Isaiah 32:1-2

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ¹ 

officials will promote justice. ² 

32:2 Each of them ³  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Isaiah 60:17-18

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁴  bronze,

instead of stones, I will bring you ⁵  iron.

I will make prosperity ⁶  your overseer,

and vindication your sovereign ruler. ⁷ 

60:18 Sounds of violence ⁸  will no longer be heard in your land,

or the sounds of ⁹  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

Numbers 12:3

12:3 (Now the man Moses was very humble, ¹⁰  more so than any man on the face of the earth.)

Numbers 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹¹  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Numbers 16:1

The Rebellion of Korah

16:1 ¹² Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ¹³  took men ¹⁴ 

Numbers 12:2-5

12:2 They ¹⁵  said, “Has the Lord only ¹⁶  spoken through Moses? Has he not also spoken through us?” ¹⁷  And the Lord heard it. ¹⁸ 

12:3 (Now the man Moses was very humble, ¹⁹  more so than any man on the face of the earth.)

The Response of the Lord

12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

Jeremiah 33:7

33:7 I will restore Judah and Israel ²⁰  and will rebuild them as they were in days of old. ²¹ 

Jeremiah 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ²²  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ²³  and Jerusalem ²⁴  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ²⁵  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ²⁶  the throne over the nation of Israel. ²⁷ 

Ezekiel 34:23-24

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ²⁸  He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince ²⁹  among them; I, the Lord, have spoken!

Ezekiel 37:24-25

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ³⁰  my regulations and carefully observe my statutes. ³¹  37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever.

Ezekiel 45:8

45:8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.

[32:1]  ¹ tn Heb “will reign according to fairness.”

[32:1]  ² tn Heb “will rule according to justice.”

[32:2]  ³ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[60:17]  ⁴ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁵ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁶ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁷ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ⁸ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ⁹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[12:3]  ¹⁰ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[16:15]  ¹¹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[16:1]  ¹² sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ¹³ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹⁴ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[12:2]  ¹⁵ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ¹⁶ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ¹⁷ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  ¹⁸ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[12:3]  ¹⁹ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[33:7]  ²⁰ tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.

[33:7]  ²¹ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:15]  ²² tn Heb “sprig” or “shoot.”

[33:16]  ²³ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ²⁵ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:17]  ²⁶ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ²⁷ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[34:23]  ²⁸ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

[34:24]  ²⁹ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

[37:24]  ³⁰ tn Heb “walk [in].”

[37:24]  ³¹ tn Heb “and my statutes they will guard and they will do them.”