Jeremiah 30:11

30:11 For I, the Lord, affirm ¹  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ² 

Jeremiah 33:24-26

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ³  ‘The Lord has rejected the two families of Israel and Judah ⁴  that he chose.’ So they have little regard that my people will ever again be a nation. ⁵  33:25 But I, the Lord, make the following promise: ⁶  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ⁷  I will restore them ⁸  and show mercy to them.”

Jeremiah 46:28

46:28 I, the Lord, tell ⁹  you not to be afraid,

you descendants of Jacob, my servant,

for I am with you.

Though I completely destroy all the nations where I scatter you,

I will not completely destroy you.

I will indeed discipline you but only in due measure.

I will not allow you to go entirely unpunished.” ¹⁰ 

Romans 11:2-5

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ¹¹  11:4 But what was the divine response ¹²  to him? “I have kept for myself seven thousand people ¹³  who have not bent the knee to Baal.” ¹⁴ 

11:5 So in the same way at the present time there is a remnant chosen by grace.

Romans 11:26-29

11:26 And so ¹⁵  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ¹⁶ 

when I take away their sins.” ¹⁷ 

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 11:29 For the gifts and the call of God are irrevocable.

¹ tn Heb “Oracle of the Lord.”

² tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

³ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

⁴ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

⁵ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

⁶ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

⁷ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

⁸ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

⁹ tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

¹⁰ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

¹¹ sn A quotation from 1 Kgs 19:10, 14.

¹² tn Grk “the revelation,” “the oracle.”

¹³ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

¹⁴ sn A quotation from 1 Kgs 19:18.

¹⁵ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

¹⁶ sn A quotation from Isa 59:20-21.

¹⁷ sn A quotation from Isa 27:9; Jer 31:33-34.