Discovery BoxIsaiah 35:3-4
Context35:3 Strengthen the hands that have gone limp,
steady the knees that shake! 1
“Be strong! Do not fear!
Look, your God comes to avenge!
With divine retribution he comes to deliver you.” 3
Isaiah 40:1-2
Context40:1 “Comfort, comfort my people,”
says your 4 God.
40:2 “Speak kindly to 5 Jerusalem, 6 and tell her
that her time of warfare is over, 7
that her punishment is completed. 8
For the Lord has made her pay double 9 for all her sins.”
Isaiah 49:13-26
Context49:13 Shout for joy, O sky! 10
Rejoice, O earth!
Let the mountains give a joyful shout!
For the Lord consoles his people
and shows compassion to the 11 oppressed.
49:14 “Zion said, ‘The Lord has abandoned me,
the sovereign master 12 has forgotten me.’
49:15 Can a woman forget her baby who nurses at her breast? 13
Can she withhold compassion from the child she has borne? 14
Even if mothers 15 were to forget,
I could never forget you! 16
49:16 Look, I have inscribed your name 17 on my palms;
your walls are constantly before me.
49:17 Your children hurry back,
while those who destroyed and devastated you depart.
All of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
49:19 Yes, your land lies in ruins;
it is desolate and devastated. 19
But now you will be too small to hold your residents,
and those who devoured you will be far away.
49:20 Yet the children born during your time of bereavement
will say within your hearing,
‘This place is too cramped for us, 20
make room for us so we can live here.’ 21
49:21 Then you will think to yourself, 22
‘Who bore these children for me?
I was bereaved and barren,
dismissed and divorced. 23
Who raised these children?
Look, I was left all alone;
where did these children come from?’”
49:22 This is what the sovereign Lord says:
“Look I will raise my hand to the nations;
I will raise my signal flag to the peoples.
They will bring your sons in their arms
and carry your daughters on their shoulders.
49:23 Kings will be your children’s 24 guardians;
their princesses will nurse your children. 25
With their faces to the ground they will bow down to you
and they will lick the dirt on 26 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
49:24 Can spoils be taken from a warrior,
or captives be rescued from a conqueror? 27
49:25 Indeed,” says the Lord,
“captives will be taken from a warrior;
spoils will be rescued from a conqueror.
I will oppose your adversary
and I will rescue your children.
49:26 I will make your oppressors eat their own flesh;
they will get drunk on their own blood, as if it were wine. 28
Then all humankind 29 will recognize that
I am the Lord, your deliverer,
your protector, 30 the powerful ruler of Jacob.” 31
Isaiah 51:3-23
Context51:3 Certainly the Lord will console Zion;
he will console all her ruins.
He will make her wilderness like Eden,
her desert like the Garden of the Lord.
Happiness and joy will be restored to 32 her,
thanksgiving and the sound of music.
51:4 Pay attention to me, my people!
Listen to me, my people!
For 33 I will issue a decree, 34
I will make my justice a light to the nations. 35
51:5 I am ready to vindicate, 36
I am ready to deliver, 37
I will establish justice among the nations. 38
The coastlands 39 wait patiently for me;
they wait in anticipation for the revelation of my power. 40
51:6 Look up at the sky!
Look at the earth below!
For the sky will dissipate 41 like smoke,
and the earth will wear out like clothes;
its residents will die like gnats.
But the deliverance I give 42 is permanent;
the vindication I provide 43 will not disappear. 44
51:7 Listen to me, you who know what is right,
you people who are aware of my law! 45
Don’t be afraid of the insults of men;
don’t be discouraged because of their abuse!
51:8 For a moth will eat away at them like clothes;
a clothes moth will devour them like wool.
But the vindication I provide 46 will be permanent;
the deliverance I give will last.”
51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 47
Wake up as in former times, as in antiquity!
Did you not smash 48 the Proud One? 49
Did you not 50 wound the sea monster? 51
51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 52 a path through the depths of the sea,
so those delivered from bondage 53 could cross over?
51:11 Those whom the Lord has ransomed will return;
they will enter Zion with a happy shout.
Unending joy will crown them, 54
happiness and joy will overwhelm 55 them;
grief and suffering will disappear. 56
51:12 “I, I am the one who consoles you. 57
Why are you afraid of mortal men,
of mere human beings who are as short-lived as grass? 58
51:13 Why do you forget 59 the Lord, who made you,
who stretched out the sky 60
and founded the earth?
Why do you constantly tremble all day long 61
at the anger of the oppressor,
when he makes plans to destroy?
Where is the anger of the oppressor? 62
51:14 The one who suffers 63 will soon be released;
he will not die in prison, 64
he will not go hungry. 65
51:15 I am the Lord your God,
who churns up the sea so that its waves surge.
The Lord who commands armies is his name!
51:16 I commission you 66 as my spokesman; 67
I cover you with the palm of my hand, 68
to establish 69 the sky and to found the earth,
to say to Zion, ‘You are my people.’” 70
51:17 Wake up! Wake up!
Get up, O Jerusalem!
You drank from the cup the Lord passed to you,
which was full of his anger! 71
You drained dry
the goblet full of intoxicating wine. 72
51:18 There was no one to lead her
among all the children she bore;
there was no one to take her by the hand
among all the children she raised.
