Jeremiah 30:18

Translation
King James Version
¶ Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
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KJV (with Strong's)
Thus saith H559 the LORD H3068; Behold, I will bring again H7725 the captivity H7622 of Jacob's H3290 tents H168, and have mercy H7355 on his dwellingplaces H4908; and the city H5892 shall be builded H1129 upon her own heap H8510, and the palace H759 shall remain H3427 after the manner H4941 thereof.
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Complete Jewish Bible
Thus says ADONAI: "I will return Ya'akov's captives to their tents; I will take pity on his dwellings. Cities will be rebuilt on their own tels, with palaces where they're supposed to be.
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Berean Standard Bible
This is what the LORD says: “I will restore the fortunes of Jacob’s tents and have compassion on his dwellings. And the city will be rebuilt on her own ruins, and the palace will stand in its rightful place.
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American Standard Version
Thus saith Jehovah: Behold, I will turn again the captivity of Jacob’s tents, and have compassion on his dwelling-places; and the city shall be builded upon its own hill, and the palace shall be inhabited after its own manner.
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World English Bible Messianic
Thus says the LORD: Behold, I will turn again the captivity of Jacob’s tents, and have compassion on his dwelling places; and the city shall be built on its own hill, and the palace shall be inhabited in its own way.
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Geneva Bible (1599)
Thus saith the Lord, Beholde, I will bring againe the captiuitie of Iaakobs tentes, and haue compassion on his dwelling places: and the citie shalbe builded vpon her owne heape, and the palace shall remaine after the maner thereof.
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Young's Literal Translation
Thus said Jehovah: Lo, I turn back to the captivity of the tents of Jacob, And his dwelling places I pity, And the city hath been built on its heap, And the palace according to its ordinance remaineth.
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See also
Haggai 2:7Haggai 2:9Psalms 102:13Jeremiah 30:3Jeremiah 33:7Jeremiah 49:39Jeremiah 23:3
In the KJVVerse 19,686 of 31,102

Study This Verse

SUMMARY

Jeremiah 30:18 delivers a profound divine promise of restoration for the exiled people of Israel and Judah, marking a pivotal shift from prophecies of impending judgment to those of hope and comprehensive renewal. This declaration from the Lord assures that He will reverse their captivity, extend His mercy upon their desolate dwelling places, and orchestrate the complete rebuilding of Jerusalem and its royal structures upon their ancient, foundational ruins. The verse powerfully underscores God's unwavering faithfulness to His covenant, guaranteeing a future where His people are reestablished in their land, their cherished city restored to its former dignity, and their national identity reaffirmed in a tangible display of divine grace.

