ציטירנדיקער פּירוש אויף ירמיהו 48:47

ושב ה' אלהיך את שבותך THEN THE LORD THY GOD WILL TURN THY CAPTIVITY — To express this idea it ought to have written והשיב את שבותך, “then He will bring back thy captivity”. But our Rabbis learned from this that, if one can say so of God, His Divine presence dwells with Israel in all the misery of their exile, so that when they are redeemed (i.e. when He speaks of their being redeemed), He makes Scripture write “Redemption” of Himself (i.e. He makes it state that He will be redeemed) — that He will return with them (Megillah 29a). Furthermore the following may be said in explaining the strange form ושב ... את, — that the day of the gathering of the exiles is so important and is attended with such difficulty that it is as though He (God) Himself must actually seize hold of each individual’s hands dragging him from his place (so that God Himself returns with the exile), as it is said, (Isaiah 27:12) “And ye shall be gathered one by one, O ye children of Israel”. We find, however, the same expression in connection with the gathering of the exiles of other nations also, as e.g. (Jeremiah 48:47): ושבתי שבות מואב "And I shall bring back the exiles of Moab".

Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabban Gamaliel actually accepts Rabbi Joshua's argument but responds that there is another verse that shows that God brought back the Ammonites from their exile. According to Rabban Gamaliel the verse from Jeremiah does not refer to the "end of days" as do the verses regarding the Moabites (Jeremiah 48:47) and Elam (49:39). Rather, God has already restored the Ammonites, so the prohibition from Deuteronomy applies again.

I will return and have pity on them They all suffered close to the destruction of the Temple, and concerning each one it is stated in this Book, “I will return the exile of...”