Ezekiel 34:13

34:13 I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land.

Ezekiel 36:21

36:21 I was concerned for my holy reputation ¹  which the house of Israel profaned among the nations where they went.

Ezekiel 36:24

36:24 “‘I will take you from the nations and gather you from all the countries; then I will bring you to your land.

Isaiah 27:12-13

27:12 At that time ²  the Lord will shake the tree, ³  from the Euphrates River ⁴  to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. ⁵  27:13 At that time ⁶  a large ⁷  trumpet will be blown, and the ones lost ⁸  in the land of Assyria will come, as well as the refugees in ⁹  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ¹⁰ 

Isaiah 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹¹ 

Jeremiah 3:18

3:18 At that time ¹²  the nation of Judah and the nation of Israel will be reunited. ¹³  Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” ¹⁴ 

Jeremiah 23:3

23:3 Then I myself will regather those of my people ¹⁵  who are still alive from all the countries where I have driven them. I will bring them back to their homeland. ¹⁶  They will greatly increase in number.

Jeremiah 30:3

30:3 For I, the Lord, affirm ¹⁷  that the time will come when I will reverse the plight ¹⁸  of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors ¹⁹  and they will take possession of it once again.’” ²⁰ 

Jeremiah 30:10

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ²¹ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ²² 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ²³ 

Jeremiah 30:18

The Lord Will Restore Israel and Judah

30:18 The Lord says,

“I will restore the ruined houses of the descendants of Jacob.

I will show compassion on their ruined homes. ²⁴ 

Every city will be rebuilt on its former ruins. ²⁵ 

Every fortified dwelling will occupy its traditional site. ²⁶ 

Jeremiah 31:3

31:3 In a far-off land the Lord will manifest himself to them.

He will say to them, ‘I have loved you with an everlasting love.

That is why I have continued to be faithful to you. ²⁷ 

Jeremiah 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ²⁸  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Amos 9:14

9:14 I will bring back my people, Israel; ²⁹ 

they will rebuild the cities lying in rubble ³⁰  and settle down. ³¹ 

They will plant vineyards and drink the wine they produce; ³² 

they will grow orchards ³³  and eat the fruit they produce. ³⁴ 

Romans 11:26-31

11:26 And so ³⁵  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, ³⁶ 

when I take away their sins.” ³⁷ 

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. 11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ³⁸  receive mercy.

[36:21]  ¹ tn Heb “name.”

[27:12]  ² 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.

[27:12]  ³ tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.

[27:12]  ⁴ tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.

[27:12]  ⁵ sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).

[27:13]  ⁶ 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.

[27:13]  ⁷ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁸ tn Or “the ones perishing.”

[27:13]  ⁹ tn Or “the ones driven into.”

[27:13]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[56:8]  ¹¹ 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.”

[3:18]  ¹² tn Heb “In those days.”

[3:18]  ¹³ tn Heb “the house of Judah will walk together with the house of Israel.”

[3:18]  ¹⁴ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

[23:3]  ¹⁵ tn Heb “my sheep.”

[23:3]  ¹⁶ tn Heb “their fold.”

[30:3]  ¹⁷ tn Heb “Oracle of the Lord.”

[30:3]  ¹⁸ tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.

[30:3]  ¹⁹ tn Heb “fathers.”

[30:3]  ²⁰ sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.

[30:10]  ²¹ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ²² tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ²³ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[30:18]  ²⁴ tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.

[30:18]  ²⁵ sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.

[30:18]  ²⁶ tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.

[31:3]  ²⁷ tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” For the basis for each of these translations see the translator’s note. There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God’s love as in Ps 36:10 (cf. BDB 604 s.v. מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50.

[32:37]  ²⁸ 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.

[9:14]  ²⁹ tn This line can also be translated “I will restore the fortunes of my people, Israel” and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).

[9:14]  ³⁰ tn Or “the ruined [or “desolate”] cities.”

[9:14]  ³¹ tn Or “and live [in them].”

[9:14]  ³² tn Heb “drink their wine.”

[9:14]  ³³ tn Or “gardens.”

[9:14]  ³⁴ tn Heb “eat their fruit.”

[11:26]  ³⁵ 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).

[11:27]  ³⁶ sn A quotation from Isa 59:20-21.

[11:27]  ³⁷ sn A quotation from Isa 27:9; Jer 31:33-34.

[11:31]  ³⁸ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.