Yesaya 10:20-22

10:20 At that time ¹  those left in Israel, those who remain of the family ²  of Jacob, will no longer rely on a foreign leader that abuses them. ³  Instead they will truly ⁴  rely on the Lord, the Holy One of Israel. ⁵  10:21 A remnant will come back, a remnant of Jacob, to the mighty God. ⁶  10:22 For though your people, Israel, are as numerous as ⁷  the sand on the seashore, only a remnant will come back. ⁸  Destruction has been decreed; ⁹  just punishment ¹⁰  is about to engulf you. ¹¹ 

Yesaya 11:11-16

11:11 At that time ¹²  the sovereign master ¹³  will again lift his hand ¹⁴  to reclaim ¹⁵  the remnant of his people ¹⁶  from Assyria, Egypt, Pathros, ¹⁷  Cush, ¹⁸  Elam, Shinar, ¹⁹  Hamath, and the seacoasts. ²⁰ 

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

he will gather Israel’s dispersed people ²¹ 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ²² 

and Judah’s hostility ²³  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 ²⁴  on the Philistine hills to the west; ²⁵ 

together they will loot the people of the east.

They will take over Edom and Moab, ²⁶ 

and the Ammonites will be their subjects.

11:15 The Lord will divide ²⁷  the gulf ²⁸  of the Egyptian Sea; ²⁹ 

he will wave his hand over the Euphrates River ³⁰  and send a strong wind, ³¹ 

he will turn it into seven dried-up streams, ³² 

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, ³³ 

just as there was for Israel,

when ³⁴  they went up from the land of Egypt.

Yesaya 27:6

27:6 The time is coming when Jacob will take root; ³⁵ 

Israel will blossom and grow branches.

The produce ³⁶  will fill the surface of the world. ³⁷ 

Yeremia 31:36-40

31:36 The Lord affirms, ³⁸  “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.” ³⁹ 

31:37 The Lord says, “I will not reject all the descendants of Israel

because of all that they have done. ⁴⁰ 

That could only happen if the heavens above could be measured

or the foundations of the earth below could all be explored,” ⁴¹ 

says the Lord. ⁴² 

Jerusalem Will Be Enlarged

31:38 “Indeed a time is coming,” ⁴³  says the Lord, ⁴⁴  “when the city of Jerusalem ⁴⁵  will be rebuilt as my special city. ⁴⁶  It will be built from the Tower of Hananel westward to the Corner Gate. ⁴⁷  31:39 The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah. ⁴⁸  31:40 The whole valley where dead bodies and sacrificial ashes are thrown ⁴⁹  and all the terraced fields ⁵⁰  out to the Kidron Valley ⁵¹  on the east as far north ⁵²  as the Horse Gate ⁵³  will be included within this city that is sacred to the Lord. ⁵⁴  The city will never again be torn down or destroyed.”

Yeremia 33:17-26

33:17 For I, the Lord, promise: “David will never lack a successor to occupy ⁵⁵  the throne over the nation of Israel. ⁵⁶  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.”’” ⁵⁷ 

33:19 The Lord spoke further to Jeremiah. ⁵⁸  33:20 “I, Lord, make the following promise: ⁵⁹  ‘I have made a covenant with the day ⁶⁰  and with the night that they will always come at their proper times. Only if you people ⁶¹  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. ⁶²  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.’” ⁶³ 

33:23 The Lord spoke still further to Jeremiah. ⁶⁴  33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ⁶⁵  ‘The Lord has rejected the two families of Israel and Judah ⁶⁶  that he chose.’ So they have little regard that my people will ever again be a nation. ⁶⁷  33:25 But I, the Lord, make the following promise: ⁶⁸  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, ⁶⁹  I will restore them ⁷⁰  and show mercy to them.”

Yehezkiel 36:8-15

36:8 “‘But you, mountains of Israel, will grow your branches, and bear your fruit for my people Israel; for they will arrive soon. ⁷¹  36:9 For indeed, I am on your side; ⁷²  I will turn to you, and you will be plowed and planted. 36:10 I will multiply your people ⁷³  – 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. ⁷⁴  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. ⁷⁵  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 ⁷⁶  the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave ⁷⁷  your nation, declares the sovereign Lord.’”

Yehezkiel 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.

Yehezkiel 37:21-28

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. ⁷⁸  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 ⁷⁹  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 ⁸⁰  my regulations and carefully observe my statutes. ⁸¹  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. ⁸²  I will establish them, ⁸³  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.’” ⁸⁴ 

Yehezkiel 39:25-29

39:25 “Therefore this is what the sovereign Lord says: Now I will restore ⁸⁵  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 ⁸⁶  any longer. 39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ⁸⁷  declares the sovereign Lord.”

