Discovery BoxEzekiel 16:60-61
Context16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting 1 covenant with you. 16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you.
Ezekiel 29:14
Context29:14 I will restore the fortunes of Egypt, and will bring them back 2 to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom.
Ezekiel 39:25
Context39:25 “Therefore this is what the sovereign Lord says: Now I will restore 3 the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.
Job 42:10
Context42:10 So the Lord 4 restored what Job had lost 5 after he prayed for his friends, 6 and the Lord doubled 7 all that had belonged to Job.
Psalms 14:7
Context14:7 I wish the deliverance 8 of Israel would come from Zion!
When the Lord restores the well-being of his people, 9
may Jacob rejoice, 10
may Israel be happy! 11
Psalms 85:1
ContextFor the music director; written by the Korahites, a psalm.
85:1 O Lord, you showed favor to your land;
you restored the well-being of Jacob. 13
Psalms 126:1
ContextA song of ascents. 15
126:1 When the Lord restored the well-being of Zion, 16
we thought we were dreaming. 17
Isaiah 1:9
Context1:9 If the Lord who commands armies 18 had not left us a few survivors,
we would have quickly become like Sodom, 19
we would have become like Gomorrah.
Jeremiah 20:16
Context20:16 May that man be like the cities 20
that the Lord destroyed without showing any mercy.
May he hear a cry of distress in the morning
and a battle cry at noon.
Jeremiah 31:23
Context31:23 The Lord God of Israel who rules over all 21 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 22 of Jerusalem, 23
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 24
Jeremiah 48:47
Context48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 25
says the Lord. 26
The judgment against Moab ends here.
Jeremiah 49:6
Context49:6 Yet in days to come
I will reverse Ammon’s ill fortune.” 27
says the Lord. 28
Jeremiah 49:39
Context49:39 “Yet in days to come
I will reverse Elam’s ill fortune.” 29
says the Lord. 30
Joel 3:1
Context
[29:14] 2 tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read “cause to inhabit.”
[39:25] 3 tn Heb “cause to return.”
[42:10] 4 tn The paragraph begins with the disjunctive vav, “Now as for the
[42:10] 5 sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.
[42:10] 6 tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.
[42:10] 7 tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).
[14:7] 8 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 9 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 10 tn The verb form is jussive.
[14:7] 11 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[85:1] 12 sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.
[85:1] 13 tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.
[126:1] 14 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
[126:1] 15 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[126:1] 16 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
[126:1] 17 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
[1:9] 18 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
[1:9] 19 tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.
[20:16] 20 sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the
[31:23] 21 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 22 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 23 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] 24 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[48:47] 25 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[48:47] 26 tn Heb “Oracle of the
[49:6] 27 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:6] 28 tn Heb “Oracle of the
[49:39] 29 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:39] 30 tn Heb “Oracle of the
[3:1] 31 sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.
[3:1] 32 tc The MT and LXX read “in those days,” while MurXII reads “in that day.”
[3:1] 33 tc The Kethib reads אָשִׁיב (’ashiv, “return the captivity [captives]), while the Qere is אָשׁוּב (’ashuv, “restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2-6 and their return from exile in 3:7. On the other hand, 2:25-26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.
[3:1] 34 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
