2:1 Joshua son of Nun sent two spies out from Shittim secretly and instructed them: 2 “Find out what you can about the land, especially Jericho.” 3 They stopped at the house of a prostitute named Rahab and spent the night there. 4
115:3 Our God is in heaven!
He does whatever he pleases! 5
57:15 For this is what the high and exalted one says,
the one who rules 6 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 7
in order to cheer up the humiliated
and to encourage the discouraged. 8
57:16 For I will not be hostile 9 forever
or perpetually angry,
for then man’s spirit would grow faint before me, 10
the life-giving breath I created.
66:1 This is what the Lord says:
“The heavens are my throne
and the earth is my footstool.
Where then is the house you will build for me?
Where is the place where I will rest?
Our Father 12 in heaven, may your name be honored, 13
1 tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”
2 tn Heb “Joshua, son of Nun, sent from Shittim two men, spies, secretly, saying.”
3 tn Heb “go, see the land, and Jericho.”
4 tn Heb “they went and entered the house of a woman, a prostitute, and her name was Rahab, and they slept there.”
5 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
6 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
7 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
8 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
9 tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).
10 tn Heb “for a spirit from before me would be faint.”
11 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
12 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
13 tn Grk “hallowed be your name.”