Yeremia 50:19-20

50:19 But I will restore the flock of Israel to their own pasture.

They will graze on Mount Carmel and the land of Bashan.

They will eat until they are full ¹ 

on the hills of Ephraim and the land of Gilead. ² 

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ³ 

For I will forgive those of them I have allowed to survive. ⁴ 

I, the Lord, affirm it!’” ⁵ 

Yeremia 50:33-34

50:33 The Lord who rules over all ⁶  says,

“The people of Israel are oppressed.

So too are the people of Judah. ⁷ 

All those who took them captive are holding them prisoners.

They refuse to set them free.

50:34 But the one who will rescue them ⁸  is strong.

He is known as the Lord who rules over all. ⁹ 

He will strongly ¹⁰  champion their cause.

As a result ¹¹  he will bring peace and rest to the earth,

but trouble and turmoil ¹²  to the people who inhabit Babylonia. ¹³ 

Yeremia 3:18

3:18 At that time ¹⁴  the nation of Judah and the nation of Israel will be reunited. ¹⁵  Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” ¹⁶ 

Yeremia 33:6-8

33:6 But I will most surely ¹⁷  heal the wounds of this city and restore it and its people to health. ¹⁸  I will show them abundant ¹⁹  peace and security. 33:7 I will restore Judah and Israel ²⁰  and will rebuild them as they were in days of old. ²¹  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. ²² 

Yeremia 30:10-11

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

you descendants of Jacob, my servants. ²³ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ²⁴ 

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

They will be secure and no one will terrify them. ²⁵ 

30:11 For I, the Lord, affirm ²⁶  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ²⁷ 

Yeremia 31:6-7

31:6 Yes, a time is coming

when watchmen ²⁸  will call out on the mountains of Ephraim,

“Come! Let us go to Zion

to worship the Lord our God!”’” ²⁹ 

31:7 Moreover, ³⁰  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ³¹ 

Make your praises heard. ³² 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ³³ 

Yeremia 31:31

31:31 “Indeed, a time is coming,” says the Lord, ³⁴  “when I will make a new covenant ³⁵  with the people of Israel and Judah. ³⁶ 

Yeremia 33:7

33:7 I will restore Judah and Israel ³⁷  and will rebuild them as they were in days of old. ³⁸ 

Yesaya 11:12-13

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

he will gather Israel’s dispersed people ³⁹ 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ⁴⁰ 

and Judah’s hostility ⁴¹  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Yesaya 14:1

14:1 The Lord will certainly have compassion on Jacob; ⁴²  he will again choose Israel as his special people ⁴³  and restore ⁴⁴  them to their land. Resident foreigners will join them and unite with the family ⁴⁵  of Jacob.

Yehezkiel 37:16-22

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 ⁴⁶  them as one stick; ⁴⁷  they will be as one in your hand. 37:18 When your people ⁴⁸  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, ⁴⁹  and make them into one stick – they will be one in my hand.’ ⁵⁰  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. ⁵¹ 

Yehezkiel 39:25

39:25 “Therefore this is what the sovereign Lord says: Now I will restore ⁵²  the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.

Hosea 1:11

1:11 Then the people ⁵³  of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, ⁵⁴  and will flourish in the land. ⁵⁵  Certainly, ⁵⁶  the day of Jezreel will be great!

[50:19]  ¹ tn Heb “their soul [or hunger/appetite] will be satisfied.”

[50:19]  ² sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722 b.c. All of these places were known for their fertility, for their woods and their pastures. The hills (hill country) of Ephraim formed the center of Northern Israel. Mount Carmel lies on the seacoast of the Mediterranean north and west of the hill country of Ephraim. Gilead formed the central part of Transjordan and was used to refer at times to the territory between the Yarmuk and Jabbok Rivers, at times to the territory between the Yarmuk and the Arnon Rivers, and at times for all of Israel in the Transjordan. Bashan refers to the territory north of Gilead.

[50:20]  ³ tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.

[50:20]  ⁴ sn Compare Jer 31:34 and 33:8.

[50:20]  ⁵ tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18).

[50:33]  ⁶ tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.

[50:33]  ⁷ tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.

[50:34]  ⁸ sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.

[50:34]  ⁹ tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.

[50:34]  ¹⁰ tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).

[50:34]  ¹¹ tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.

[50:34]  ¹² tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.

[50:34]  ¹³ tn This translation again reflects the problem often encountered in these prophecies where the Lord appears to be speaking but refers to himself in the third person. It would be possible to translate here using the first person as CEV and NIrV do. However, to sustain that over the whole verse results in a considerably greater degree of paraphrase. The verse could be rendered “But I am strong and I will rescue them. I am the Lord who rules over all. I will champion their cause. And I will bring peace and rest to….”

[3:18]  ¹⁴ tn Heb “In those days.”

[3:18]  ¹⁵ tn Heb “the house of Judah will walk together with the house of Israel.”

[3:18]  ¹⁶ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

[33:6]  ¹⁷ 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 Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hinni) after the introductory “Thus says the Lord” in Jer 32:28, 37.

[33:6]  ¹⁸ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[33:7]  sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[33:8]  ²² sn Compare Jer 31:34; Ezek 36:25, 33.

[30:10]  ²³ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ²⁴ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

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

[30:11]  ²⁶ tn Heb “Oracle of the Lord.”

[30:11]  ²⁷ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[31:6]  ²⁸ 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]  ²⁹ sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722 b.c.

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

[31:7]  ³¹ 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]  ³² 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]  ³³ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[31:31]  ³⁴ tn Heb “Oracle of the Lord.”

[31:31]  ³⁵ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ³⁶ tn Heb “the house of Israel and the house of Judah.”

[33:7]  ³⁷ 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]  ³⁸ 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.

[33:7]  sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[11:12]  ³⁹ tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ⁴⁰ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ⁴¹ 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.

[14:1]  ⁴² tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

[14:1]  ⁴³ tn The words “as his special people” are supplied in the translation for clarification.

[14:1]  ⁴⁴ tn Or “settle” (NASB, NIV, NCV, NLT).

[14:1]  ⁴⁵ tn Heb “house.”

[37:17]  ⁴⁶ tn Heb “bring near.”

[37:17]  ⁴⁷ tn Heb “one to one for you for one stick.”

[37:18]  ⁴⁸ tn Heb “the sons of your people.”

[37:19]  ⁴⁹ tn Heb “I will place them on it, that is, on the stick of Judah.”

[37:19]  ⁵⁰ 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]  ⁵¹ sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2-6).

[39:25]  ⁵² tn Heb “cause to return.”

[1:11]  ⁵³ tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”

[1:11]  ⁵⁴ tn Heb “head” (so KJV, NAB, NRSV).

[1:11]  ⁵⁵ tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).

[1:11]  ⁵⁶ tn Or “For” (so NASB); NCV “because”; TEV “Yes.”