Amos 9:11-15

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁸⁸  of David.

I will seal its ⁸⁹  gaps,

repair its ⁹⁰  ruins,

and restore it to what it was like in days gone by. ⁹¹ 

9:12 As a result they ⁹²  will conquer those left in Edom ⁹³ 

and all the nations subject to my rule.” ⁹⁴ 

The Lord, who is about to do this, is speaking!

9:13 “Be sure of this, ⁹⁵  the time is ⁹⁶  coming,” says the Lord,

“when the plowman will catch up to the reaper ⁹⁷ 

and the one who stomps the grapes ⁹⁸  will overtake ⁹⁹  the planter. ¹⁰⁰ 

Juice will run down the slopes, ¹⁰¹ 

it will flow down all the hillsides. ¹⁰² 

9:14 I will bring back my people, Israel; ¹⁰³ 

they will rebuild the cities lying in rubble ¹⁰⁴  and settle down. ¹⁰⁵ 

They will plant vineyards and drink the wine they produce; ¹⁰⁶ 

they will grow orchards ¹⁰⁷  and eat the fruit they produce. ¹⁰⁸ 

9:15 I will plant them on their land

and they will never again be uprooted from the ¹⁰⁹  land I have given them,”

says the Lord your God.

Obaja 1:17-21

1:17 But on Mount Zion there will be a remnant of those who escape, ¹¹⁰ 

and it will be a holy place once again.

The descendants ¹¹¹  of Jacob will conquer ¹¹² 

those who had conquered them. ¹¹³ 

1:18 The descendants of Jacob will be a fire,

and the descendants of Joseph a flame.

The descendants of Esau will be like stubble.

They will burn them up and devour them.

There will not be a single survivor ¹¹⁴  of the descendants of Esau!”

Indeed, the Lord has spoken it.

1:19 The people of the Negev ¹¹⁵  will take possession ¹¹⁶  of Esau’s mountain,

and the people of the Shephelah ¹¹⁷  will take

possession ¹¹⁸  of the land of ¹¹⁹  the Philistines.

They will also take possession of the territory of Ephraim and the territory of Samaria,

and the people of Benjamin will take possession ¹²⁰  of Gilead. ¹²¹ 

1:20 The exiles of this fortress ¹²²  of the people of Israel

will take possession ¹²³  of what belongs to

the people of Canaan, as far as Zarephath, ¹²⁴ 

and the exiles of Jerusalem ¹²⁵  who are in Sepharad ¹²⁶ 

will take possession of the towns of the Negev.

1:21 Those who have been delivered ¹²⁷  will go up on Mount Zion

in order to rule over ¹²⁸  Esau’s mountain.

Then the Lord will reign as King! ¹²⁹ 

Zefanya 3:20

3:20 At that time I will lead you –

at the time I gather you together. ¹³⁰ 

Be sure of this! ¹³¹  I will make all the nations of the earth respect and admire you ¹³² 

when you see me restore you,” ¹³³  says the Lord.

Zakharia 10:6-12

10:6 “I (says the Lord) will strengthen the kingdom ¹³⁴  of Judah and deliver the people of Joseph ¹³⁵  and will bring them back ¹³⁶  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. 10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord. 10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. 10:9 Though I scatter ¹³⁷  them among the nations, they will remember in far-off places – they and their children will sprout forth and return. 10:10 I will bring them back from Egypt and gather them from Assyria. ¹³⁸  I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. 10:11 The Lord ¹³⁹  will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination ¹⁴⁰  of Egypt will be no more. 10:12 Thus I will strengthen them by my power, ¹⁴¹  and they will walk about ¹⁴²  in my name,” says the Lord.

[10:20]  ¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ² tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ³ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ⁴ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:21]  ⁶ tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.

[10:22]  ⁷ tn Heb “are like.”

[10:22]  ⁸ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ⁹ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ¹⁰ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ¹¹ tn Or “is about to overflow.”

[11:11]  ¹² 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]  ¹³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁴ 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]  ¹⁵ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁶ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁷ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹⁸ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁹ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁰ tn Or perhaps, “the islands of the sea.”

[11:12]  ²¹ tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ²² tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ²³ 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]  ²⁴ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ²⁹ sn That is, the Red Sea.

[11:15]  ³⁰ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ³¹ 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]  ³² 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]  ³³ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ³⁴ tn Heb “in the day” (so KJV).