CONTEXT

  • Literary Context: Jeremiah 30:18 is strategically placed within the "Book of Consolation" (chapters 30-33), a distinct and pivotal section of Jeremiah's prophetic message. While the preceding chapters meticulously detail God's severe judgment against Judah for its persistent idolatry, pervasive social injustice, and flagrant covenant unfaithfulness, chapters 30-33 dramatically pivot to articulate robust promises of future restoration. This significant shift in tone provides a crucial theological counterbalance to the earlier pronouncements of doom, assuring the exiles that God's ultimate purpose for His people is not annihilation but profound redemption and comprehensive renewal. The immediate context of chapter 30 initially highlights the dire "time of Jacob's trouble" (Jeremiah 30:7), yet it swiftly transitions to the Lord's unwavering promise to deliver them from this distress and facilitate their return to their ancestral land, establishing a new and enduring covenant relationship. Verse 18 specifically follows promises of divine healing and the cessation of their affliction (Jeremiah 30:17), thereby meticulously setting the stage for the physical, social, and spiritual reconstruction of their devastated homeland.
  • Historical & Cultural Context: The prophecies recorded in the book of Jeremiah were delivered during an exceptionally tumultuous period in Judah's history, spanning the late 7th and early 6th centuries BCE. This era was characterized by the precipitous decline of the once-dominant Assyrian Empire, the formidable rise of the Babylonian Empire, and the eventual, devastating destruction of Jerusalem and its sacred Temple in 586 BCE, which precipitated the traumatic Babylonian exile. The people of Judah were confronted with the harrowing reality of national defeat, forced displacement from their homeland, and the apparent failure of God's covenant promises. Within this context of profound despair, the divine promise of return from "captivity" (Hebrew: shᵉbûwth) and the rebuilding of "tents," "dwellingplaces," "city," and "palace" would have resonated with immense hope and significance. "Tents" (Hebrew: ʼôhel) often symbolized the nomadic life or temporary dwellings, but here, in the phrase "Jacob's tents," they represent the scattered, dispossessed, and vulnerable people of Israel. The rebuilding of "the city" (Jerusalem) and "the palace" signifies the comprehensive restoration of political and religious order, as well as national sovereignty, directly addressing the utter devastation wrought by the Babylonian invasion. The concept of building "upon her own heap" (Hebrew: têl) is particularly poignant, referring to the archaeological mounds formed by successive layers of destroyed and rebuilt cities, emphasizing that Jerusalem would literally rise from its own ruins, thereby maintaining its historical continuity and sacred identity.
  • Key Themes: Jeremiah 30:18 contributes significantly to several overarching themes deeply embedded within the book of Jeremiah and the broader prophetic tradition. First, it powerfully illustrates Divine Restoration, showcasing God's active, sovereign, and compassionate intervention to reverse the fortunes of His people from a state of exile and desolation to one of return and flourishing. This restoration is unequivocally presented not as a human-initiated endeavor but as a direct, miraculous act of the Lord Himself. Second, the verse profoundly highlights God's Enduring Mercy and Compassion (Hebrew: râcham). Despite Judah's profound sinfulness and the resultant severe judgment, God's covenant love and deep compassion prevail, leading Him to pity their plight and bring about their comprehensive healing and restoration. This underscores the gracious and faithful character of God, who remembers His covenant even in the midst of administering righteous judgment. Third, the verse emphatically emphasizes Rebuilding and Reestablishment, encompassing both physical structures and socio-political order. The promise of rebuilding Jerusalem and its palace signifies the renewal of national identity, the re-establishment of governmental stability, and the re-inhabitation of the land. This theme of physical restoration is frequently intertwined with spiritual renewal, as vividly articulated in the promise of a new covenant later in the Book of Consolation (Jeremiah 31:31-34). Collectively, these themes offer a profound and enduring message of hope that transcends immediate suffering, pointing steadfastly to God's ultimate faithfulness to His redemptive purposes for His beloved people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • captivity (Hebrew, shᵉbûwth', H7622): From a primitive root meaning "to take captive," this term refers to the state of exile, or concretely, to prisoners. In Jeremiah 30:18, it precisely denotes the traumatic state of forced displacement and subjugation experienced by the people of Judah in Babylon. The idiomatic phrase "bring again the captivity" signifies a complete reversal of this state, a triumphant return from exile, and the restoration of those who were forcibly taken away. It implies not merely a physical return but a profound reversal of their fortunes, transitioning from a state of utter desolation to one of renewed freedom, flourishing, and national integrity.
  • mercy (Hebrew, râcham', H7355): A primitive root meaning "to fondle; by implication, to love, especially to compassionate." This powerful word conveys deep, visceral compassion, often likened to a parent's profound love for a child or the tender affection associated with a mother's womb. In this context, God's "mercy" is unequivocally the sovereign and loving driving force behind His decision to restore His people. It highlights that the restoration is not earned through human merit or effort but flows purely from God's profound pity, enduring covenant love, and boundless compassion for His desolate "dwellingplaces" and His suffering people.
  • builded (Hebrew, bânâh', H1129): A primitive root meaning "to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely." Here, it refers to the literal and comprehensive reconstruction of the city of Jerusalem. The deliberate use of this word emphasizes a purposeful, active, and complete process of physical restoration, signifying a return to order, stability, and habitation after widespread destruction. It implies not merely superficial repair but a foundational re-establishment, a complete rebuilding from the ground up, ensuring the city's permanence and renewed vitality.

