Isaiah 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ¹  and make you a covenant mediator for people, ² 

to rebuild ³  the land ⁴ 

and to reassign the desolate property.

Isaiah 61:2

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ⁵ 

to console all who mourn,

Ezekiel 16:8

16:8 “‘Then I passed by you and watched you, noticing ⁶  that you had reached the age for love. ⁷  I spread my cloak ⁸  over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.

Luke 4:19

4:19 to proclaim the year ⁹  of the Lord’s favor.” ¹⁰ 

Luke 19:42-44

19:42 saying, “If you had only known on this day, ¹¹  even you, the things that make for peace! ¹²  But now they are hidden ¹³  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹⁴  an embankment ¹⁵  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁶  – you and your children within your walls ¹⁷  – and they will not leave within you one stone ¹⁸  on top of another, ¹⁹  because you did not recognize the time of your visitation from God.” ²⁰ 

Hebrews 3:7

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ²¹ 

“Oh, that today you would listen as he speaks! ²² 

Hebrews 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Hebrews 4:7

4:7 So God ²³  again ordains a certain day, “Today,” speaking through David ²⁴  after so long a time, as in the words quoted before, ²⁵  “O, that today you would listen as he speaks! ²⁶  Do not harden your hearts.”

[49:8]  ¹ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ² tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ³ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁴ tn The “land” probably stands by metonymy for the ruins within it.

[61:2]  ⁵ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[16:8]  ⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

[16:8]  ⁷ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

[16:8]  ⁸ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

[4:19]  ⁹ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ¹⁰ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[19:42]  ¹¹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹² tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹³ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ¹⁴ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁵ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁶ tn Grk “They will raze you to the ground.”

[19:44]  ¹⁷ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁸ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁹ tn Grk “leave stone on stone.”

[19:44]  ²⁰ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[3:7]  ²¹ sn The following quotation is from Ps 95:7b-11.

[3:7]  ²² tn Grk “today if you hear his voice.”

[4:7]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ²⁴ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ²⁵ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ²⁶ tn Grk “today if you hear his voice.”