51:19 These double disasters confronted you.
But who feels sorry for you?
Destruction and devastation,
famine and sword.
But who consoles you? 73
51:20 Your children faint;
they lie at the head of every street
like an antelope in a snare.
They are left in a stupor by the Lord’s anger,
by the battle cry of your God. 74
51:21 So listen to this, oppressed one,
who is drunk, but not from wine!
51:22 This is what your sovereign master, 75 the Lord your God, says:
“Look, I have removed from your hand
the cup of intoxicating wine, 76
the goblet full of my anger. 77
You will no longer have to drink it.
51:23 I will put it into the hand of your tormentors 78
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
Jeremiah 3:12-24
Context3:12 “Go and shout this message to my people in the countries in the north. 79 Tell them,
‘Come back to me, wayward Israel,’ says the Lord.
‘I will not continue to look on you with displeasure. 80
For I am merciful,’ says the Lord.
‘I will not be angry with you forever.
3:13 However, you must confess that you have done wrong, 81
and that you have rebelled against the Lord your God.
You must confess 82 that you have given yourself to 83 foreign gods under every green tree,
and have not obeyed my commands,’ says the Lord.
3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 84 If you do, 85 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion. 3:15 I will give you leaders 86 who will be faithful to me. 87 They will lead you with knowledge and insight. 3:16 In those days, your population will greatly increase 88 in the land. At that time,” says the Lord, “people will no longer talk about having the ark 89 that contains the Lord’s covenant with us. 90 They will not call it to mind, remember it, or miss it. No, that will not be done any more! 91 3:17 At that time the city of Jerusalem 92 will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 93 They will no longer follow the stubborn inclinations of their own evil hearts. 94 3:18 At that time 95 the nation of Judah and the nation of Israel will be reunited. 96 Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” 97
‘Oh what a joy it would be for me to treat you like a son! 99
What a joy it would be for me to give 100 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 101
I thought you would call me, ‘Father’ 102
and would never cease being loyal to me. 103
3:20 But, you have been unfaithful to me, nation of Israel, 104
like an unfaithful wife who has left her husband,” 105
says the Lord.
3:21 “A noise is heard on the hilltops.
It is the sound of the people of Israel crying and pleading to their gods.
Indeed they have followed sinful ways; 106
they have forgotten to be true to the Lord their God. 107
3:22 Come back to me, you wayward people.
I want to cure your waywardness. 108
Say, 109 ‘Here we are. We come to you
because you are the Lord our God.
3:23 We know our noisy worship of false gods
on the hills and mountains did not help us. 110
We know that the Lord our God
is the only one who can deliver Israel. 111
3:24 From earliest times our worship of that shameful god, Baal,
has taken away 112 all that our ancestors 113 worked for.
It has taken away our flocks and our herds,
and even our sons and daughters.
Jeremiah 30:18-22
Context30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 114
Every city will be rebuilt on its former ruins. 115
Every fortified dwelling will occupy its traditional site. 116
30:19 Out of those places you will hear songs of thanksgiving 117
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away. 118
I will bring them honor and they will no longer be despised.
30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 119
and I will punish all who try to oppress them.
30:21 One of their own people will be their leader.
Their ruler will come from their own number. 120
I will invite him to approach me, and he will do so. 121
For no one would dare approach me on his own. 122
I, the Lord, affirm it! 123
30:22 Then you will again be my people
and I will be your God. 124
Jeremiah 31:1-37
Context31:1 At that time I will be the God of all the clans of Israel 125
and they will be my people.
I, the Lord, affirm it!” 126
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 127
will find favor in the wilderness
as they journey to find rest for themselves.
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. 128
31:4 I will rebuild you, my dear children Israel, 129
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. 130
31:5 Once again you will plant vineyards
on the hills of Samaria. 131
Those who plant them
will once again enjoy their fruit. 132
31:6 Yes, a time is coming
when watchmen 133 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 134
31:7 Moreover, 135 the Lord says,
“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations. 136
Make your praises heard. 137
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’ 138
31:8 Then I will reply, 139 ‘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. 140
I will lead them besides streams of water,
along smooth paths where they will never stumble. 141
I will do this because I am Israel’s father;
Ephraim 142 is my firstborn son.’”
31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 143 from those who had overpowered them. 144
31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 145 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 146 “At that time young women will dance and be glad.
Young men and old men will rejoice. 147
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
31:14 I will provide the priests with abundant provisions. 148
My people will be filled to the full with the good things I provide.”
31:15 The Lord says,
“A sound is heard in Ramah, 149
a sound of crying in bitter grief.
It is the sound of Rachel weeping for her children
and refusing to be comforted, because her children are gone.” 150
31:16 The Lord says to her, 151
“Stop crying! Do not shed any more tears! 152
For your heartfelt repentance 153 will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it! 154
31:17 Indeed, there is hope for your posterity. 155
Your children will return to their own territory.
I, the Lord, affirm it! 156
31:18 I have indeed 157 heard the people of Israel 158 say mournfully,
‘We were like a calf untrained to the yoke. 159
You disciplined us and we learned from it. 160
Let us come back to you and we will do so, 161
for you are the Lord our God.