[27:6]  ³⁵ tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).

[27:6]  ³⁶ tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).

[27:6]  ³⁷ sn This apparently refers to a future population explosion. See 26:18.

[31:36]  ³⁸ tn Heb “Oracle of the Lord.”

[31:36]  ³⁹ tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever (or more literally, “all the days”).’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).

[31:37]  ⁴⁰ sn This answers Jeremiah’s question in 14:19.

[31:37]  ⁴¹ 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]  ⁴² tn Heb “Oracle of the Lord.”

[31:38]  ⁴³ tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew mss and in the versions. It is part of the idiom that also occurs in vv. 27, 31.

[31:38]  sn On this idiom compare vv. 27, 31.

[31:38]  ⁴⁴ tn Heb “Oracle of the Lord.”

[31:38]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:38]  ⁴⁶ tn Heb “the city will be built to [or for] the Lord.” The words “of Jerusalem” are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).

[31:38]  ⁴⁷ tn The word “westward” is not in the text but is supplied in the translation to give some orientation.

[31:38]  sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed that it was located in the northwest corner of the city.

[31:39]  ⁴⁸ tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.

[31:39]  sn The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localities mentioned that the reference is to the hill west of the Hinnom valley mentioned in Josh 15:8. The location of Goah is generally placed south of that near the southwest corner of the Hinnom Valley which is referred to in the next verse.

[31:40]  ⁴⁹ sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the Lord had said that there would be so many dead bodies when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32). Reference here may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.

[31:40]  ⁵⁰ tc The translation here follows the Qere and a number of Hebrew mss in reading שְׁדֵמוֹת (shÿdemot) for the otherwise unknown word שְׁרֵמוֹת (shÿremot) exhibiting the common confusion of ר (resh) and ד (dalet). The fields of Kidron are mentioned also in 2 Kgs 23:4 as the place where Josiah burned the cult objects of Baal.

[31:40]  ⁵¹ sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.

[31:40]  ⁵² tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.

[31:40]  ⁵³ sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.

[31:40]  ⁵⁴ tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the Lord.” These words have been supplied in the translation because they are really implicit in the description of the whole area as being included within the new city plan, not just the Hinnom and terraced fields as far as the Kidron Valley.

[31:40]  sn The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in population of the restored community (cf. 31:27).

[33:17]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:20]  ⁵⁹ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ⁶⁰ 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]  ⁶¹ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ⁶² 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 Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:21]  sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

[33:22]  ⁶³ 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.

[33:22]  sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God’s creative decree (Gen 1:14-19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).

[33:23]  ⁶⁴ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:24]  ⁶⁵ 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]  ⁶⁶ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ⁶⁷ 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]  ⁶⁸ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

[33:26]  ⁶⁹ 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]  ⁷⁰ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

[36:8]  ⁷¹ tn Heb “they draw near to arrive.”

[36:9]  ⁷² tn Heb “I (am) toward you.”

[36:10]  ⁷³ tn Heb “I will multiply on you human(s).”

[36:11]  ⁷⁴ sn These verbs occur together in Gen 1:22, 28; 9:1.

[36:11]  ⁷⁵ tn Heb “your beginning.”

[36:15]  ⁷⁶ tn Heb “cause you to hear.”

[36:15]  ⁷⁷ 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.

[37:22]  ⁷⁸ sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2-6).

[37:23]  ⁷⁹ 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]  ⁸⁰ tn Heb “walk [in].”

[37:24]  ⁸¹ tn Heb “and my statutes they will guard and they will do them.”

[37:26]  ⁸² 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]  ⁸³ tn Heb “give them.”

[37:28]  ⁸⁴ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

[39:25]  ⁸⁵ tn Heb “cause to return.”

[39:28]  ⁸⁶ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

[39:29]  ⁸⁷ sn See Ezek 11:19; 37:14.

[9:11]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Heb “and I will rebuild as in days of antiquity.”

[9:12]  ⁹² sn They probably refers to the Israelites or to the Davidic rulers of the future.

[9:12]  ⁹³ tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

[9:12]  ⁹⁴ 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.

[9:12]  sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.

[9:13]  ⁹⁵ tn Heb “behold” or “look.”

[9:13]  ⁹⁶ tn Heb “the days are.”

[9:13]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.

[9:13]  ¹⁰⁰ 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]  ¹⁰¹ tn Or “hills,” where the vineyards were planted.

[9:13]  ¹⁰² tn Heb “and all the hills will melt.”

