1 Kings 8:30

8:30 Respond to the request of your servant and your people Israel for this place. ¹  Hear from inside your heavenly dwelling place ²  and respond favorably. ³ 

Ezra 1:1-6

The Decree of Cyrus

1:1 ⁴ In the first ⁵  year of King Cyrus of Persia, in order to fulfill the Lord’s message ⁶  spoken through ⁷  Jeremiah, ⁸  the Lord stirred the mind ⁹  of King Cyrus of Persia. He disseminated ¹⁰  a proclamation ¹¹  throughout his entire kingdom, announcing in a written edict ¹²  the following: ¹³ 

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ¹⁴  for him in Jerusalem, ¹⁵  which is in Judah. 1:3 Anyone from ¹⁶  his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors ¹⁷  with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders ¹⁸  of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready ¹⁹  to go up in order to build the temple of the Lord in Jerusalem. ²⁰  1:6 All their neighbors assisted ²¹  them with silver utensils, ²²  gold, equipment, animals, and expensive gifts, not to mention ²³  all the voluntary offerings.

Psalms 106:47

106:47 Deliver us, O Lord, our God!

Gather us from among the nations!

Then we will give thanks ²⁴  to your holy name,

and boast about your praiseworthy deeds. ²⁵ 

Jeremiah 31:4-9

31:4 I will rebuild you, my dear children Israel, ²⁶ 

so that you will once again be built up.

Once again you will take up the tambourine

and join in the happy throng of dancers. ²⁷ 

31:5 Once again you will plant vineyards

on the hills of Samaria. ²⁸ 

Those who plant them

will once again enjoy their fruit. ²⁹ 

31:6 Yes, a time is coming

when watchmen ³⁰  will call out on the mountains of Ephraim,

“Come! Let us go to Zion

to worship the Lord our God!”’” ³¹ 

31:7 Moreover, ³²  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ³³ 

Make your praises heard. ³⁴ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ³⁵ 

31:8 Then I will reply, ³⁶  ‘I will bring them back from the land of the north.

I will gather them in from the distant parts of the earth.

Blind and lame people will come with them,

so will pregnant women and women about to give birth.

A vast throng of people will come back here.

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ³⁷ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ³⁸ 

I will do this because I am Israel’s father;

Ephraim ³⁹  is my firstborn son.’”

Jeremiah 31:27

Israel and Judah Will Be Repopulated

31:27 “Indeed, a time is coming,” ⁴⁰  says the Lord, ⁴¹  “when I will cause people and animals to sprout up in the lands of Israel and Judah. ⁴² 

Jeremiah 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ⁴³  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Jeremiah 33:10-13

33:10 “I, the Lord, say: ⁴⁴  ‘You and your people are saying ⁴⁵  about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem ⁴⁶  will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. 33:11 Once again there will be sounds ⁴⁷  of joy and gladness and the glad celebrations of brides and grooms. ⁴⁸  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ⁴⁹  For I, the Lord, affirm ⁵⁰  that I will restore the land to what it was ⁵¹  in days of old.’ ⁵² 

33:12 “I, the Lord who rules over all, say: ⁵³  ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. 33:13 I, the Lord, say that shepherds will once again count their sheep as they pass into the fold. ⁵⁴  They will do this in all the towns in the southern hill country, the western foothills, the southern hill country, the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’ ⁵⁵ 

Daniel 9:12

9:12 He has carried out his threats ⁵⁶  against us and our rulers ⁵⁷  who were over ⁵⁸  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 9:19

9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ⁵⁹ 

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ⁶⁰  to restore and rebuild

Jerusalem ⁶¹  until an anointed one, a prince arrives, ⁶² 

there will be a period of seven weeks ⁶³  and sixty-two weeks.

It will again be built, ⁶⁴  with plaza and moat,

but in distressful times.

Amos 7:2

7:2 When they had completely consumed the earth’s vegetation, I said,

“Sovereign Lord, forgive Israel! ⁶⁵ 

How can Jacob survive? ⁶⁶ 

He is too weak!” ⁶⁷ 

[8:30]  ¹ tn Heb “listen to the request of your servant and your people Israel which they are praying concerning this place.”

[8:30]  ² tn Heb “and you, hear inside your dwelling place, inside heaven.” The precise nuance of the preposition אֶל (’el), used here with the verb “hear,” is unclear. One expects the preposition “from,” which appears in the parallel text in 2 Chr 6:21. The nuance “inside; among” is attested for אֶל (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (“from inside”) is based on the demands of the immediate context rather than attested usage elsewhere.

[8:30]  ³ tn Heb “hear and forgive.”

[1:1]  ⁴ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ⁵ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ⁶ tn Heb “the word of the Lord.”

[1:1]  ⁷ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  ⁸ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ⁹ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ¹⁰ tn Heb “caused to pass.”

[1:1]  ¹¹ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ¹² sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ¹³ tn Heb “in writing, saying.”

[1:2]  ⁷ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ¹⁰ tn Heb “from all.”

[1:4]  ¹³ tn Heb “the men of his place.”

[1:5]  ¹⁶ tn Heb “the heads of the fathers.”

[1:5]  ¹⁷ tn Heb “arose.”

[1:5]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:6]  ¹⁹ tn Heb “strengthened their hands.”

[1:6]  ²⁰ tc The MT reads בִּכְלֵי־כֶסֶף (bikhley khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol-bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (בּ); and (3) an alternate vocalization tradition of the first term.

[1:6]  ²¹ tn Heb “besides” or “in addition to.”

[106:47]  ²² tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ²³ tn Heb “to boast in your praise.”

[31:4]  ²⁵ tn Heb “Virgin Israel.”

[31:4]  ²⁶ sn Contrast Jer 7:34 and 25:10.

[31:5]  ²⁸ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[31:5]  ²⁹ sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the Lord (cf. Lev 19:23-25).

[31:6]  ³¹ sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.

[31:6]  ³² sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722 b.c.

[31:7]  ³⁴ tn See the translator’s notes on 30:5, 12.

[31:7]  ³⁵ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ³⁶ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ³⁷ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[31:8]  ³⁷ tn The words “And I will reply” are not in the text but the words vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.

[31:9]  ⁴⁰ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ⁴¹ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ⁴² sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:27]  ⁴³ tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.

[31:27]  ⁴⁴ tn Heb “Oracle of the Lord.”

[31:27]  ⁴⁵ tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.

[32:37]  ⁴⁶ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[33:10]  ⁴⁹ tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.

[33:10]  ⁵⁰ tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.

[33:10]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:11]  ⁵² tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ⁵³ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ⁵⁴ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ⁵⁵ tn Heb “Oracle of the Lord.”

[33:11]  ⁵⁶ tn Or “I will restore the fortunes of the land.”

[33:11]  ⁵⁷ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:12]  ⁵⁵ tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”

[33:13]  ⁵⁸ sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37.

[33:13]  ⁵⁹ sn Compare Jer 32:44.

[9:12]  ⁶¹ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁶² tn Heb “our judges.”

[9:12]  ⁶³ tn Heb “who judged.”

[9:19]  ⁶⁴ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[9:25]  ⁶⁷ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁶⁹ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁷⁰ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ⁷¹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[7:2]  ⁷⁰ tn “Israel” is supplied in the translation for clarity.

[7:2]  ⁷¹ tn Heb “stand” (so ASV, NAB, NASB, NRSV).

[7:2]  ⁷² tn Heb “small.”