8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west.
23:6 Under his rule 4 Judah will enjoy safety 5
and Israel will live in security. 6
This is the name he will go by:
‘The Lord has provided us with justice.’ 7
31:1 At that time I will be the God of all the clans of Israel 8
and they will be my people.
I, the Lord, affirm it!” 9
31:31 “Indeed, a time is coming,” says the Lord, 10 “when I will make a new covenant 11 with the people of Israel and Judah. 12
39:25 “Therefore this is what the sovereign Lord says: Now I will restore 13 the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.
11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 18 so that you may not be conceited: A partial hardening has happened to Israel 19 until the full number 20 of the Gentiles has come in. 11:26 And so 21 all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
1 tn Heb “In those days.”
2 tn Heb “the house of Judah will walk together with the house of Israel.”
3 tn Heb “the land that I gave your [fore]fathers as an inheritance.”
1 tn Heb “In his days [= during the time he rules].”
2 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
3 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
4 tn Heb “his name will be called ‘The
1 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
2 tn Heb “Oracle of the
1 tn Heb “Oracle of the
2 tn Or “a renewed covenant” (also in vv. 22-23).
3 tn Heb “the house of Israel and the house of Judah.”
1 tn Heb “cause to return.”
1 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
2 tn Heb “head” (so KJV, NAB, NRSV).
3 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).
4 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
2 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
3 tn Grk “fullness.”
1 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).