[9:14]  ¹⁰³ 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]  ¹⁰⁴ tn Or “the ruined [or “desolate”] cities.”

[9:14]  ¹⁰⁵ tn Or “and live [in them].”

[9:14]  ¹⁰⁶ tn Heb “drink their wine.”

[9:14]  ¹⁰⁷ tn Or “gardens.”

[9:14]  ¹⁰⁸ tn Heb “eat their fruit.”

[9:15]  ¹⁰⁹ tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.

[1:17]  ¹¹⁰ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ¹¹¹ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ¹¹² tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ¹¹³ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

[1:18]  ¹¹⁴ tn Heb “will be no survivor”; NAB “none shall survive.”

[1:19]  ¹¹⁵ tn Heb “the Negev”; ASV “the South”; NCV, TEV “southern Judah.” The Hebrew text does not have the words “the people of,” but these words have been supplied in the translation for clarity. The place name “the Negev” functions as a synecdoche (container for contents) for the people living in the Negev.

[1:19]  sn The Negev is a dry, hot, arid region in the southern portion of Judah.

[1:19]  ¹¹⁶ sn The verb יָרַשׁ (yarash, “to take possession of [something]”) which is repeated three times in vv. 19-20 for emphasis, often implies a violent means of acquisition, such as through military conquest. Obadiah here pictures a dramatic reversal: Judah’s enemies, who conquered them then looted all her valuable possessions, will soon be conquered by the Judeans who will in turn take possession of their valuables. The punishment will fit the crime.

[1:19]  ¹¹⁷ tn The Hebrew text does not have the words “the people of,” but they are supplied in the translation since “the Shephelah” functions as a synecdoche referring to residents of this region.

[1:19]  sn The Shephelah as a region refers to the Palestinian foothills that rise from the coastal plain. In much of Old Testament times they served as a divide between the people of Judah and the Philistines.

[1:19]  ¹¹⁸ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for the sake of smoothness.

[1:19]  ¹¹⁹ tn The words “the land of” are not present in the Hebrew text. They are supplied in the translation for clarity.

[1:19]  ¹²⁰ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for stylistic reasons.

[1:19]  ¹²¹ sn Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.

[1:20]  ¹²² tn Or “army” (TEV); KJV, NAB, NASB “host”; NIV “company.” Some text critics suggest revocalizing MT הַחֵל (hakhel, “the fortress”) to the place- name הָלָה (halah, “Halah”; so NRSV), the location to which many of the Israelite exiles were sent in the 8th century (2 Kgs 7:6; 18:11; 1 Chr 5:26). The MT form is from הַיִל (hayil, “strength”), which is used elsewhere to refer to an army (Exod 14:17; 1 Sam 17:20; 2 Sam 8:9), military fortress (2 Sam 20:15; 22:33), leaders (Exod 18:21) and even wealth or possessions (Obad 1:11, 13).

[1:20]  ¹²³ tn The Hebrew text has no verb here. The words “will possess” have been supplied from the context.

[1:20]  ¹²⁴ sn Zarephath was a Phoenician coastal city located some ten miles south of Sidon.

[1:20]  ¹²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:20]  ¹²⁶ sn The exact location of Sepharad is uncertain. Suggestions include a location in Spain, or perhaps Sparta in Greece, or perhaps Sardis in Asia Minor. For inscriptional evidence that bears on this question see E. Lipinski, “Obadiah 20,” VT 23 (1973): 368-70. The reason for mentioning this location in v. 20 seems to be that even though it was far removed from Jerusalem, the Lord will nonetheless enable the Jewish exiles there to return and participate in the restoration of Israel that Obadiah describes.

[1:21]  ¹²⁷ tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ¹²⁸ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ¹²⁹ tn Heb “then the kingdom will belong to the Lord.”

[3:20]  ¹³⁰ tn In this line the second person pronoun is masculine plural, indicating that the exiles are addressed.

[3:20]  ¹³¹ tn Or “for.”

[3:20]  ¹³² 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]  ¹³³ tn Heb “when I restore your fortunes to your eyes.” See the note on the phrase “restore them” in 2:7.

[10:6]  ¹³⁴ tn Heb “the house.”

[10:6]  ¹³⁵ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11.

[10:6]  ¹³⁶ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

[10:9]  ¹³⁷ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[10:10]  ¹³⁸ sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).

[10:11]  ¹³⁹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

[10:11]  ¹⁴⁰ tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).

[10:12]  ¹⁴¹ tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).

[10:12]  ¹⁴² tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallÿkhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.