Discovery BoxPsalms 83:4-11
Context83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 1
Then the name of Israel will be remembered no more.”
83:5 Yes, 2 they devise a unified strategy; 3
they form an alliance 4 against you.
83:6 It includes 5 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 6
83:7 Gebal, 7 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 8
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 9 (Selah)
83:9 Do to them as you did to Midian 10 –
as you did to Sisera and Jabin at the Kishon River! 11
83:10 They were destroyed at Endor; 12
their corpses were like manure 13 on the ground.
83:11 Make their nobles like Oreb and Zeeb, 14
and all their rulers like Zebah and Zalmunna, 15
Psalms 122:6
Context122:6 Pray 16 for the peace of Jerusalem!
May those who love her prosper! 17
Esther 6:13
Context6:13 Haman then related to his wife Zeresh and to all his friends everything that had happened to him. These wise men, 18 along with his wife Zeresh, said to him, “If indeed this Mordecai before whom you have begun to fall is Jewish, 19 you will not prevail against him. No, you will surely fall before him!”
Esther 9:5
Context9:5 The Jews struck all their enemies with the sword, bringing death and destruction, and they did as they pleased with their enemies.
Isaiah 10:12
Context10:12 But when 20 the sovereign master 21 finishes judging 22 Mount Zion and Jerusalem, then I 23 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 24
Isaiah 37:22
Context37:22 this is what the Lord says about him: 25
“The virgin daughter Zion 26
despises you – she makes fun of you;
daughter Jerusalem
shakes her head after you. 27
Isaiah 37:28-29
Context37:28 I know where you live
and everything you do
and how you rage against me. 28
37:29 Because you rage against me
and the uproar you create has reached my ears, 29
I will put my hook in your nose, 30
and my bridle between your lips,
and I will lead you back
the way you came.”
Isaiah 37:35
Context37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” 31
Zechariah 1:14-17
Context1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 32 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 33 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 34 toward Jerusalem 35 and will rebuild my temple 36 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
Zechariah 12:3
Context12:3 Moreover, on that day I will make Jerusalem a heavy burden 37 for all the nations, and all who try to carry it will be seriously injured; 38 yet all the peoples of the earth will be assembled against it.
Zechariah 12:6
Context12:6 On that day 39 I will make the leaders of Judah like an igniter 40 among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.
Zechariah 12:1
Context12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person 41 – says,
Colossians 1:22
Context1:22 but now he has reconciled you 42 by his physical body through death to present you holy, without blemish, and blameless before him –
[83:4] 1 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 3 tn Heb “they consult [with] a heart together.”
[83:5] 4 tn Heb “cut a covenant.”
[83:6] 3 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 4 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 4 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 5 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 5 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[83:9] 6 tn Heb “do to them like Midian.”
[83:9] 7 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
[83:10] 7 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
[83:10] 8 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
[83:11] 8 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 9 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[6:13] 10 tc Part of the Greek tradition and the Syriac Peshitta understand this word as “friends,” probably reading the Hebrew term רֲכָמָיו (rakhamayv, “his friends”) rather than the reading of the MT חֲכָמָיו (hakhamayv, “his wise men”). Cf. NLT “all his friends”; the two readings appear to be conflated by TEV as “those wise friends of his.”
[6:13] 11 tn Heb “from the seed of the Jews”; KJV, ASV similar.
[10:12] 11 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 12 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 13 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 14 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 15 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
[37:22] 12 tn Heb “this is the word which the Lord has spoken about him.”
[37:22] 13 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
[37:22] 14 sn Shaking the head was a mocking gesture of derision.
[37:28] 13 tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.
[37:29] 14 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
[37:29] 15 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[37:35] 15 tn Heb “for my sake and for the sake of David my servant.”
[1:14] 16 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] 17 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] 18 tn Heb “I have turned.” This suggests that the
[1:16] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:3] 19 tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”
[12:3] 20 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.
[12:6] 20 sn On that day (referring to the day of the
[12:6] 21 tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”
[12:1] 21 tn Heb “who forms the spirit of man within him” (so NIV).
[1:22] 22 tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì46) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D2 Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.
