Jeremiah 2:13

2:13 “Do so because my people have committed a double wrong:

they have rejected me,

the fountain of life-giving water, ¹ 

and they have dug cisterns for themselves,

cracked cisterns which cannot even hold water.”

Jeremiah 2:17

2:17 You have brought all this on yourself, Israel, ² 

by deserting the Lord your God when he was leading you along the right path. ³ 

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁴ 

Know, then, and realize how utterly harmful ⁵ 

it was for you to reject me, the Lord your God, ⁶ 

to show no respect for me,” ⁷ 

says the Lord God who rules over all. ⁸ 

Jeremiah 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ⁹ 

Yet, in spite of all these things you have done, ¹⁰ 

Jeremiah 5:6

5:6 So like a lion from the thicket their enemies will kill them.

Like a wolf from the desert they will destroy them.

Like a leopard they will lie in wait outside their cities

and totally destroy anyone who ventures out. ¹¹ 

For they have rebelled so much

and done so many unfaithful things. ¹² 

Jeremiah 15:6

15:6 I, the Lord, say: ¹³  ‘You people have deserted me!

You keep turning your back on me.’ ¹⁴ 

So I have unleashed my power against you ¹⁵  and have begun to destroy you. ¹⁶ 

I have grown tired of feeling sorry for you!” ¹⁷ 

Jeremiah 16:11

16:11 Then tell them that the Lord says, ¹⁸  ‘It is because your ancestors ¹⁹  rejected me and paid allegiance to ²⁰  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ²¹ 

Jeremiah 17:13

17:13 You are the one in whom Israel may find hope. ²² 

All who leave you will suffer shame.

Those who turn away from you ²³  will be consigned to the nether world. ²⁴ 

For they have rejected you, the Lord, the fountain of life. ²⁵ 

Deuteronomy 28:20

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you ²⁶  in everything you undertake ²⁷  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. ²⁸ 

Deuteronomy 31:16-18

31:16 Then the Lord said to Moses, “You are about to die, ²⁹  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ³⁰  are going. They ³¹  will reject ³²  me and break my covenant that I have made with them. ³³  31:17 At that time ³⁴  my anger will erupt against them ³⁵  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ³⁶  them ³⁷  so that they ³⁸  will say at that time, ‘Have not these disasters ³⁹  overcome us ⁴⁰  because our ⁴¹  God is not among us ⁴² ?’ 31:18 But I will certainly ⁴³  hide myself at that time because of all the wickedness they ⁴⁴  will have done by turning to other gods.

Deuteronomy 32:15-23

Israel’s Rebellion

32:15 But Jeshurun ⁴⁵  became fat and kicked,

you ⁴⁶  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

32:16 They made him jealous with other gods, ⁴⁷ 

they enraged him with abhorrent idols. ⁴⁸ 

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ⁴⁹  had not known about.

32:18 You have forgotten ⁵⁰  the Rock who fathered you,

and put out of mind the God who gave you birth.

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

32:20 He said, “I will reject them, ⁵¹ 

I will see what will happen to them;

for they are a perverse generation,

children ⁵²  who show no loyalty.

32:21 They have made me jealous ⁵³  with false gods, ⁵⁴ 

enraging me with their worthless gods; ⁵⁵ 

so I will make them jealous with a people they do not recognize, ⁵⁶ 

with a nation slow to learn ⁵⁷  I will enrage them.

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ⁵⁸ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

32:23 I will increase their ⁵⁹  disasters,

I will use up my arrows on them.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁶⁰ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 22:16-17

22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected ⁶¹  her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ⁶²  before the city’s elders.

Isaiah 65:11

65:11 But as for you who abandon the Lord

and forget about worshiping at ⁶³  my holy mountain,

who prepare a feast for the god called ‘Fortune,’ ⁶⁴ 

and fill up wine jugs for the god called ‘Destiny’ ⁶⁵  –

Daniel 9:5-15

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁶⁶  to our kings, our leaders, and our ancestors, ⁶⁷  and to all the inhabitants ⁶⁸  of the land as well.

9:7 “You are righteous, ⁶⁹  O Lord, but we are humiliated this day ⁷⁰  – the people ⁷¹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ⁷²  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁷³  even though we have rebelled against him. 9:10 We have not obeyed ⁷⁴  the LORD our God by living according to ⁷⁵  his laws ⁷⁶  that he set before us through his servants the prophets.

