Discovery BoxEzekiel 5:13
Context5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. 1 Then they will know that I, the Lord, have spoken in my jealousy 2 when I have fully vented my rage against them.
Ezekiel 16:43
Context16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, 3 declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?
Psalms 78:40
Context78:40 How often they rebelled against him in the wilderness,
and insulted him 4 in the desert!
Psalms 78:40
Context78:40 How often they rebelled against him in the wilderness,
and insulted him 5 in the desert!
Isaiah 7:13
Context7:13 So Isaiah replied, 6 “Pay attention, 7 family 8 of David. 9 Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?
Isaiah 43:24
Context43:24 You did not buy me aromatic reeds; 10
you did not present to me 11 the fat of your sacrifices.
Yet you burdened me with your sins;
you made me weary with your evil deeds. 12
Isaiah 63:10
Context63:10 But they rebelled and offended 13 his holy Spirit, 14
so he turned into an enemy
and fought against them.
Jeremiah 3:6
Context3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. 15 You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. 16
Jeremiah 3:13
Context3:13 However, you must confess that you have done wrong, 17
and that you have rebelled against the Lord your God.
You must confess 18 that you have given yourself to 19 foreign gods under every green tree,
and have not obeyed my commands,’ says the Lord.
Amos 2:13
Context2:13 Look! I will press you down,
like a cart loaded down with grain presses down. 20
[5:13] 2 tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.
[16:43] 3 tn Heb “your way on (your) head I have placed.”
[78:40] 4 tn Or “caused him pain.”
[78:40] 5 tn Or “caused him pain.”
[7:13] 6 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.
[7:13] 7 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.
[7:13] 8 tn Heb “house.” See the note at v. 2.
[7:13] 9 sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.
[43:24] 10 tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
[43:24] 11 tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”
[43:24] 12 sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
[63:10] 13 tn Or “grieved, hurt the feelings of.”
[63:10] 14 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
[3:6] 15 tn “Have you seen…” The question is rhetorical and expects a positive answer.
[3:6] 16 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
[3:13] 17 tn Heb “Only acknowledge your iniquity.”
[3:13] 18 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.
[3:13] 19 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.
[2:13] 20 tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the
