Deuteronomy 26:7

26:7 So we cried out to the Lord, the God of our ancestors, and he ¹  heard us and saw our humiliation, toil, and oppression.

Deuteronomy 26:1

Presentation of the First Fruits

26:1 When ²  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ³  I am giving ⁴  you today so that you may live, increase in number, ⁵  and go in and occupy the land that the Lord promised to your ancestors. ⁶ 

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁷  I am giving ⁸  you today so that you may live, increase in number, ⁹  and go in and occupy the land that the Lord promised to your ancestors. ¹⁰ 

Psalms 102:19-20

102:19 For he will look down from his sanctuary above; ¹¹ 

from heaven the Lord will look toward earth, ¹² 

102:20 in order to hear the painful cries of the prisoners,

and to set free those condemned to die, ¹³ 

Isaiah 57:15

57:15 For this is what the high and exalted one says,

the one who rules ¹⁴  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ¹⁵ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹⁶ 

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁷  me. ¹⁸ 

He has commissioned ¹⁹  me to encourage ²⁰  the poor,

to help ²¹  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Isaiah 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ²²  and power?

Do not hold back your tender compassion! ²³ 

Isaiah 66:1-2

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

66:2 My hand made them; ²⁴ 

that is how they came to be,” ²⁵  says the Lord.

I show special favor ²⁶  to the humble and contrite,

who respect what I have to say. ²⁷ 

Zechariah 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ²⁸  for he is being moved to action in his holy dwelling place. ²⁹ 

Matthew 6:9

6:9 So pray this way: ³⁰ 

Our Father ³¹  in heaven, may your name be honored, ³² 

Acts 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ³³ 

[26:7]  ¹ tn Heb “the Lord.” See note on “he” in 26:2.

[26:1]  ² tn Heb “and it will come to pass that.”

[8:1]  ³ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁴ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁵ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁶ tn Heb “fathers” (also in vv. 16, 18).

[8:1]  ⁷ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁸ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁹ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹⁰ tn Heb “fathers” (also in vv. 16, 18).

[102:19]  ¹¹ tn Heb “from the height of his sanctuary.”

[102:19]  ¹² tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.

[102:20]  ¹³ tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.

[57:15]  ¹⁴ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ¹⁵ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ¹⁶ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[61:1]  ¹⁷ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁸ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ¹⁹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁰ tn Or “proclaim good news to.”

[61:1]  ²¹ tn Heb “to bind up [the wounds of].”

[63:15]  ²² tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ²³ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[66:2]  ²⁴ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ²⁵ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ²⁶ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ²⁷ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[2:13]  ²⁸ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ²⁹ sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.

[6:9]  ³⁰ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ³¹ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ³² tn Grk “hallowed be your name.”

[7:49]  ³³ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.