THEOSISJerome of Stridon
This division is absent in the Septuagint. Its significance lies in the understanding that the deliverance of God's people from Egypt did not occur through Moses, but rather through Jesus Christ, who rescues them from the entire world where they are dispersed. This promise is partially realized in the current age, but it will be completely fulfilled when individuals from all directions—east and west, north and south—gather to rest with Abraham, Isaac, and Jacob (Matt. 8:11). After the full number of the Gentiles have been brought in, all of Israel will attain salvation (Rom. 11:23, 26).
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The reference to the prophets—whether for, by, or against them—has been misallocated in the Septuagint's version, incorrectly linked to the conclusion of the preceding passage, which states, “And the name by which the Lord will call Him is cie losedec.” Many, unaware of this, create a range of misleading interpretations. It would be far wiser to openly acknowledge one's lack of understanding than to impart that ignorance to others. The reference concerns the prophets and the false prophets of Jerusalem and Samaria, whom he generically labels as prophets. The subsequent verses recount, “And in the prophets of Samaria I have seen wickedness” (Jeremiah 23:13), followed by “And in the prophets of Jerusalem I have seen horrible things” (Jeremiah 23:14). By employing the conjunction “and,” he draws attention to the Lord's earlier remarks regarding prophets who have succumbed to the ways of false prophets.