
King James Bible
Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
American Standard Version
not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah.
Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt: the covenant which they made void, and I had dominion over them, saith the Lord.
English Revised Version
not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD.
Webster's Bible Translation
Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband to them, saith the LORD:
Jeremiah 31:32 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Thereupon the prophet awoke from his ecstatic sleep, and said, "My sleep was pleasant" (cf. Proverbs 3:24). Very many expositors, including Rosenmller, Umbreit, and Neumann among the moderns, understand the words, "therefore (or, because of this) I awoke," etc., as referring to God, because in what precedes and follows Jahveh speaks, and because God is sometimes, in the Psalms, called on to awake, e.g., Psalm 7:7; Psalm 35:23; Psalm 44:24, etc. But it has been properly objected to this, that the words, "my sleep was sweet" (pleasant), are inappropriate as utterances of God, inasmuch as He does not sleep; nowhere in Scripture is sleep attributed to God, and the summons to awake merely implies the non-interference on the part of God in the affairs of His people. Moreover, we would need to refer the sleeping of God, mentioned in this verse, to His dealing towards Israel during the exile, in such a way that His conduct as a powerful judge would be compared to a sweet sleep - which is inconceivable. As little can the verse be supposed to contain words of the people languishing in exile, as Jerome has taken them. For the people could not possibly compare the time of oppression during the exile to a pleasant sleep. There is thus nothing left for us but to take this verse, as the Targum, Raschi, Kimchi, Venema, Dahler, Hitzig, Hengstenberg, and others have done, as a remark by the prophet regarding his feelings when he received this revelation; and we must accept something like the paraphrase of Tholuck (die Propheten, S. 68): "Because of such glorious promises I awoke to reflect on them, and my ecstatic sleep delighted me." This view is not rendered less tenable by the objection that Jeremiah nowhere says God had revealed Himself to him in a dream, and that, in what precedes, there is not to be found any intimation that what he sets forth appeared to him as a vision. For neither is there any intimation, throughout the whole prophecy, that he received it while in a waking state. The command of God, given Jeremiah 30:2 at the first, to write in a book the words which Jahveh spoke to him, implies that the prophecy was not intended, in the first instance, to be publicly read before the people; moreover, it agrees with the assumption that he received the prophecy in a dream. But against the objection that Jeremiah never states, in any other place, in what bodily condition he was when he received his revelations from God, and that we cannot see why he should make such an intimation here - we may reply, with Ngelsbach, that this prophecy is the only one in the whole book which contains unmixed comfort, and that it is thus easy to explain why he could never forget that moment when, awaking after he had received it, he found he had experienced a sweet sleep. Still less weight is there in the objection of Graf, that one cannot comprehend why this remark stands here, because the description is evidently continued in what follows, while the dream must have ended here, when the prophet awoke. For this is against the assumption that the hand of the Lord immediately touched him again, and put him back into the ecstatic state. One might rather urge the consideration that the use of the word שׁנה, "sleep," does not certainly prove that the prophet was in the ecstatic state, from the fact that the lxx render תּר, in Genesis 2:21 and Genesis 15:2, by ἔκστασις. But wherever divine revelations were made in dreams, these of course presuppose sleep; so that the ecstatic state might also be properly called "sleep." Jeremiah adds, "And I looked," to signify that he had been thoroughly awakened, and, in complete self-consciousness, perceived that his sleep had been pleasant.
Treasury of Scripture Knowledge
although I was. or, should I have continued?
not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.
Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine;
And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar.
and in the wilderness, where you have seen how the LORD your God carried you, as a man carries his son, all the way that you went until you came to this place.'
The LORD our God made a covenant with us in Horeb.
Not with our fathers did the LORD make this covenant, but with us, who are all of us here alive today.
who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name,
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.