15:13 By your loyal love you will lead 1 the people whom 2 you have redeemed;
you will guide 3 them by your strength to your holy dwelling place.
9:12 Syria from the east,
and the Philistines from the west,
they gobbled up Israelite territory. 22
Despite all this, his anger does not subside,
and his hand is ready to strike again. 23
9:17 So the sovereign master was not pleased 24 with their young men,
he took no pity 25 on their orphans and widows;
for the whole nation was godless 26 and did wicked things, 27
every mouth was speaking disgraceful words. 28
Despite all this, his anger does not subside,
and his hand is ready to strike again. 29
9:21 Manasseh fought against 30 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 31
1 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
2 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
3 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
4 tn Heb “the
5 tn Heb “commanded.”
6 tn Heb “the
7 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
8 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
9 tn Heb “swore on oath.”
10 tn Heb “fathers” (also in vv. 12, 13).
11 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
12 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
13 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
14 tn Heb “his neighbor,” used idiomatically to refer to another person.
15 tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”
16 tn Heb “to the
17 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
18 tn Heb “to the
19 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
20 tn Heb “to the
21 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
22 tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”
23 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
24 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
25 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
26 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
27 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
28 tn Or “foolishness” (NASB), here in a moral-ethical sense.
29 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
30 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
31 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”