Jeremiah 23:3-4

23:3 Then I myself will regather those of my people ¹  who are still alive from all the countries where I have driven them. I will bring them back to their homeland. ²  They will greatly increase in number. 23:4 I will install rulers ³  over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. ⁴  I, the Lord, promise it! ⁵ 

Jeremiah 23:8

23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel ⁶  from the land of the north and from all the other lands where he had banished ⁷  them.” ⁸  At that time they will live in their own land.’”

[23:3]  ¹ tn Heb “my sheep.”

[23:3]  ² tn Heb “their fold.”

[23:4]  ³ tn Heb “shepherds.”

[23:4]  ⁴ tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).

[23:4]  ⁵ tn Heb “Oracle of the Lord.”

[23:8]  ⁶ tn Heb “descendants of the house of Israel.”

[23:8]  ⁷ tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.

[23:8]  ⁸ tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.