8:22 “While the earth continues to exist, 1
planting time 2 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
19:2 Day after day it speaks out; 3
night after night it reveals his greatness. 4
74:16 You established the cycle of day and night; 5
you put the moon 6 and sun in place. 7
104:20 You make it dark and night comes, 8
during which all the beasts of the forest prowl around.
45:7 I am 9 the one who forms light
and creates darkness; 10
the one who brings about peace
and creates calamity. 11
I am the Lord, who accomplishes all these things.
33:1 The Lord spoke 15 to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. 16
5:1 Therefore, be 20 imitators of God as dearly loved children
1 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”
2 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
3 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
4 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
5 tn Heb “To you [is] day, also to you [is] night.”
6 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.
7 tn Heb “you established [the] light and [the] sun.”
8 tn Heb “you make darkness, so that it might be night.”
9 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.
10 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”
11 sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
12 tn Heb “Thus says the
13 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
14 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
15 sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the
16 tn Heb “And the word of the
17 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
18 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
19 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
20 tn Or “become.”
21 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").