Psalms 106:47

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

Gather us from among the nations!

Then we will give thanks ¹  to your holy name,

and boast about your praiseworthy deeds. ² 

Isaiah 11:11-16

11:11 At that time ³  the sovereign master ⁴  will again lift his hand ⁵  to reclaim ⁶  the remnant of his people ⁷  from Assyria, Egypt, Pathros, ⁸  Cush, ⁹  Elam, Shinar, ¹⁰  Hamath, and the seacoasts. ¹¹ 

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ¹² 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ¹³ 

and Judah’s hostility ¹⁴  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

11:14 They will swoop down ¹⁵  on the Philistine hills to the west; ¹⁶ 

together they will loot the people of the east.

They will take over Edom and Moab, ¹⁷ 

and the Ammonites will be their subjects.

11:15 The Lord will divide ¹⁸  the gulf ¹⁹  of the Egyptian Sea; ²⁰ 

he will wave his hand over the Euphrates River ²¹  and send a strong wind, ²² 

he will turn it into seven dried-up streams, ²³ 

and enable them to walk across in their sandals.

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ²⁴ 

just as there was for Israel,

when ²⁵  they went up from the land of Egypt.

Isaiah 43:5-6

43:5 Don’t be afraid, for I am with you.

From the east I will bring your descendants;

from the west I will gather you.

43:6 I will say to the north, ‘Hand them over!’

and to the south, ‘Don’t hold any back!’

Bring my sons from distant lands,

and my daughters from the remote regions of the earth,

Isaiah 49:12

49:12 Look, they come from far away!

Look, some come from the north and west,

and others from the land of Sinim! ²⁶ 

Jeremiah 29:14

29:14 I will make myself available to you,’ ²⁷  says the Lord. ²⁸  ‘Then I will reverse your plight ²⁹  and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ³⁰  ‘I will bring you back to the place from which I exiled you.’

Jeremiah 31:8

31:8 Then I will reply, ³¹  ‘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.

Jeremiah 31:10

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.”

Ezekiel 36:24

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

Ezekiel 39:27

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.

Revelation 5:9

5:9 They were singing a new song: ³² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³³ 

and at the cost of your own blood ³⁴  you have purchased ³⁵  for God

persons ³⁶  from every tribe, language, ³⁷  people, and nation.

[106:47]  ¹ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ² tn Heb “to boast in your praise.”

[11:11]  ³ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ⁵ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ⁶ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ⁷ tn Heb “the remnant of his people who remain.”

[11:11]  ⁸ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ⁹ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁰ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹¹ tn Or perhaps, “the islands of the sea.”

[11:12]  ¹² tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ¹³ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ¹⁴ tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[11:14]  ¹⁵ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ¹⁶ tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ¹⁷ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[11:15]  ¹⁸ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ¹⁹ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ²⁰ sn That is, the Red Sea.

[11:15]  ²¹ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ²² tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ²³ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[11:16]  ²⁴ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ²⁵ tn Heb “in the day” (so KJV).

[49:12]  ²⁶ tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).

[29:14]  ²⁷ tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”

[29:14]  ²⁸ tn Heb “Oracle of the Lord.”

[29:14]  ²⁹ tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.

[29:14]  ³⁰ tn Heb “Oracle of the Lord.”

[31:8]  ³¹ 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.

[5:9]  ³² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³⁷ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.