Verse Breakdown

  • "Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents," This opening declaration establishes the supreme divine authority and absolute certainty of the prophecy. "Thus saith the LORD" unequivocally underscores that this is God's direct, authoritative promise, not a mere human hope or wish. "Behold" draws immediate attention to the momentous nature of the declaration. "Bring again the captivity" is a powerful idiom commonly used in prophetic literature to signify a complete reversal of the state of exile, effectively bringing the exiles back to their homeland. "Jacob's tents" refers to the scattered, dispossessed, and vulnerable people of Israel, alluding to their original nomadic origins but here powerfully symbolizing their current state of dispersion and lack of permanent dwelling. The Lord Himself promises to initiate and accomplish this profound reversal of their fortunes.
  • "and have mercy on his dwellingplaces;" This clause eloquently reveals the profound motivation behind God's restorative action: His deep, abiding compassion and pity. "His dwellingplaces" refers to the places where Jacob's descendants lived, which are now desolate, destroyed, or abandoned. God's mercy is extended not only to these ruined habitations but, by extension, to the people themselves, signifying His tender loving care, profound empathy, and unwavering commitment to their well-being, despite their past transgressions and the resultant judgment.
  • "and the city shall be builded upon her own heap," This specifies a crucial physical aspect of the restoration. "The city" refers specifically to Jerusalem, which was destined for utter destruction. The promise is that it will be "builded" (comprehensively reconstructed) not in a new location, but "upon her own heap"—upon the very ruins, accumulated debris, and historical foundations of its former existence. This emphasizes the authenticity, historical continuity, and enduring sacred significance of Jerusalem as the chosen city, ensuring it rises from its own ashes, maintaining its identity.
  • "and the palace shall remain after the manner thereof." This final clause promises the restoration of governmental and royal order and stability. The "palace" signifies the seat of authority and leadership, most likely referring to the royal palace in Jerusalem, which symbolized the Davidic monarchy. "Shall remain after the manner thereof" implies that it will be restored to its proper function, its inherent dignity, and perhaps even its original form or established custom and legal framework. This speaks powerfully to the re-establishment of political stability, righteous governance, and national identity, ensuring that the restored city will once again possess its rightful leadership and divine order.

Literary Devices

Jeremiah 30:18 masterfully employs several potent literary devices to convey its profound message of hope, divine intervention, and comprehensive restoration. The most prominent device is Personification, where abstract concepts or inanimate objects like "Jacob's tents," "dwellingplaces," "city," and "palace" are imbued with human-like experiences, capable of experiencing captivity, receiving mercy, being built, and remaining. This gives a vivid and empathetic sense of the national and communal nature of both the judgment and the subsequent restoration. Metonymy is also skillfully present, as "Jacob's tents" serves as a stand-in for the entire people of Israel, representing their dispersed and vulnerable state, and "the city" and "the palace" represent the entire socio-political and religious structure of Judah. The phrase "bring again the captivity" is a powerful Idiom commonly used in prophetic literature to denote a complete reversal of exile and a glorious return to prosperity and freedom. The imagery of building "upon her own heap" is a particularly potent Symbol of resurrection, resilience, and continuity from destruction, indicating that the future city will be organically and inextricably linked to its past, literally rising from its very ashes rather than being a completely new entity. This powerful imagery provides a vivid visual of God's miraculous ability to redeem and restore even the most desolate and seemingly hopeless circumstances.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 30:18 stands as a profound testament to God's unwavering covenant faithfulness and His ultimate redemptive purposes for His people. It reveals that even in the midst of severe judgment and profound discipline, God's enduring mercy and boundless compassion prevail, demonstrating that His discipline is never for annihilation but always for purification, restoration, and ultimate flourishing. This verse powerfully underscores the theme of divine sovereignty over all of human history, showing that God orchestrates the rise and fall of nations, and ultimately, He alone is the one who brings about the comprehensive restoration of His chosen people. The promised rebuilding of Jerusalem and its vital institutions signifies the re-establishment of divine order, justice, and the renewal of the covenant relationship, pointing to a future where God's tangible presence and abundant blessing are once again manifest among His people. This promise extends far beyond the mere physical return from Babylonian exile, foreshadowing a deeper, more profound spiritual restoration that would ultimately be realized.

  • Psalm 126:1-3 - Describes the overwhelming joy and wonder of those whose captivity is turned, affirming God's great and miraculous work of restoration.
  • Isaiah 61:4 - Prophesies that the ancient ruins will be rebuilt and the desolate cities restored, echoing Jeremiah's promise of comprehensive physical reconstruction and renewal.
  • Ezekiel 37:1-14 - Vividly illustrates God's miraculous power to bring life and complete restoration to a seemingly dead, hopeless, and scattered nation, powerfully mirroring the spiritual and physical resurrection implied in Jeremiah's prophecy.