31:19 For after we turned away from you we repented.
After we came to our senses 162 we beat our breasts in sorrow. 163
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 164
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 165
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 166
and will surely have compassion on them.
I, the Lord, affirm it! 167
31:21 I will say, 168 ‘My dear children of Israel, 169 keep in mind
the road you took when you were carried off. 170
Mark off in your minds the landmarks.
Make a mental note of telltale signs marking the way back.
Return, my dear children of Israel.
Return to these cities of yours.
31:22 How long will you vacillate, 171
you who were once like an unfaithful daughter? 172
For I, the Lord, promise 173 to bring about something new 174 on the earth,
something as unique as a woman protecting a man!’” 175
31:23 The Lord God of Israel who rules over all 176 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 177 of Jerusalem, 178
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 179
31:24 The land of Judah will be inhabited by people who live in its towns
as well as by farmers and shepherds with their flocks. 180
31:25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint. 181
31:26 Then they will say, ‘Under these conditions I can enjoy sweet sleep
when I wake up and look around.’” 182
31:27 “Indeed, a time is coming,” 183 says the Lord, 184 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 185 31:28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. 186 I, the Lord, affirm it!” 187
31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ 188 31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. 189
31:31 “Indeed, a time is coming,” says the Lord, 190 “when I will make a new covenant 191 with the people of Israel and Judah. 192 31:32 It will not be like the old 193 covenant that I made with their ancestors 194 when I delivered them 195 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 196 says the Lord. 197 31:33 “But I will make a new covenant with the whole nation of Israel 198 after I plant them back in the land,” 199 says the Lord. 200 “I will 201 put my law within them 202 and write it on their hearts and minds. 203 I will be their God and they will be my people. 204
31:34 “People will no longer need to teach their neighbors and relatives to know me. 205 For all of them, from the least important to the most important, will know me,” 206 says the Lord. “For 207 I will forgive their sin and will no longer call to mind the wrong they have done.”
31:35 The Lord has made a promise to Israel.
He promises it as the one who fixed the sun to give light by day
and the moon and stars to give light by night.
He promises it as the one who stirs up the sea so that its waves roll.
He promises it as the one who is known as the Lord who rules over all. 208
31:36 The Lord affirms, 209 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 210
31:37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done. 211
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,” 212
says the Lord. 213
Jeremiah 32:36-41
Context32:36 “You and your people 214 are right in saying, ‘War, 215 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 216 But now I, the Lord God of Israel, have something further to say about this city: 217 32:37 ‘I will certainly regather my people from all the countries where I will have exiled 218 them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. 219 32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 220 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 221 with them that I will never stop doing good to them. 222 I will fill their hearts and minds with respect for me so that 223 they will never again turn 224 away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them 225 firmly in the land.’
Jeremiah 33:6-26
Context33:6 But I will most surely 226 heal the wounds of this city and restore it and its people to health. 227 I will show them abundant 228 peace and security. 33:7 I will restore Judah and Israel 229 and will rebuild them as they were in days of old. 230 33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. 231 33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ 232
33:10 “I, the Lord, say: 233 ‘You and your people are saying 234 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 235 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 236 of joy and gladness and the glad celebrations of brides and grooms. 237 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.” 238 For I, the Lord, affirm 239 that I will restore the land to what it was 240 in days of old.’ 241
33:12 “I, the Lord who rules over all, say: 242 ‘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. 243 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.’ 244
33:14 “I, the Lord, affirm: 245 ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 246 33:15 In those days and at that time I will raise up for them a righteous descendant 247 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 248 and Jerusalem 249 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 250 33:17 For I, the Lord, promise: “David will never lack a successor to occupy 251 the throne over the nation of Israel. 252 33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” 253
33:19 The Lord spoke further to Jeremiah. 254 33:20 “I, Lord, make the following promise: 255 ‘I have made a covenant with the day 256 and with the night that they will always come at their proper times. Only if you people 257 could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 258 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 259
33:23 The Lord spoke still further to Jeremiah. 260 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 261 ‘The Lord has rejected the two families of Israel and Judah 262 that he chose.’ So they have little regard that my people will ever again be a nation. 263 33:25 But I, the Lord, make the following promise: 264 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, 265 I will restore them 266 and show mercy to them.”
Ezekiel 34:22-31
Context34:22 I will save my sheep; they will no longer be prey. I will judge between one sheep and another.
34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. 267 He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince 268 among them; I, the Lord, have spoken!
34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely 269 in the wilderness and even sleep in the woods. 270 34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. 271 34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid. 34:29 I will prepare for them a healthy 272 planting. They will no longer be victims 273 of famine in the land and will no longer bear the insults of the nations. 34:30 Then they will know that I, the Lord their God, am with them, 274 and that they are my people, the house of Israel, declares the sovereign Lord. 275 34:31 And you, my sheep, the sheep of my pasture, are my people, 276 and I am your God, declares the sovereign Lord.’”
