Discovery Box2 Chronicles 33:11-13
Context33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, 1 bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain 2 Manasseh 3 asked the Lord his God for mercy 4 and truly 5 humbled himself before the God of his ancestors. 6 33:13 When he prayed to the Lord, 7 the Lord 8 responded to him 9 and answered favorably 10 his cry for mercy. The Lord 11 brought him back to Jerusalem to his kingdom. Then Manasseh realized that the Lord is the true God.
Psalms 50:15
Context50:15 Pray to me when you are in trouble! 12
I will deliver you, and you will honor me!” 13
Psalms 91:15
Context91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
Isaiah 26:16
Context26:16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline. 14
Hosea 5:15--6:3
Context5:15 Then I will return again to my lair
until they have suffered their punishment. 15
Then they will seek me; 16
in their distress they will earnestly seek me.
6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 17 us,
but he will bandage our wounds!
6:2 He will restore 18 us in a very short time; 19
he will heal us in a little while, 20
so that we may live in his presence.
6:3 So let us acknowledge him! 21
Let us seek 22 to acknowledge 23 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
James 5:13
Context5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises.
[33:11] 1 tn Heb “and they seized him with hooks.”
[33:12] 3 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
[33:12] 4 tn Heb “appeased the face of the
[33:13] 7 tn Heb “him”; the referent (the
[33:13] 8 tn Heb “he”; the referent (the
[33:13] 9 tn Heb “was entreated by him,” or “allowed himself to be entreated by him.”
[33:13] 11 tn Heb “he”; the referent (the
[50:15] 12 tn Heb “call [to] me in a day of trouble.”
[50:15] 13 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.
[26:16] 14 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
[5:15] 15 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 16 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[6:1] 17 tn “has struck”; NRSV “struck down.”
[6:2] 18 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
[6:2] 19 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
[6:2] 20 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
[6:3] 21 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 22 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 23 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