REFLECTION AND APPLICATION

Jeremiah 30:18 offers an incredibly powerful and timeless message of hope that transcends its original historical context, speaking directly and profoundly to the universal human experience of brokenness, loss, and the deep longing for renewal. For individuals and communities facing periods of profound desolation, whether due to personal failures, societal collapse, unforeseen tragedies, or spiritual barrenness, this verse serves as a profound and comforting reminder that God's mercy is infinitely deeper and more expansive than our deepest despair. It teaches us that even when our "tents" are scattered, our "dwellingplaces" are desolate, and our "city" lies in ruins, God is sovereignly capable of bringing about a complete and miraculous reversal of fortune. His promise to "builded upon her own heap" suggests that true, God-initiated restoration often involves reclaiming, redeeming, and transforming what was lost or broken, rather than simply abandoning it to start anew elsewhere. This calls us to cultivate an unwavering trust in God's sovereign and redemptive plan, even when circumstances seem utterly dire, and to actively participate in the rebuilding process, knowing that His boundless compassion is the foundational and driving force. It profoundly encourages resilience, unwavering faith, and patient endurance, reminding us that God's ultimate purpose for His people is always redemptive, offering a future filled with hope, re-establishment, and flourishing.

Questions for Reflection

  • Where in your personal life or within your community do you currently perceive "tents" scattered or "dwellingplaces" desolate, and how does this verse speak directly to those challenging situations?
  • What does it truly mean for something to be "builded upon her own heap" in a deeply personal or spiritual sense? How might God be actively working to restore something in your life directly from its very ruins?
  • How does God's profound "mercy" as the ultimate driving force for restoration challenge and expand your current understanding of divine judgment and grace?
  • In what tangible ways can you actively participate in God's ongoing work of rebuilding, restoring, and re-establishing hope within your immediate sphere of influence or broader community?

FAQ

What is the significance of "Jacob's tents" in this prophecy?

Answer: "Jacob's tents" refers specifically to the descendants of Jacob (Israel), symbolizing the entire nation of Israel in their dispersed, vulnerable, and dispossessed state. Historically, tents were the temporary dwellings of nomadic peoples, representing mobility and impermanence. In this prophetic context, the phrase powerfully evokes the image of a people who have lost their permanent homes, their national stability, and their sense of belonging due to the trauma of exile. The promise to "bring again the captivity of Jacob's tents" signifies God's divine intention to miraculously gather His scattered people, restore their national identity, and bring them back to their ancestral homeland, thereby re-establishing their security, permanence, and flourishing. It speaks profoundly to the comprehensive restoration of the people themselves, not merely their physical structures.

CHRIST-CENTERED FULFILLMENT

Jeremiah 30:18, with its powerful promise of restoration from captivity and the comprehensive rebuilding of a desolate city, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the inauguration of the New Covenant. While the immediate prophecy pointed to the physical return of Israel from Babylonian exile, its deeper spiritual resonance undeniably foreshadows the comprehensive redemptive work of Christ. Jesus, the true Son of David, comes to "bring again the captivity" not merely from physical exile, but from the far more pervasive and debilitating spiritual bondage of sin and death (Romans 8:21). He is the one upon whom God's ultimate and boundless "mercy" is poured out, not just for a single nation, but for all humanity, enabling salvation by grace through faith (Titus 3:5). The rebuilding of "the city" on its "own heap" finds its spiritual parallel in the establishment of the Church, the new Jerusalem, which is eternally built upon the foundational truth of the apostles and prophets, with Christ Jesus Himself as the indispensable chief cornerstone (Ephesians 2:20). The "palace" that "shall remain after the manner thereof" points unequivocally to Christ's eternal and sovereign reign as King, establishing a spiritual kingdom that will never be destroyed or overthrown (Daniel 7:14). Through His sacrificial death and glorious resurrection, Jesus comprehensively rebuilds what was broken by sin, establishing a new and everlasting covenant where God's people are not just physically restored to a land, but spiritually reconciled to God, dwelling eternally in His presence as living stones in a spiritual house, built for His glory (1 Peter 2:5). Thus, Jeremiah's vision of restoration culminates in the comprehensive, spiritual, and eternal work of Christ, who brings true freedom, abounding mercy, and an imperishable kingdom.

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Commentary on Jeremiah 30 verses 18–24

We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,

I. That the city and temple should be rebuilt, Jer 30:18. Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa 25:2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.

II. That the sacred feasts should again be solemnized (Jer 30:19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.

III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zac 8:5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.

IV. That they shall be blessed with a good government (Jer 30:21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (Jer 30:9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: "I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (Jer 30:22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?" How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev 10:3; Lev 21:17. Moses drew near, Exo 20:21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa 63:3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?