Ezekiel 36:8-15
Context36:8 “‘But you, mountains of Israel, will grow your branches, and bear your fruit for my people Israel; for they will arrive soon. 277 36:9 For indeed, I am on your side; 278 I will turn to you, and you will be plowed and planted. 36:10 I will multiply your people 279 – the whole house of Israel, all of it. The cities will be populated and the ruins rebuilt. 36:11 I will increase the number of people and animals on you; they will increase and be fruitful. 280 I will cause you to be inhabited as in ancient times, and will do more good for you than at the beginning of your history. 281 Then you will know that I am the Lord. 36:12 I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children.
36:13 “‘This is what the sovereign Lord says: Because they are saying to you, “You are a devourer of men, and bereave your nation of children,” 36:14 therefore you will no longer devour people and no longer bereave your nation of children, declares the sovereign Lord. 36:15 I will no longer subject you to 282 the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave 283 your nation, declares the sovereign Lord.’”
Ezekiel 37:11-28
Context37:11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’ 37:12 Therefore prophesy, and tell them, ‘This is what the sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. 37:13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. 37:14 I will place my breath 284 in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”
37:15 The word of the Lord came to me: 37:16 “As for you, son of man, take one branch, and write on it, ‘For Judah, and for the Israelites associated with him.’ Then take another branch and write on it, ‘For Joseph, the branch of Ephraim and all the house of Israel associated with him.’ 37:17 Join 285 them as one stick; 286 they will be as one in your hand. 37:18 When your people 287 say to you, ‘Will you not tell us what these things mean?’ 37:19 tell them, ‘This is what the sovereign Lord says: Look, I am about to take the branch of Joseph which is in the hand of Ephraim and the tribes of Israel associated with him, and I will place them on the stick of Judah, 288 and make them into one stick – they will be one in my hand.’ 289 37:20 The sticks you write on will be in your hand in front of them. 37:21 Then tell them, ‘This is what the sovereign Lord says: Look, I am about to take the Israelites from among the nations where they have gone. I will gather them from round about and bring them to their land. 37:22 I will make them one nation in the land, on the mountains of Israel, and one king will rule over them all. They will never again be two nations and never again be divided into two kingdoms. 290 37:23 They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness 291 by which they sinned. I will purify them; they will become my people and I will become their God.
37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow 292 my regulations and carefully observe my statutes. 293 37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever. 37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. 294 I will establish them, 295 increase their numbers, and place my sanctuary among them forever. 37:27 My dwelling place will be with them; I will be their God, and they will be my people. 37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” 296
Ezekiel 39:25-29
Context39:25 “Therefore this is what the sovereign Lord says: Now I will restore 297 the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name. 39:26 They will bear their shame for all their unfaithful acts against me, when they live securely on their land with no one to make them afraid. 39:27 When I have brought them back from the peoples and gathered them from the countries of their enemies, I will magnify myself among them in the sight of many nations. 39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile 298 any longer. 39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, 299 declares the sovereign Lord.”
Amos 9:11-15
Context9:11 “In that day I will rebuild the collapsing hut 300 of David.
I will seal its 301 gaps,
repair its 302 ruins,
and restore it to what it was like in days gone by. 303
9:12 As a result they 304 will conquer those left in Edom 305
and all the nations subject to my rule.” 306
The Lord, who is about to do this, is speaking!
9:13 “Be sure of this, 307 the time is 308 coming,” says the Lord,
“when the plowman will catch up to the reaper 309
and the one who stomps the grapes 310 will overtake 311 the planter. 312
Juice will run down the slopes, 313
it will flow down all the hillsides. 314
9:14 I will bring back my people, Israel; 315
they will rebuild the cities lying in rubble 316 and settle down. 317
They will plant vineyards and drink the wine they produce; 318
they will grow orchards 319 and eat the fruit they produce. 320
9:15 I will plant them on their land
and they will never again be uprooted from the 321 land I have given them,”
says the Lord your God.
Micah 7:14-20
Context7:14 Shepherd your people with your shepherd’s rod, 322
the flock that belongs to you, 323
the one that lives alone in a thicket,
in the midst of a pastureland. 324
Allow them to graze in Bashan and Gilead, 325
as they did in the old days. 326
7:15 “As in the days when you departed from the land of Egypt,
I will show you 327 miraculous deeds.” 328
7:16 Nations will see this and be disappointed by 329 all their strength,
they will put their hands over their mouths,
and act as if they were deaf. 330
7:17 They will lick the dust like a snake,
like serpents crawling on the ground. 331
They will come trembling from their strongholds
to the Lord our God; 332
they will be terrified 333 of you. 334
7:18 There is no other God like you! 335
You 336 forgive sin
and pardon 337 the rebellion
of those who remain among your people. 338
You do not remain angry forever, 339
but delight in showing loyal love.
7:19 You will once again 340 have mercy on us;
you will conquer 341 our evil deeds;
you will hurl our 342 sins into the depths of the sea. 343
7:20 You will be loyal to Jacob
and extend your loyal love to Abraham, 344
which you promised on oath to our ancestors 345
in ancient times. 346
Zephaniah 3:9-20
Context3:9 Know for sure that I will then enable
the nations to give me acceptable praise. 347
All of them will invoke the Lord’s name when they pray, 348
and will worship him in unison. 349
3:10 From beyond the rivers of Ethiopia, 350
those who pray to me 351 will bring me tribute.
