Discovery BoxPsalms 3:3
Context3:3 But you, Lord, are a shield that protects me; 1
you are my glory 2 and the one who restores me. 3
Psalms 14:6
Context14:6 You want to humiliate the oppressed, 4
even though 5 the Lord is their 6 shelter.
Psalms 106:20
Context106:20 They traded their majestic God 7
for the image of an ox that eats grass.
Isaiah 20:5
Context20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. 8
Isaiah 45:17
Context45:17 Israel will be delivered once and for all by the Lord; 9
you will never again be ashamed or humiliated. 10
Jeremiah 2:11
Context2:11 Has a nation ever changed its gods
(even though they are not really gods at all)?
But my people have exchanged me, their glorious God, 11
for a god that cannot help them at all! 12
Hosea 4:7
Context4:7 The more the priests increased in numbers,
the more they rebelled against me.
They have turned 13 their glorious calling
into a shameful disgrace!
Hosea 4:1
Context4:1 Hear the word of the Lord, you Israelites! 14
For the Lord has a covenant lawsuit 15 against the people of Israel. 16
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 17
Colossians 1:1
Context1:1 From Paul, 18 an apostle of Christ Jesus by the will of God, and Timothy our brother,
[3:3] 1 tn Heb “a shield round about me.”
[3:3] 2 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 3 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[14:6] 4 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
[14:6] 5 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
[14:6] 6 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
[106:20] 7 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the
[20:5] 8 tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”
[45:17] 9 tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”
[45:17] 10 tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”
[2:11] 11 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the
[2:11] 12 tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.
[4:7] 13 tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.
[4:1] 14 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 15 tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
[4:1] 16 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 17 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[1:1] 18 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