V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (Jer 30:22): You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Act 15:14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.

VI. That their enemies shall be reckoned with and brought down (Jer 30:20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Psa 105:15. The last two verses come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (Jer 23:19, Jer 23:20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa 51:22, Isa 51:23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–24. Public domain.
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JeromeAD 420
SIX BOOKS ON JEREMIAH 6:9.3-6
A type of these events previously occurred in Zerubbabel and Ezra, when the people returned and the city was begun to be built on its heights and religion observed in the temple, all of which are contained in Ezra’s own book. But this was more fully and more perfectly completed in the Lord and Savior and his apostles, when the city was built on its heights—about which it is written, “A city set on a hill cannot be hidden”—and the temple was founded in accordance with its order and ceremony, so that whatever was done carnally by the people in the past would be completed spiritually in the church. Then praise went forth—or thanksgiving, for this is what thoda means—so that all of the apostles would be able to say “grace and peace to you.” The “voice of celebration” was not the kind of celebration in which people eat, drink, sleep and then get up to do it again for its own sake, but the kind of celebration that David enjoyed before the ark of the Lord. They were also multiplied and not diminished so that the entire world would believe in God the Savior. And they were glorified so that what was written would be fulfilled: “Glorious things are said of you, O city of God!” They were his children, that is, the apostles, as were Abraham, Isaac and Jacob from the beginning, the rulers of the people of Israel. Then the Lord made a visit against all who opposed the people of God, clearly powerful adversaries. And “their leader came from them”—undoubtedly a reference to the Lord and Savior, who was from the Israelite race according to the flesh—and “their ruler was produced from their midst.” The Father united this ruler to himself and drew near to him, as the Son would say: “I in the Father and the Father in me,” for no one is able thus to unite his heart to the Lord or to be joined to the Father as the Son. That it also says, “You will be my people, and I will be your God,” we determine to have been completed partly in Israel and fully in the multitude of nations.
JeromeAD 420
Commentary on Jeremiah
(Verse 18 and following) Thus says the Lord: Behold, I will turn the fortunes of the tents of Jacob, and have compassion on their dwellings (or captivity). And the city shall be rebuilt on its mound, and the temple shall be founded according to its order. And praise shall come forth from them, and the voice of those who play. And I will multiply them, and they shall not be few. (And what follows: And I will glorify them, and they shall not be made small, is not found in the Septuagint). And they shall be, says the Lord, His sons as from the beginning, and His congregation shall remain before me, and I will visit all those who trouble him. And his leader shall come forth from him, and the ruler shall be produced from among them. And I will bring him near, and he shall approach me. For who is this who has applied his heart to draw near to me, says the Lord? (And this also is not found in the Septuagint.) And you shall be my people, and I will be your God. Whose image prefigured this in Zerubabel and Ezra, when the people returned and the city began to be built in its exalted state, and the religion of the Temple was observed, and the other things contained in the book of Ezra himself. But it was more fully and completely fulfilled in the Lord Savior and the Apostles, when the city was built on its highest point, of which it is written: A city set on a hill cannot be hidden (Matthew 5:14); and the Temple was established according to its order and ceremonies, so that whatever was done in the former people carnally, would be spiritually fulfilled in the Church. Then praise and thanksgiving came forth. For this means Thoda, as all the Apostles said: Grace to you and peace (1 Corinthians 1:3). And the voice of those who play, not in that game where the people ate and drank and rose up to play (Exodus 32:6), but in that game where David played before the Ark of the Lord (2 Samuel 6). And they were multiplied and not diminished, so that the whole world would believe in the Lord and Savior: and they were glorified, so that what is written would be fulfilled: Glorious things are spoken of you, O city of God (Psalm 87:3). And his sons were, that is, the Apostles, just as they were from the beginning, Abraham, and Isaac, and Jacob, the leaders of the Israelite race. Then the Lord visited all those who troubled the people of God, namely, the opposing powers. And He was their leader from that time: without a doubt, the Lord and Savior according to the flesh came forth from the race of Israel, and the prince arose from their midst. The Father applied Him to Himself, and He approached Him, so that the Son might say: I am in the Father, and the Father in Me (John XIV, 11): for no one can so apply his heart to God, nor be joined to the Father as the Son is. And what he says according to the Septuagint: 'And you shall be my people, and I will be your God', we see fulfilled in part in Israel, and entirely in the multitude of the nations.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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