3:11 In that day you 352 will not be ashamed of all your rebelliousness against me, 353
for then I will remove from your midst those who proudly boast, 354
and you will never again be arrogant on my holy hill.
3:12 I will leave in your midst a humble and meek group of people, 355
and they will find safety in the Lord’s presence. 356
3:13 The Israelites who remain 357 will not act deceitfully.
They will not lie,
and a deceitful tongue will not be found in their mouth.
Indeed, they will graze peacefully like sheep 358 and lie down;
no one will terrify them.”
3:14 Shout for joy, Daughter Zion! 359
Shout out, Israel!
Be happy and boast with all your heart, Daughter Jerusalem!
3:15 The Lord has removed the judgment against you; 360
he has turned back your enemy.
Israel’s king, the Lord, is in your midst!
You no longer need to fear disaster.
3:16 On that day they will say 361 to Jerusalem,
“Don’t be afraid, Zion!
Your hands must not be paralyzed from panic! 362
3:17 The Lord your God is in your midst;
he is a warrior who can deliver.
He takes great delight in you; 363
he renews you by his love; 364
he shouts for joy over you.” 365
3:18 “As for those who grieve because they cannot attend the festivals –
I took them away from you;
they became tribute and were a source of shame to you. 366
3:19 Look, at that time I will deal with those who mistreated you.
I will rescue the lame sheep 367
and gather together the scattered sheep.
I will take away their humiliation
and make the whole earth admire and respect them. 368
3:20 At that time I will lead you –
at the time I gather you together. 369
Be sure of this! 370 I will make all the nations of the earth respect and admire you 371
when you see me restore you,” 372 says the Lord.
Zechariah 1:12-17
Context1:12 The angel of the Lord then asked, “Lord who rules over all, 373 how long before you have compassion on Jerusalem 374 and the other cities of Judah which you have been so angry with for these seventy years?” 375 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 376 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 377 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 378 toward Jerusalem 379 and will rebuild my temple 380 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
Zechariah 8:19-23
Context8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth 381 months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” 382
Romans 11:26-27
Context11:26 And so 383 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, 384
when I take away their sins.” 385
[35:3] 1 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
[35:4] 2 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
[35:4] 3 tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
[40:1] 4 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.
[40:2] 5 tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
[40:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[40:2] 7 tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
[40:2] 8 tn Heb “that her punishment is accepted [as satisfactory].”
[40:2] 9 tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
[49:13] 10 tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[49:13] 11 tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).
[49:14] 12 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[49:15] 13 tn Heb “her suckling”; NASB “her nursing child.”
[49:15] 14 tn Heb “so as not to have compassion on the son of her womb?”
[49:15] 15 tn Heb “these” (so ASV, NASB).
[49:15] 16 sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.
[49:16] 17 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
[49:18] 18 tn Heb “Lift up around your eyes and see.”
[49:19] 19 tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.
[49:20] 20 tn Heb “me.” The singular is collective.
[49:20] 21 tn Heb “draw near to me so I can dwell.”
[49:21] 22 tn Heb “and you will say in your heart.”
[49:21] 23 tn Or “exiled and thrust away”; NIV “exiled and rejected.”
[49:23] 24 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
[49:23] 25 tn Heb “you.” See the preceding note.
[49:23] 26 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
[49:24] 27 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25).
[49:26] 28 sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.
[49:26] 29 tn Heb “flesh” (so KJV, NASB).
[49:26] 30 tn Heb “your redeemer.” See the note at 41:14.
[49:26] 31 tn Heb “the powerful [one] of Jacob.” See 1:24.
[51:3] 32 tn Heb “found in” (so NAB, NASB, NIV, NRSV).
[51:4] 34 tn Heb “instruction [or “a law”] will go out from me.”
[51:4] 35 tn Heb “and my justice for a light to the nations I will cause to rest.”
[51:5] 36 tn Heb “my righteousness [or “vindication”] is near.”
[51:5] 37 tn Heb “my deliverance goes forth.”
[51:5] 38 tn Heb “and my arms will judge [on behalf of] nations.”
[51:5] 39 tn Or “islands” (NIV); TEV “Distant lands.”
[51:5] 40 tn Heb “for my arm” (so NIV, NRSV).
[51:6] 41 tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.
[51:6] 42 tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”
[51:6] 43 tn Heb “my righteousness [or “vindication”].”
[51:6] 44 tn Heb “will not be shattered [or “dismayed”].”
[51:7] 45 tn Heb “people (who have) my law in their heart.”
[51:8] 46 tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”
[51:9] 47 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
[51:9] 48 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
[51:9] 49 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
[51:9] 50 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
[51:9] 51 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
[51:10] 52 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
[51:10] 53 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
[51:11] 54 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[51:11] 55 tn Heb “overtake” (so NIV); NASB “they will obtain.”
[51:11] 56 tn Heb “grief and groaning will flee.”
[51:12] 57 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.
[51:12] 58 tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.
[51:13] 59 tn Heb “and that you forget.”
[51:13] 60 tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[51:13] 61 tn Heb “and that you tremble constantly all the day.”
