30:17 Yes, 1 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 2
For you have been called an outcast,
Zion, whom no one cares for.”
147:2 The Lord rebuilds Jerusalem, 3
and gathers the exiles of Israel.
11:12 He will lift a signal flag for the nations;
he will gather Israel’s dispersed people 4
and assemble Judah’s scattered people
from the four corners of the earth.
16:3 “Bring a plan, make a decision! 5
Provide some shade in the middle of the day! 6
Hide the fugitives! Do not betray 7 the one who tries to escape!
16:4 Please let the Moabite fugitives live 8 among you.
Hide them 9 from the destroyer!”
Certainly 10 the one who applies pressure will cease, 11
the destroyer will come to an end,
those who trample will disappear 12 from the earth.
56:8 The sovereign Lord says this,
the one who gathers the dispersed of Israel:
“I will still gather them up.” 18
1 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
2 tn Heb “Oracle of the
3 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
4 tn Or “the banished of Israel,” i.e., the exiles.
5 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
6 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.
7 tn Heb “disclose, uncover.”
8 tn That is, “live as resident foreigners.”
9 tn Heb “Be a hiding place for them.”
10 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
11 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
12 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
13 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
14 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
15 tn Or “the ones perishing.”
16 tn Or “the ones driven into.”
17 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
18 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”