Yeremia 23:7-8

23:7 “So I, the Lord, say: ¹  ‘A new time will certainly come. ²  People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.” 23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel ³  from the land of the north and from all the other lands where he had banished ⁴  them.” ⁵  At that time they will live in their own land.’”

Yesaya 43:18-19

43:18 “Don’t remember these earlier events; ⁶ 

don’t recall these former events.

43:19 “Look, I am about to do something new.

Now it begins to happen! ⁷  Do you not recognize ⁸  it?

Yes, I will make a road in the desert

and paths ⁹  in the wilderness.

Hosea 3:4-5

3:4 For the Israelites ¹⁰  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. 3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ¹¹  Then they will submit to the Lord in fear and receive his blessings ¹²  in the future. ¹³ 

[23:7]  ¹ tn Heb “Oracle of the Lord.”

[23:7]  ² tn Heb “Behold the days are coming.”

[23:8]  ³ tn Heb “descendants of the house of Israel.”

[23:8]  ⁴ tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.

[23:8]  ⁵ tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.

[23:8]  sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.

[43:18]  ⁶ tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”

[43:19]  ⁷ tn Heb “sprouts up”; NASB “will spring forth.”

[43:19]  ⁸ tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”

[43:19]  ⁹ tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsa^a has נתיבות (“paths”).

[3:4]  ¹⁰ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:5]  ¹¹ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “New David” because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).

[3:5]  ¹² tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹³ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”