[51:13] 62 tn The question anticipates the answer, “Ready to disappear!” See v. 14.
[51:14] 63 tn Heb “who is stooped over” (under a burden).
[51:14] 64 tn Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”
[51:14] 65 tn Heb “he will not lack his bread.”
[51:16] 66 tn The addressee (second masculine singular, as in vv. 13, 15) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12-13 and the reference to the exiles in v. 14). However, it seems unlikely that they are addressed in v. 16, for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, “you are my people.” The addressee is distinct from the exiles. The language of v. 16a is reminiscent of 49:2 and 50:4, where the Lord’s special servant says he is God’s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1-15, now responds to this servant, who spoke just prior to this in 50:4-11.
[51:16] 67 tn Heb “I place my words in your mouth.”
[51:16] 68 tn Heb “with the shadow of my hand.”
[51:16] 69 tc The Hebrew text has לִנְטֹעַ (lintoa’, “to plant”). Several scholars prefer to emend this form to לִנְטֹת (lintot) from נָטָה (natah, “to stretch out”); see v. 13, as well as 40:22; 42:5; 44:24; 45:12; cf. NAB, NCV, NRSV. However, since the Qumran scroll 1QIsaa, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.
[51:16] 70 tn The infinitives in v. 16b are most naturally understood as indicating the purpose of the divine actions described in v. 16a. The relationship of the third infinitive to the commission is clear enough – the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17-18).
[51:17] 71 tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”
[51:17] 72 tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”
[51:19] 73 tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.
[51:20] 74 tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”
[51:22] 75 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[51:22] 76 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
[51:22] 77 tn Heb “the goblet of the cup of my anger.”
[51:23] 78 tn That is, to make them drink it.
[3:12] 79 tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
[3:12] 80 tn Heb “I will not cause my face to fall on you.”
[3:13] 81 tn Heb “Only acknowledge your iniquity.”
[3:13] 82 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.
[3:13] 83 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.
[3:14] 84 tn Or “I am your true husband.”
[3:14] 85 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
[3:15] 87 tn Heb “after/according to my [own] heart.”
[3:16] 88 tn Heb “you will become numerous and fruitful.”
[3:16] 90 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the
[3:16] 91 tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”
[3:17] 92 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 93 tn Heb “will gather to the name of the
[3:17] 94 tn Heb “the stubbornness of their evil hearts.”
[3:18] 95 tn Heb “In those days.”
[3:18] 96 tn Heb “the house of Judah will walk together with the house of Israel.”
[3:18] 97 tn Heb “the land that I gave your [fore]fathers as an inheritance.”
[3:19] 98 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 99 tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the
[3:19] 100 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.
[3:19] 101 tn Heb “the most beautiful heritage among the nations.”
[3:19] 102 tn Heb “my father.”
[3:19] 103 tn Heb “turn back from [following] after me.”
[3:20] 104 tn Heb “house of Israel.”
[3:20] 105 tn Heb “a wife unfaithful from her husband.”
[3:21] 106 tn Heb “A sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.” At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel’s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered “indeed”) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. כִּי 1.e and 3.c.
[3:21] 107 tn Heb “have forgotten the
[3:22] 108 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.
[3:22] 109 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
[3:23] 110 tn Heb “Truly in vain from the hills the noise/commotion [and from] the mountains.” The syntax of the Hebrew sentence is very elliptical here.
[3:23] 111 tn Heb “Truly in the
[3:24] 112 tn Heb “From our youth the shameful thing has eaten up…” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).
[3:24] 113 tn Heb “fathers” (also in v. 25).
[30:18] 114 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] 115 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] 116 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
[30:19] 117 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
[30:19] 118 sn Compare Jer 29:6.
[30:20] 119 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
[30:21] 120 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
[30:21] 121 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.
[30:21] 122 tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
[30:21] 123 tn Heb “Oracle of the
[30:22] 124 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).
[31:1] 125 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.
[31:1] 126 tn Heb “Oracle of the
[31:2] 127 tn Heb “who survived the sword.”
[31:3] 128 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
[31:4] 129 tn Heb “Virgin Israel.”
[31:4] 130 sn Contrast Jer 7:34 and 25:10.
[31:5] 131 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[31:5] 132 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
[31:6] 133 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] 134 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
[31:7] 135 tn See the translator’s notes on 30:5, 12.
[31:7] 136 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] 137 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] 138 tc Or “The
[31:8] 139 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] 140 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] 141 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] 142 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).
[31:11] 143 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
[31:11] 144 tn Heb “from the hand/power of the one too strong for him.”
[31:12] 145 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
[31:13] 146 tn Heb “Oracle of the
[31:13] 147 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
[31:14] 148 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
[31:15] 149 sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1-2) and went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722
[31:15] 150 tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.
[31:16] 151 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[31:16] 152 tn Heb “Refrain your voice from crying and your eyes from tears.”
[31:16] 153 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
[31:16] 154 tn Heb “Oracle of the
[31:17] 155 tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
[31:17] 156 tn Heb “Oracle of the
[31:18] 157 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
[31:18] 158 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
[31:18] 159 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
[31:18] 160 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
[31:18] 161 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
[31:19] 162 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 163 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 164 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:20] 165 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
[31:20] 166 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
[31:20] 167 tn Heb “Oracle of the
[31:21] 168 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)
[31:21] 169 tn Heb “Virgin Israel.” For the significance see the study note on 31:3.
