2 Samuel 22:20

22:20 He brought me out into a wide open place;

he delivered me because he was pleased with me. ¹ 

Numbers 14:8

14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ² 

Numbers 14:1

The Israelites Respond in Unbelief

14:1 ³ Then all the community raised a loud cry, ⁴  and the people wept ⁵  that night.

Numbers 10:9

10:9 If you go to war in your land against an adversary who opposes ⁶  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ⁷  from your enemies.

Numbers 10:2

10:2 “Make ⁸  two trumpets of silver; you are to make ⁹  them from a single hammered piece. ¹⁰  You will use them ¹¹  for assembling the community and for directing the traveling of the camps.

Numbers 9:8

9:8 So Moses said to them, “Remain ¹²  here and I will hear ¹³  what the Lord will command concerning you.”

Isaiah 42:1

The Lord Commissions His Special Servant

42:1 ¹⁴ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹⁵  for the nations. ¹⁶ 

Isaiah 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁷  you will be called “My Delight is in Her,” ¹⁸ 

and your land “Married.” ¹⁹ 

For the Lord will take delight in you,

and your land will be married to him. ²⁰ 

Jeremiah 22:28

22:28 This man, Jeconiah, will be like a broken pot someone threw away.

He will be like a clay vessel ²¹  that no one wants. ²² 

Why will he and his children be forced into exile?

Why will they be thrown out into a country they know nothing about? ²³ 

Jeremiah 32:41

32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ²⁴  firmly in the land.’

Matthew 1:10

1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ²⁵  Amon the father of Josiah,

[22:20]  ¹ tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).

[14:8]  ² tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:1]  ³ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁴ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁵ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[10:9]  ⁶ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ⁷ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[10:2]  ⁸ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ⁹ tn The imperfect tense is again instruction or legislation.

[10:2]  ¹⁰ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ¹¹ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[9:8]  ¹² tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.

[9:8]  ¹³ tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”

[42:1]  ¹⁴ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹⁵ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹⁶ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[62:4]  ¹⁷ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁸ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁹ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ²⁰ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[22:28]  ²¹ tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.

[22:28]  ²² tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.

[22:28]  ²³ sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.

[32:41]  ²⁴ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[1:10]  ²⁵ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.