Yesaya 40:5

40:5 The splendor ¹  of the Lord will be revealed,

and all people ²  will see it at the same time.

For ³  the Lord has decreed it.” ⁴ 

Yesaya 58:14

58:14 Then you will find joy in your relationship to the Lord, ⁵ 

and I will give you great prosperity, ⁶ 

and cause crops to grow on the land I gave to your ancestor Jacob.” ⁷ 

Know for certain that the Lord has spoken. ⁸ 

Imamat 26:33

26:33 I will scatter you among the nations and unsheathe the sword ⁹  after you, so your land will become desolate and your cities will become a waste.

Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ¹⁰  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ¹¹ 

Bilangan 23:1

Balaam Blesses Israel

23:1 ¹² Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.”

1 Samuel 15:29

15:29 The Preeminent One ¹³  of Israel does not go back on his word ¹⁴  or change his mind, for he is not a human being who changes his mind.” ¹⁵ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁶ 

[40:5]  ¹ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ² tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ³ tn Or “indeed.”

[40:5]  ⁴ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[58:14]  ⁵ tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.

[58:14]  ⁶ tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.

[58:14]  ⁷ tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).

[58:14]  ⁸ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).

[26:33]  ⁹ tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).

[23:19]  ¹⁰ tn Heb “son of man.”

[23:19]  ¹¹ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[23:1]  ¹² sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).

[15:29]  ¹³ tn Heb “splendor,” used here by metonymy as a title for the Lord.

[15:29]  ¹⁴ tn Or perhaps “does not lie.”

[15:29]  ¹⁵ sn This observation marks the preceding statement (v. 28) as an unconditional, unalterable decree. When God makes such a decree he will not alter it or change his mind. This does not mean that God never deviates from his stated intentions or changes his mind. On the contrary, several passages describe him as changing his mind. In fact, his willingness to do so is one of his fundamental divine attributes (see Joel 2:13; Jonah 4:2). For a fuller discussion see R. B. Chisholm, Jr., “Does God Change His Mind?” BSac 152 (1995): 387-99.

[1:2]  ¹⁶ tn Grk “before eternal ages.”