Discovery Box2 Chronicles 7:14
Context7:14 if my people, who belong to me, 1 humble themselves, pray, seek to please me, 2 and repudiate their sinful practices, 3 then I will respond 4 from heaven, forgive their sin, and heal their land. 5
2 Chronicles 15:8
Context15:8 When Asa heard these words and the prophecy of Oded the prophet, he was encouraged. 6 He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the Lord in front of the porch of the Lord’s temple. 7
2 Chronicles 33:15
Context33:15 He removed the foreign gods and images from the Lord’s temple and all the altars he had built on the hill of the Lord’s temple and in Jerusalem; he threw them outside the city.
Jeremiah 18:7-8
Context18:7 There are times, Jeremiah, 8 when I threaten to uproot, tear down, and destroy a nation or kingdom. 9 18:8 But if that nation I threatened stops doing wrong, 10 I will cancel the destruction 11 I intended to do to it.
Ezekiel 18:30-32
Context18:30 “Therefore I will judge each person according to his conduct, 12 O house of Israel, declares the sovereign Lord. Repent 13 and turn from all your wickedness; then it will not be an obstacle leading to iniquity. 14 18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! 15 Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, 16 declares the sovereign Lord. Repent and live!
Hosea 14:1-3
Context14:1 Return, O Israel, to the Lord your God,
for your sin has been your downfall! 17
14:2 Return to the Lord and repent! 18
Say to him: “Completely 19 forgive our iniquity;
accept 20 our penitential prayer, 21
that we may offer the praise of our lips as sacrificial bulls. 22
14:3 Assyria cannot save us;
we will not ride warhorses.
We will never again say, ‘Our gods’
to what our own hands have made.
For only you will show compassion to Orphan Israel!” 23
Hosea 14:8
Context14:8 O Ephraim, I do not want to have anything to do 24 with idols anymore!
I will answer him and care for him.
I am like 25 a luxuriant cypress tree; 26
your fruitfulness comes from me! 27
[7:14] 1 tn Heb “over whom my name is called.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.
[7:14] 2 tn Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance.
[7:14] 3 tn Heb “and turn from their sinful ways.”
[7:14] 5 sn Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13.
[15:8] 6 tn Heb “strengthened himself.”
[15:8] 7 tn Heb “the porch of the
[18:7] 8 tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the
[18:7] 9 tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.
[18:8] 10 tn Heb “turns from its wickedness.”
[18:8] 11 tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.
[18:30] 13 tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.
[18:30] 14 tn Or “leading to punishment.”
[18:31] 15 sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.
[18:32] 16 tn Heb “the death of the one dying.”
[14:1] 17 tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”
[14:2] 18 tn Heb “Take words with you and return to the
[14:2] 19 tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).
[14:2] 20 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.
[14:2] 21 tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”
[14:2] 22 tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.
[14:3] 23 tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.
[14:8] 24 tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).
[14:8] 25 tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).
[14:8] 26 tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”
[14:8] 27 tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”
