520 TRANSLATION, NOTES, AND COMMENTS
in Northern theology (Wang 1972: 9-11). The promise given to the Recha-
bites was unconditional (see Note for 35:19). At some point before the Exile,
the covenants to Abraham and David were expanded to cover Jerusalem and
the Temple (Isa 37:33-35 [= 2 Kgs 19:32-34]; Pss 105:8-11[=1Chr16:15-
18]; 132:11-18; cf. Isa 31:4-5; Jer 7:1-15). Ezekiel and Second Isaiah look
ahead to an "eternal covenant" between Yahweh and the nation (Ezek 16:60;
Isa 55:3; 61:8; Renaud 1986), decribed elsewhere as a covenant of "peace"
(Ezek 34:25; 37:26; Isa 54:10), or one in which Yahweh's Spirit will indwell
the people (Ezek 36:27-28; Isa 59:21). These varied descriptions of a future
covenant were part of a larger messianic hope taking shape at the time. The ser-
vant figure of Second Isaiah will personally embody the new covenant (Isa 42:6;
49:8), and through this servant other nations will be brought into covenant re-
lation (Isa 55: 1-5; Muilenburg l 956a: 405). Malachi's "messenger of the cove-
nant," finally, is cast as a priestly figure (Mal 3:1; cf. 2:1-9). The idea of an
"eternal covenant" survives in postexilic Judaism, including the Essenes, and
the Christian Church, which claims to be a fulfillment of this prophecy. See
Excursus IV: "The New Covenant in the Literature of Judaism, Including
Qumran," and Excursus V: "The New Covenant in the New Testament and
Patristic Literature to A.D. 325," at the end of 31 :31-34.
in which I will not tum away from them to do good to them. The Hebrew ac-
tually reads, "I will not turn away from after them (lo>_>asub me>a~arehem),"
which is strange because of an assumed anthromorphism. The idea seems to
be that Yahweh, in times past, has followed behind his covenant people and
seen <leleslable sights, e.g., disgusting idols, and turned to walk ::1way. But in the
future, Yahweh says he will uol do this. The same imagery, basically, is present
in Deut 23:15(Eng 23:14], where it says that excrement in the camp must be
covered up because Yahweh on a walk through the camp might come upon it,
in which case the people are warned: "He will turn away from after you" (sab
me>a~areyka). Calvin says that the >aser should not be translated here as the
relative pronoun, but as "because." However, it makes better sense for Yahweh
to say that he will not turn away from his people because of the eternal cove-
nant, rather than to state things the other way around.
to do good to them. The LXX omits, doubtless again due to haplography (ho-
moeoteleuton: m ... m). See also Migsch 1996: 360 n. 127.
and the fear of me I will put in their hearts so they may not tum away from
me. This repetition of what has already been stated in v 39 may be for the pur-
pose of juxtaposing correlative ideas-not wording-in the phrases, "I will
not turn away from them," and "so they may not turn away from me." The
covenant people "turned away" (stlr) from Yahweh in the wilderness when
they made the golden calf (Exod 32:8; Deut 9:12). Compare the admonitions
in 1Sam12:20 and Deut 11:16-17.
- And I will rejoice over them to do them good. A disposition on the part of
Yahweh when he was building up his people (Deut 28:63), now promised to re-
turn in their restoration. See also Deut 30:9; Zeph 3:17; Isa 62:5; and 65:19.
The LXX has "and I will watch over (episkepsomai) to do them good," which
