Discovery BoxGenesis 30:23
Context30:23 She became pregnant 1 and gave birth to a son. Then she said, “God has taken away my shame.” 2
Psalms 85:3
Context85:3 You withdrew all your fury;
you turned back from your raging anger. 3
Isaiah 25:8
Context25:8 he will swallow up death permanently. 4
The sovereign Lord will wipe away the tears from every face,
and remove his people’s disgrace from all the earth.
Indeed, the Lord has announced it! 5
Isaiah 40:1-2
Context40:1 “Comfort, comfort my people,”
says your 6 God.
40:2 “Speak kindly to 7 Jerusalem, 8 and tell her
that her time of warfare is over, 9
that her punishment is completed. 10
For the Lord has made her pay double 11 for all her sins.”
Isaiah 51:22
Context51:22 This is what your sovereign master, 12 the Lord your God, says:
“Look, I have removed from your hand
the cup of intoxicating wine, 13
the goblet full of my anger. 14
You will no longer have to drink it.
Micah 7:18-20
Context7:18 There is no other God like you! 15
You 16 forgive sin
and pardon 17 the rebellion
of those who remain among your people. 18
You do not remain angry forever, 19
but delight in showing loyal love.
7:19 You will once again 20 have mercy on us;
you will conquer 21 our evil deeds;
you will hurl our 22 sins into the depths of the sea. 23
7:20 You will be loyal to Jacob
and extend your loyal love to Abraham, 24
which you promised on oath to our ancestors 25
in ancient times. 26
Zechariah 1:14-16
Context1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 27 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 28 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 29 toward Jerusalem 30 and will rebuild my temple 31 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’
Zechariah 8:13-15
Context8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’
8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 32 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah – do not fear!
Zechariah 10:6-7
Context10:6 “I (says the Lord) will strengthen the kingdom 33 of Judah and deliver the people of Joseph 34 and will bring them back 35 because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. 10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.
[30:23] 2 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[85:3] 3 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81. See Pss 69:24; 78:49.
[25:8] 4 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
[25:8] 5 tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).
[40:1] 6 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.
[40:2] 7 tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
[40:2] 8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[40:2] 9 tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
[40:2] 10 tn Heb “that her punishment is accepted [as satisfactory].”
[40:2] 11 tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
[51:22] 12 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[51:22] 13 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
[51:22] 14 tn Heb “the goblet of the cup of my anger.”
[7:18] 15 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 16 tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.
[7:18] 18 tn Heb “of the remnant of his inheritance.”
[7:18] 19 tn Heb “he does not keep hold of his anger forever.”
[7:19] 20 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 21 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the
[7:19] 22 tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.
[7:19] 23 sn In this metaphor the
[7:20] 24 tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.
[7:20] 25 tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.
[7:20] 26 tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”
[1:14] 27 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[1:15] 28 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[1:16] 29 tn Heb “I have turned.” This suggests that the
[1:16] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 32 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
[10:6] 34 tn Or “the kingdom of Israel”; Heb “the house of Joseph.”
[10:6] 35 tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).