[31:21] 170 tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.
[31:22] 171 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
[31:22] 172 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
[31:22] 173 tn Heb “For the
[31:22] 174 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
[31:22] 175 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
[31:23] 176 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 177 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 178 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] 179 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[31:24] 180 tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).
[31:25] 181 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).
[31:26] 182 tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.
[31:27] 183 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] 184 tn Heb “Oracle of the
[31:27] 185 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.
[31:28] 186 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
[31:28] 187 tn Heb “Oracle of the
[31:29] 188 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
[31:30] 189 sn The
[31:31] 190 tn Heb “Oracle of the
[31:31] 191 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 192 tn Heb “the house of Israel and the house of Judah.”
[31:32] 193 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
[31:32] 195 tn Heb “when I took them by the hand and led them out.”
[31:32] 196 tn Or “I was their master.” See the study note on 3:14.
[31:32] 197 tn Heb “Oracle of the
[31:33] 198 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
[31:33] 199 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
[31:33] 200 tn Heb “Oracle of the
[31:33] 201 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[31:33] 202 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
[31:33] 203 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
[31:33] 204 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[31:34] 205 tn Heb “teach…, saying, ‘Know the
[31:34] 206 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 207 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[31:35] 208 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the
[31:36] 209 tn Heb “Oracle of the
[31:36] 210 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
[31:37] 211 sn This answers Jeremiah’s question in 14:19.
[31:37] 212 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
[31:37] 213 tn Heb “Oracle of the
[32:36] 214 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:36] 216 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
[32:36] 217 tn Heb “And now therefore thus says the
[32:37] 218 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597
[32:38] 219 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
[32:39] 220 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
[32:40] 221 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] 222 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 223 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 224 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[32:41] 225 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
[33:6] 226 tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the
[33:6] 227 sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
[33:6] 228 tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).
[33:7] 229 tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.
[33:7] 230 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.
[33:8] 231 sn Compare Jer 31:34; Ezek 36:25, 33.
[33:9] 232 tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.
[33:10] 233 tn Heb “Thus says the
[33:10] 234 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
[33:10] 235 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:11] 236 tn Heb “33:10 Thus says the
[33:11] 237 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] 238 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
[33:11] 239 tn Heb “Oracle of the
[33:11] 240 tn Or “I will restore the fortunes of the land.”
[33:11] 241 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] 242 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
[33:13] 243 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] 244 sn Compare Jer 32:44.
[33:14] 245 tn Heb “Oracle of the
[33:14] 246 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
[33:15] 247 tn Heb “sprig” or “shoot.”
[33:16] 248 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 249 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 250 tn Heb “And this is what will be called to it: ‘The
[33:17] 251 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”
[33:17] 252 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).
[33:18] 253 tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”
[33:19] 254 tn Heb “And the word of the
[33:20] 255 tn Heb “Thus says the
[33:20] 256 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 257 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 258 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[33:22] 259 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:23] 260 tn Heb “And the word of the
[33:24] 261 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.
[33:24] 262 tn Heb “The two families which the
[33:24] 263 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).
[33:25] 264 tn Heb “Thus says the
[33:26] 265 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).
[33:26] 266 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[34:23] 267 sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).
[34:24] 268 sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).
[34:25] 269 tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).
[34:25] 270 sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).
[34:26] 271 tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).
[34:29] 272 tc The MT reads לְשֵׁם (lÿshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.
[34:29] 273 tn Heb “those gathered” for famine.
[34:30] 274 sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).
[34:30] 275 sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.
[34:31] 276 tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.
[36:8] 277 tn Heb “they draw near to arrive.”
[36:9] 278 tn Heb “I (am) toward you.”
[36:10] 279 tn Heb “I will multiply on you human(s).”
[36:11] 280 sn These verbs occur together in Gen 1:22, 28; 9:1.
[36:11] 281 tn Heb “your beginning.”
[36:15] 282 tn Heb “cause you to hear.”
[36:15] 283 tc The MT reads תַכְשִׁלִי (takhshiliy), a metathesis for תַשְׁכִלִי (tashkhiliy) from the root שָׁכַל (shakhal) which is used in each of the previous verses.
[37:14] 284 tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.
[37:17] 285 tn Heb “bring near.”
[37:17] 286 tn Heb “one to one for you for one stick.”
[37:18] 287 tn Heb “the sons of your people.”
[37:19] 288 tn Heb “I will place them on it, that is, on the stick of Judah.”
[37:19] 289 sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5-6; Hos 1:11; Amos 9:11.
[37:22] 290 sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2-6).
[37:23] 291 tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407.
[37:24] 292 tn Heb “walk [in].”
[37:24] 293 tn Heb “and my statutes they will guard and they will do them.”
[37:26] 294 sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.
[37:26] 295 tn Heb “give them.”
[37:28] 296 sn The sanctuary of Israel becomes the main focus of Ezek 40-48.
[39:25] 297 tn Heb “cause to return.”