9:11 “All Israel has broken ⁷⁷  your law and turned away by not obeying you. ⁷⁸  Therefore you have poured out on us the judgment solemnly threatened ⁷⁹  in the law of Moses the servant of God, for we have sinned against you. ⁸⁰  9:12 He has carried out his threats ⁸¹  against us and our rulers ⁸²  who were over ⁸³  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ⁸⁴  the LORD our God by turning back from our sin and by seeking wisdom ⁸⁵  from your reliable moral standards. ⁸⁶  9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁸⁷  in all he has done, ⁸⁸  and we have not obeyed him. ⁸⁹ 

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ⁹⁰  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.

[2:13]  ¹ tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything.

[2:17]  ² tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ³ tn Heb “at the time of leading you in the way.”

[2:19]  ⁴ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁵ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁶ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁷ tn Heb “and no fear of me was on you.”

[2:19]  ⁸ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[2:34]  ⁹ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  ¹⁰ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[5:6]  ¹¹ tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.

[5:6]  ¹² tn Heb “their rebellions are so many and their unfaithful acts so numerous.”

[15:6]  ¹³ tn Heb “oracle of the Lord.” In the original text this phrase is found between “you have deserted me” and “you keep turning your back on me.” It is put at the beginning and converted to first person for sake of English style and clarity.

[15:6]  ¹⁴ tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22; 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.

[15:6]  ¹⁵ tn Heb “stretched out my hand against you.” For this idiom see notes on 6:12.

[15:6]  ¹⁶ tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, NIV for example render them as future. ASV, RSV, TEV render them as past. NJPS has past here and future in vv. 7-9. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7-9 and concluded by an imperfect in v. 9 pick up the perfects + vav (ו) consecutives in vv. 3-4. Verses 7-9 are further development of the theme in vv. 1-4. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14-17 and consult GKC 329-30 §111.w. One could of course argue that the imperfects + vav consecutive in vv. 7-9 continue the imperfect + vav consecutive here. In this case, vv. 7-9 are not a continuation of the oracle of doom but another lament by God (cf. 14:1-6, 17-18).

[15:6]  ¹⁷ sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before. In 9:5-6b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13).

[16:11]  ¹⁸ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ¹⁹ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ²⁰ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ²¹ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[17:13]  ²² tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

[17:13]  ²³ tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.

[17:13]  ²⁴ tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).

[17:13]  ²⁵ tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.

[28:20]  ²⁶ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  ²⁷ tn Heb “in all the stretching out of your hand.”

[28:20]  ²⁸ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[31:16]  ²⁹ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ³⁰ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ³¹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ³² tn Or “abandon” (TEV, NLT).

[31:16]  ³³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³⁴ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ³⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³⁶ tn Heb “find,” “encounter.”

[31:17]  ³⁷ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³⁸ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³⁹ tn Heb “evils.”

[31:17]  ⁴⁰ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁴¹ tn Heb “my.”

[31:17]  ⁴² tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:18]  ⁴³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ⁴⁴ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[32:15]  ⁴⁵ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  ⁴⁶ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[32:16]  ⁴⁷ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ⁴⁸ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[32:17]  ⁴⁹ tn Heb “your fathers.”

[32:18]  ⁵⁰ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[32:20]  ⁵¹ tn Heb “I will hide my face from them.”

[32:20]  ⁵² tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[32:21]  ⁵³ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ⁵⁴ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ⁵⁵ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ⁵⁶ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ⁵⁷ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[32:22]  ⁵⁸ tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:23]  ⁵⁹ tn Heb “upon them.”

[32:2]  ⁶⁰ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[22:16]  ⁶¹ tn Heb “hated.” See note on the word “other” in Deut 21:15.

[22:17]  ⁶² tn Heb “they will spread the garment.”

[65:11]  ⁶³ tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.

[65:11]  ⁶⁴ tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.

[65:11]  ⁶⁵ tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.

[9:6]  ⁶⁶ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁶⁷ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁶⁸ tn Heb “people.”

[9:7]  ⁶⁹ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁷⁰ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁷¹ tn Heb “men.”

[9:8]  ⁷² tn Heb “to us (belongs) shame of face.”

[9:9]  ⁷³ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ⁷⁴ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ⁷⁵ tn Heb “to walk in.”

[9:10]  ⁷⁶ tc The LXX and Vulgate have the singular.

[9:11]  ⁷⁷ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁷⁸ tn Heb “by not paying attention to your voice.”

[9:11]  ⁷⁹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁸⁰ tn Heb “him.”

[9:12]  ⁸¹ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁸² tn Heb “our judges.”

[9:12]  ⁸³ tn Heb “who judged.”

[9:13]  ⁸⁴ tn Heb “we have not pacified the face of.”

[9:13]  ⁸⁵ tn Or “by gaining insight.”

[9:13]  ⁸⁶ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[9:14]  ⁸⁷ tn Or “righteous.”

[9:14]  ⁸⁸ tn Heb “in all his deeds which he has done.”

[9:14]  ⁸⁹ tn Heb “we have not listened to his voice.”

[9:15]  ⁹⁰ tn Heb “with a powerful hand.”