Bilangan 23:21

23:21 He ¹  has not looked on iniquity in Jacob, ² 

nor has he seen trouble ³  in Israel.

The Lord their God is with them;

his acclamation ⁴  as king is among them.

Bilangan 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ⁵  altar a bull and a ram.

1 Tawarikh 6:21

6:21 his son Joah, his son Iddo, his son Zerah, and his son Jeatherai.

Yesaya 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ⁶  you.

I call you by name, you are mine.

Yesaya 48:20

48:20 Leave Babylon!

Flee from the Babylonians!

Announce it with a shout of joy!

Make this known!

Proclaim it throughout the earth! ⁷ 

Say, ‘The Lord protects ⁸  his servant Jacob.

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ⁹  For all of them, from the least important to the most important, will know me,” ¹⁰  says the Lord. “For ¹¹  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 33:8

33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. ¹² 

Yeremia 33:1

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke ¹³  to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. ¹⁴ 

Yohanes 1:7-9

1:7 He came as a witness ¹⁵  to testify ¹⁶  about the light, so that everyone ¹⁷  might believe through him. 1:8 He himself was not the light, but he came to testify ¹⁸  about the light. 1:9 The true light, who gives light to everyone, ¹⁹  was coming into the world. ²⁰ 

[23:21]  ¹ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ² sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ³ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ⁴ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[23:2]  ⁵ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[43:1]  ⁶ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[48:20]  ⁷ tn Heb “to the end of the earth” (so KJV, NASB, NRSV).

[48:20]  ⁸ tn Heb “redeems.” See the note at 41:14.

[31:34]  ⁹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ¹⁰ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹¹ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[33:8]  ¹² sn Compare Jer 31:34; Ezek 36:25, 33.

[33:1]  ¹³ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

[33:1]  ¹⁴ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

[1:7]  ¹⁵ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹⁶ tn Or “to bear witness.”

[1:7]  ¹⁷ tn Grk “all.”

[1:8]  ¹⁸ tn Or “to bear witness.”

[1:9]  ¹⁹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²⁰ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.