Discovery BoxJeremiah 3:10
Context3:10 In spite of all this, 1 Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” 2 says the Lord.
Jeremiah 29:12-14
Context29:12 When you call out to me and come to me in prayer, 3 I will hear your prayers. 4 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 5 29:14 I will make myself available to you,’ 6 says the Lord. 7 ‘Then I will reverse your plight 8 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 9 ‘I will bring you back to the place from which I exiled you.’
Deuteronomy 4:29-31
Context4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. 10 4:30 In your distress when all these things happen to you in the latter days, 11 if you return to the Lord your God and obey him 12 4:31 (for he 13 is a merciful God), he will not let you down 14 or destroy you, for he cannot 15 forget the covenant with your ancestors that he confirmed by oath to them.
Deuteronomy 30:2-5
Context30:2 Then if you and your descendants 16 turn to the Lord your God and obey him with your whole mind and being 17 just as 18 I am commanding you today, 30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he 19 has scattered you. 30:4 Even if your exiles are in the most distant land, 20 from there the Lord your God will gather you and bring you back. 30:5 Then he 21 will bring you to the land your ancestors 22 possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors.
Deuteronomy 30:1
Context30:1 “When you have experienced all these things, both the blessings and the curses 23 I have set before you, you will reflect upon them 24 in all the nations where the Lord your God has banished you.
Deuteronomy 7:3
Context7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,
Deuteronomy 7:1
Context7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, 25 Girgashites, 26 Amorites, 27 Canaanites, 28 Perizzites, 29 Hivites, 30 and Jebusites, 31 seven 32 nations more numerous and powerful than you –
Deuteronomy 8:1-2
Context8:1 You must keep carefully all these commandments 33 I am giving 34 you today so that you may live, increase in number, 35 and go in and occupy the land that the Lord promised to your ancestors. 36 8:2 Remember the whole way by which he 37 has brought you these forty years through the desert 38 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.
Deuteronomy 6:1
Context6:1 Now these are the commandments, 39 statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed 40
Isaiah 55:6-7
Context55:6 Seek the Lord while he makes himself available; 41
call to him while he is nearby!
55:7 The wicked need to abandon their lifestyle 42
and sinful people their plans. 43
They should return 44 to the Lord, and he will show mercy to them, 45
and to their God, for he will freely forgive them. 46
Hosea 14:1-3
Context14:1 Return, O Israel, to the Lord your God,
for your sin has been your downfall! 47
14:2 Return to the Lord and repent! 48
Say to him: “Completely 49 forgive our iniquity;
accept 50 our penitential prayer, 51
that we may offer the praise of our lips as sacrificial bulls. 52
14:3 Assyria cannot save us;
we will not ride warhorses.
We will never again say, ‘Our gods’
to what our own hands have made.
For only you will show compassion to Orphan Israel!” 53
Romans 6:17
Context6:17 But thanks be to God that though you were slaves to sin, you obeyed 54 from the heart that pattern 55 of teaching you were entrusted to,
[3:10] 1 tn Heb “And even in all this.”
[3:10] 2 tn Heb “ has not turned back to me with all her heart but only in falsehood.”
[29:12] 3 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
[29:12] 4 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
[29:13] 5 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
[29:14] 6 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
[29:14] 7 tn Heb “Oracle of the
[29:14] 8 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
[29:14] 9 tn Heb “Oracle of the
[4:29] 10 tn Or “mind and being.” See Deut 6:5.
[4:30] 11 sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.
[4:30] 12 tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.
[4:31] 13 tn Heb “the
[4:31] 14 tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).
[4:31] 15 tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.
[30:2] 16 tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”
[30:2] 17 tn Or “heart and soul” (also in vv. 6, 10).
[30:2] 18 tn Heb “according to all.”
[30:3] 19 tn Heb “the
[30:4] 20 tn Heb “are at the farthest edge of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[30:5] 21 tn Heb “the
[30:5] 22 tn Heb “fathers” (also later in this verse and in vv. 9, 20).
[30:1] 23 tn Heb “the blessing and the curse.”
[30:1] 24 tn Heb “and you bring (them) back to your heart.”
[7:1] 25 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
[7:1] 26 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
[7:1] 27 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
[7:1] 28 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000
[7:1] 29 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
[7:1] 30 sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).
[7:1] 31 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
[7:1] 32 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
[8:1] 33 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
[8:1] 34 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
[8:1] 35 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
[8:1] 36 tn Heb “fathers” (also in vv. 16, 18).
[8:2] 37 tn Heb “the
[8:2] 38 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
[6:1] 39 tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.
[6:1] 40 tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”
[55:6] 41 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
[55:7] 42 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 43 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 44 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 45 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 46 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[14:1] 47 tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”
[14:2] 48 tn Heb “Take words with you and return to the
[14:2] 49 tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).
[14:2] 50 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.
[14:2] 51 tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”
[14:2] 52 tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.
[14:3] 53 tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.
