32:1 Listen, O heavens, and I will speak;
hear, O earth, the words of my mouth.
A psalm by Asaph.
50:1 El, God, the Lord 5 speaks,
and summons the earth to come from the east and west. 6
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 7
1:2 Listen, O heavens,
pay attention, O earth! 8
For the Lord speaks:
“I raised children, 9 I brought them up, 10
but 11 they have rebelled 12 against me!
22:29 O land of Judah, land of Judah, land of Judah! 13
Listen to what the Lord has to say!
36:1 “As for you, son of man, prophesy to the mountains of Israel, and say: ‘O mountains of Israel, hear the word of the Lord!
36:8 “‘But you, mountains of Israel, will grow your branches, and bear your fruit for my people Israel; for they will arrive soon. 14
1 sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the
2 tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”
3 tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.
4 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
5 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
6 tn Heb “and calls [the] earth from the sunrise to its going.”
7 tn Or perhaps “to testify against his people.”
8 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
9 tn Or “sons” (NAB, NASB).
10 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).
11 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.
12 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).
13 tn There is no certain explanation for the triple repetition of the word “land” here. F. B. Huey (Jeremiah, Lamentations [NAC], 209) suggests the idea of exasperation, but exasperation at what? Their continued apostasy which made these exiles necessary? Or exasperation at their pitiful hopes of seeing Jeconiah restored? Perhaps “pitiful, pitiful, pitiful land of Judah” would convey some of the force of the repetition without being any more suggestive of why the land is so addressed.
14 tn Heb “they draw near to arrive.”
15 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
16 tn Grk “these.”
17 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.