[39:28] 298 tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.
[39:29] 299 sn See Ezek 11:19; 37:14.
[9:11] 300 tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).
[9:11] 301 tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.
[9:11] 302 tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.
[9:11] 303 tn Heb “and I will rebuild as in days of antiquity.”
[9:12] 304 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 305 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 306 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[9:13] 307 tn Heb “behold” or “look.”
[9:13] 308 tn Heb “the days are.”
[9:13] 309 sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.
[9:13] 310 sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.
[9:13] 311 tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
[9:13] 312 sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.
[9:13] 313 tn Or “hills,” where the vineyards were planted.
[9:13] 314 tn Heb “and all the hills will melt.”
[9:14] 315 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] 316 tn Or “the ruined [or “desolate”] cities.”
[9:14] 317 tn Or “and live [in them].”
[9:14] 318 tn Heb “drink their wine.”
[9:14] 320 tn Heb “eat their fruit.”
[9:15] 321 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.
[7:14] 322 tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).
[7:14] 323 tn Heb “the flock of your inheritance.”
[7:14] 324 tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.
[7:14] 325 sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.
[7:14] 326 tn Heb “as in the days of antiquity.”
[7:15] 327 tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.
[7:15] 328 sn I will show you miraculous deeds. In this verse the
[7:16] 329 tn Or “be ashamed of.”
[7:16] 330 tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the
[7:17] 331 tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.
[7:17] 332 tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the
[7:17] 333 tn Heb “they will be in dread and afraid.”
[7:17] 334 tn The
[7:18] 335 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 336 tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.
[7:18] 337 tn Heb “pass over.”
[7:18] 338 tn Heb “of the remnant of his inheritance.”
[7:18] 339 tn Heb “he does not keep hold of his anger forever.”
[7:19] 340 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 341 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the
[7:19] 342 tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.
[7:19] 343 sn In this metaphor the
[7:20] 344 tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.
[7:20] 345 tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.
[7:20] 346 tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”
[3:9] 347 tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”
[3:9] 348 tn Heb “so that all of them will call on the name of the
[3:9] 349 tn Heb “so that [they] will serve him [with] one shoulder.”
[3:10] 350 tn Or “Nubia”; Heb “Cush.” “Cush” is traditionally assumed to refer to the region south of Egypt, i.e. Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).
[3:10] 351 tn Heb “those who pray to me, the daughter of my dispersed ones.” The meaning of the phrase is unclear. Perhaps the text is corrupt at this point or a proper name should be understood. For a discussion of various options see Adele Berlin, Zephaniah (AB 25A), 134-35.
[3:11] 352 sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.
[3:11] 353 tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”
[3:11] 354 tn Heb “the arrogant ones of your pride.”
[3:12] 355 tn Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.
[3:12] 356 tn Heb “and they will take refuge in the name of the
[3:13] 357 tn Or “the remnant of Israel.”
[3:13] 358 tn The words “peacefully like sheep” are supplied in the translation for clarification.
[3:14] 359 sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.
[3:15] 360 tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.
[3:16] 361 tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.
[3:16] 362 tn Heb “your hands must not go limp.”
[3:17] 363 tn Heb “he rejoices over you with joy.”
[3:17] 364 tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).
[3:17] 365 tn Heb “he rejoices over you with a shout of joy.”
[3:18] 366 tn Heb “The ones grieving from an assembly I gathered from you they were, tribute upon her, a reproach.” Any translation of this difficult verse must be provisional at best. The present translation assumes three things: (1) The preposition מִן (min) prefixed to “assembly” is causal (the individuals are sorrowing because of the assemblies or festivals they are no longer able to hold). (2) מַשְׂאֵת (mas’et) means “tribute” and refers to the exiled people being treated as the spoils of warfare (see R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 385-86). (3) The third feminine singular suffix refers to personified Jerusalem, which is addressed earlier in the verse (the pronominal suffix in “from you” is second feminine singular). For other interpretive options see Adele Berlin, Zephaniah (AB 25A), 146.
[3:19] 367 tn The word “sheep” is supplied for clarification. As in Mic 4:6-7, the exiles are here pictured as injured and scattered sheep whom the divine shepherd rescues from danger.
[3:19] 368 tn Heb “I will make them into praise and a name, in all the earth, their shame.” The present translation assumes that “their shame” specifies “them” and that “name” stands here for a good reputation.
[3:20] 369 tn In this line the second person pronoun is masculine plural, indicating that the exiles are addressed.
[3:20] 371 tn Heb “I will make you into a name and praise among all the peoples of the earth.” Here the word “name” carries the nuance of “good reputation.”
[3:20] 372 tn Heb “when I restore your fortunes to your eyes.” See the note on the phrase “restore them” in 2:7.
[1:12] 373 sn Note that here the angel of the
[1:12] 374 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 375 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
[1:14] 376 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[1:15] 377 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[1:16] 378 tn Heb “I have turned.” This suggests that the
[1:16] 379 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:19] 381 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588
[8:23] 382 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
[11:26] 383 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] 384 sn A quotation from Isa 59:20-21.
[11:27] 385 sn A quotation from Isa 27:9; Jer 31:33-34.
