Jeremiah 2:4

The Lord Reminds Them of the Unfaithfulness of Their Ancestors

2:4 Now listen to what the Lord has to say, you descendants ¹  of Jacob,

all you family groups from the nation ²  of Israel.

Jeremiah 9:26

9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. ³  I will do so because none of the people of those nations are really circumcised in the Lord’s sight. ⁴  Moreover, none of the people of Israel ⁵  are circumcised when it comes to their hearts.” ⁶ 

Jeremiah 31:31

31:31 “Indeed, a time is coming,” says the Lord, ⁷  “when I will make a new covenant ⁸  with the people of Israel and Judah. ⁹ 

Jeremiah 33:14

The Lord Reaffirms His Covenant with David, Israel, and Levi

33:14 “I, the Lord, affirm: ¹⁰  ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. ¹¹ 

Ezekiel 34:30

34:30 Then they will know that I, the Lord their God, am with them, ¹²  and that they are my people, the house of Israel, declares the sovereign Lord. ¹³ 

Ezekiel 39:25-29

39:25 “Therefore this is what the sovereign Lord says: Now I will restore ¹⁴  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 ¹⁵  any longer. 39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ¹⁶  declares the sovereign Lord.”

Zechariah 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹⁷  of David and the people of Jerusalem ¹⁸  to cleanse them from sin and impurity. ¹⁹ 

Romans 9:3-6

9:3 For I could wish ²⁰  that I myself were accursed – cut off from Christ – for the sake of my people, ²¹  my fellow countrymen, ²²  9:4 who are Israelites. To them belong ²³  the adoption as sons, ²⁴  the glory, the covenants, the giving of the law, the temple worship, ²⁵  and the promises. 9:5 To them belong the patriarchs, ²⁶  and from them, ²⁷  by human descent, ²⁸  came the Christ, ²⁹  who is God over all, blessed forever! ³⁰  Amen.

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ³¹ 

[2:4]  ¹ tn Heb “house.”

[2:4]  ² tn Heb “house.”

[9:26]  ³ tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.

[9:26]  ⁴ tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.

[9:26]  ⁵ tn Heb “house of Israel.”

[9:26]  ⁶ tn Heb “And all the house of Israel is uncircumcised of heart.”

[31:31]  ⁷ tn Heb “Oracle of the Lord.”

[31:31]  ⁸ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁹ tn Heb “the house of Israel and the house of Judah.”

[33:14]  ¹⁰ tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, 12.

[33:14]  ¹¹ 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).

[34:30]  ¹² sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).

[34:30]  ¹³ sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.

[39:25]  ¹⁴ tn Heb “cause to return.”

[39:28]  ¹⁵ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

[39:29]  ¹⁶ sn See Ezek 11:19; 37:14.

[13:1]  ¹⁷ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ¹⁹ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[9:3]  ²⁰ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²¹ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²² tn Grk “my kinsmen according to the flesh.”

[9:4]  ²³ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ²⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ²⁵ tn Or “cultic service.”

[9:5]  ²⁶ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ²⁷ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²⁸ tn Grk “according to the flesh.”

[9:5]  ²⁹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁰ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:6]  ³¹ tn Grk “For not all those who are from Israel are Israel.”