² tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

³ sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view.

⁵ sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb שׁוּב (shuv) refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).

² sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown, but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.

³ tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

² sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords, and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects by allowing them to return to their homeland. As polytheists, the Persians sought the favor of the gods of the various countries that had come under their control.

² sn Where did Moses get the idea that they should have a pilgrim feast and make sacrifices? God had only said they would serve Him in that mountain. In the OT the pilgrim feasts to the sanctuary three times a year incorporated the ideas of serving the Lord and keeping the commands. So the words here use the more general idea of appearing before their God. They would go to the desert because there was no homeland yet. Moses later spoke of the journey as necessary to avoid offending Egyptian sensibilities (8:25-26).

² sn It should be noted that the text says that the nations will be subject to the king of Babylon for 70 years, not that they will lie desolate for 70 years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah, but the decree of Cyrus was broader.)

³ tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or “their sheepfold”] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here, where the people and their homeland are referred to as a flock and their sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [ʾim loʾ; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural, which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line, which is the Lord, has been rendered in the first person for stylistic reasons (see the translator’s note on the beginning of the verse).