“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations. 2
Make your praises heard. 3
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’ 4
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.
31:9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance. 6
I will lead them besides streams of water,
along smooth paths where they will never stumble. 7
I will do this because I am Israel’s father;
Ephraim 8 is my firstborn son.’”
3 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.
4 tc Or “The
7 sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).
8 sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).