Mazmur 106:45-47

106:45 He remembered his covenant with them,

and relented ¹  because of his great loyal love.

106:46 He caused all their conquerors ² 

to have pity on them.

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

Gather us from among the nations!

Then we will give thanks ³  to your holy name,

and boast about your praiseworthy deeds. ⁴ 

Mazmur 126:1-4

Psalm 126 ⁵ 

A song of ascents. ⁶ 

126:1 When the Lord restored the well-being of Zion, ⁷ 

we thought we were dreaming. ⁸ 

126:2 At that time we laughed loudly

and shouted for joy. ⁹ 

At that time the nations said, ¹⁰ 

“The Lord has accomplished great things for these people.”

126:3 The Lord did indeed accomplish great things for us.

We were happy.

126:4 O Lord, restore our well-being,

just as the streams in the arid south are replenished. ¹¹ 

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹² 

Yeremia 29:14

29:14 I will make myself available to you,’ ¹³  says the Lord. ¹⁴  ‘Then I will reverse your plight ¹⁵  and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ¹⁶  ‘I will bring you back to the place from which I exiled you.’

Yeremia 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.”

Ratapan 3:22

ח (Khet)

3:22 The Lord’s loyal kindness ¹⁷  never ceases; ¹⁸ 

his compassions ¹⁹  never end.

Ratapan 3:32

3:32 Though he causes us ²⁰  grief, he then has compassion on us ²¹ 

according to the abundance of his loyal kindness. ²² 

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 11:26

11:26 And so ²³  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ²⁴  receive mercy.

[106:45]  ¹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[106:46]  ² tn Or “captors.”

[106:47]  ³ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ⁴ tn Heb “to boast in your praise.”

[126:1]  ⁵ sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.

[126:1]  ⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[126:1]  ⁷ tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.

[126:1]  ⁸ tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

[126:2]  ⁹ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ¹⁰ tn Heb “they said among the nations.”

[126:4]  ¹¹ tn Heb “like the streams in the Negev.”

[126:4]  sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.

[56:8]  ¹² tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[29:14]  ¹³ 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]  ¹⁴ tn Heb “Oracle of the Lord.”

[29:14]  ¹⁵ 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]  ¹⁶ tn Heb “Oracle of the Lord.”

[3:22]  ¹⁷ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

[3:22]  ¹⁸ tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ¹⁹ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

[3:32]  ²⁰ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

[3:32]  ²¹ tn Heb “He will have compassion.” The words “on us” are added in the translation.

[3:32]  ²² tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

[11:26]  ²³ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:31]  ²⁴ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.