Discovery BoxDeuteronomy 31:17
Context31:17 At that time 1 my anger will erupt against them 2 and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome 3 them 4 so that they 5 will say at that time, ‘Have not these disasters 6 overcome us 7 because our 8 God is not among us 9 ?’
Deuteronomy 31:2
Context31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, 10 and the Lord has said to me, ‘You will not cross the Jordan.’
Deuteronomy 15:2
Context15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 11 he must not force payment from his fellow Israelite, 12 for it is to be recognized as “the Lord’s cancellation of debts.”
Psalms 27:9
ContextDo not push your servant away in anger!
You are my deliverer! 14
Do not forsake or abandon me,
O God who vindicates me!
Isaiah 41:17
Context41:17 The oppressed and the poor look for water, but there is none;
their tongues are parched from thirst.
I, the Lord, will respond to their prayers; 15
I, the God of Israel, will not abandon them.
Jeremiah 23:33
Context23:33 The Lord said to me, “Jeremiah, 16 when one of these people, or a prophet, or a priest asks you, ‘What burdensome message 17 do you have from the Lord?’ Tell them, ‘You are the burden, 18 and I will cast you away. 19 I, the Lord, affirm it! 20
[31:17] 1 tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.
[31:17] 2 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:17] 3 tn Heb “find,” “encounter.”
[31:17] 4 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:17] 5 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:17] 7 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
[31:17] 9 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
[31:2] 10 tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”
[15:2] 11 tn Heb “his neighbor,” used idiomatically to refer to another person.
[15:2] 12 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.”
[27:9] 13 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 14 tn Or “[source of] help.”
[41:17] 15 tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).
[23:33] 16 tn The words “The
[23:33] 17 tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.
[23:33] 18 tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).
[23:33] 19 tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.
