I've never been a fan of shotgunning a collection of scattered verses. It's usually signaled to me that the person doing it hasn't taken the time to properly understand the verses and consider things like authorial intent. Further, it's usually been indicative of someone who is hoping that by dumping a torrent of verses they think support their point of view, that the other person will simply give up, and not take the time to address each one properly.
However, I'm prepared to go through each of those verses, discuss them at considerable length (for no other reason than it's really interesting), consider their context within the books, their context within their historical and cultural settings, consider their authors and the author's intended audience so I can understand the actually meaning of the text. Usually though, the person who data dumped some verses has no interest in such a thing.
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[/I]Sure, we can begin in the 39th chapter of Ezekiel, though it usually makes better since to understand a book by starting in the beginning. Ezekiel's main concern throughout the book is the apostasy of Judah specifically. The first 24 chapters deal with the apostasy of Israel, judgement coming on Israel, the fall of Jerusalem, and the subsequent exile to Babylon - actual, ancient Babylon. Ezekiel himself opens the book identifying his location as being by the River Chebar, in Babylon. He covers a litany of things Judah had done to bring about their own demise and exile.
Given the amount of attention Ezekiel devotes to ancient Israel's rebellion against Yahweh, and given that the text explicit states numerous times that Ezekiel is addressing the exiles living in [actual] Babylon, I think it's fair to say that Ezekiel's primary concern is identifying the proximate causes and reasons for the Babylonian exile followed by a message of hope to those people living in Babylon.
Eze 24-32ish contains various oracles against various nations. But the collection of oracles against the nations isn't random or about something that has nothing to do with Ezekiel's primary concern. These were the immediate nations surrounding ancient Israel who gloated in Judah's demise. Judah had, at the time, been a client state of Babylon, basically paying tribute to keep the Babylonians away. Nebuchadnezzar had launched an unsuccessful campaign against Egypt resulting in a weakening of the Babylonian army with a major defeat at the Battle of Charchemish. The various Canaanite and Phonetician states rebelled against Babylonian dominance - Judah was no different; they too thought it would be a good chance to separate themselves from Babylon. Jehoiakin attempted to ally himself with Egypt - the apparent winners as of late (2 Kings 23-24). But Babylon came back, they beat Jehoaikin in 597 who surrendered and became a client king to Babylon for a few years. Jehoiakin attempted to rebel against Babylon and align himself with Egypt again, but the Egyptians themselves were defeated by the Babylonians...who then turned and destroyed Jerusalem, exiling the rest of the elite and leadership that Jehoiakin hadn't already exported to Babylon himself.
After the destruction of Jerusalem, Babylon then turned to Israel's neighbors...the same ones listed in Ezekiel who said that those nations would be destroyed. Babylon would lay siege to Tyre for 13 years and eventually subjugate the various kingdoms in the area. In Ezekiel, Babylon was God's instrument for executing judgment on Israel and Israel's other enemies, in much the same way Isaiah viewed Cyrus as God's instrument for executing God's plan for Israel's return.
The first 34 or so chapters deal with the judgment of ancient Israel (really, Judah, since Northern Israel was long gone) before Ezekiel turns his attention to restoration and hope. What would be strange is if at this point Ezekiel quit talking about the things he had been talking about, addressing the people and events he had been addressing, and started talking about things 3,000 years into the future. Luckily, he doesn't do that. Ezekiel's promise of hope and restoration for Israel, is a message of hope for the people who were living then and there with Ezekiel in Babylon. The Valley of Dry Bones in Eze 37 is about the restoration of a seemingly dead Israel...they were seemingly dead because they were living in world where they were in exile in the superpower of the day, Babylon.
Eze 39:27-29 is about this hope of restoration from the Babylonian exile. Ezekiel even records it:
"Then they will know that I am the LORD their God because I made them go into exile among the nations, and then gathered them again to their own land; and I will leave none of them there any longer."
Where is there? In Babylon. Where Ezekiel is. Where is audience is. Where they want to leave from. This isn't about leaving the United States or various other places for the modern state of Israel. This is about a particular people who had seen their homes literally destroyed, no doubt had seen some horrible forms of death at the hands of the Babylonians and were taken away as captives to Babylon. These are the people Ezekiel is talking about returning from exile and living again in Israel. They are the ones who still had the memory of their actual homes being in Israel.
I think it's a tough sell to say the verses you quoted are about anything other than what is determined by the context of Ezekiel himself. Ezekiel's hope of returning to Israel from exile is a message to a for the Jewish exiles living in Babylon.
I'm not sure the bible says we ought to politically support the modern state of Israel (which is what you indicated you mean by "support"). Support for Israel should be contingent of the behavior and values of the state itself. I seriously doubt the bible ever requires us to give blank check of support to anyone other than God. If [modern] Israel were to do something immoral, I doubt God requires us to support it, unless he's become accustomed to condoning immorality recently.
. No worries, and thanks for the apology - warmly accepted 
