Yesaya 63:9-10
Konteks63:9 Through all that they suffered, he suffered too. 1
The messenger sent from his very presence 2 delivered them.
In his love and mercy he protected 3 them;
he lifted them up and carried them throughout ancient times. 4
63:10 But they rebelled and offended 5 his holy Spirit, 6
so he turned into an enemy
and fought against them.
Ulangan 9:22-24
Konteks9:22 Moreover, you continued to provoke the Lord at Taberah, 7 Massah, 8 and Kibroth-Hattaavah. 9 9:23 And when he 10 sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God 11 and would neither believe nor obey him. 9:24 You have been rebelling against him 12 from the very first day I knew you!
Yeremia 2:5-13
Konteks2:5 This is what the Lord says:
“What fault could your ancestors 13 have possibly found in me
that they strayed so far from me? 14
They paid allegiance to 15 worthless idols, and so became worthless to me. 16
2:6 They did not ask:
‘Where is the Lord who delivered us out of Egypt,
who brought us through the wilderness,
through a land of desert sands and rift valleys,
through a land of drought and deep darkness, 17
through a land in which no one travels,
and where no one lives?’ 18
2:7 I brought you 19 into a fertile land
so you could enjoy 20 its fruits and its rich bounty.
But when you entered my land, you defiled it; 21
you made the land I call my own 22 loathsome to me.
2:8 Your priests 23 did not ask, ‘Where is the Lord?’ 24
Those responsible for teaching my law 25 did not really know me. 26
Your rulers rebelled against me.
Your prophets prophesied in the name of the god Baal. 27
They all worshiped idols that could not help them. 28
2:9 “So, once more I will state my case 29 against you,” says the Lord.
“I will also state it against your children and grandchildren. 30
2:10 Go west 31 across the sea to the coasts of Cyprus 32 and see.
Send someone east to Kedar 33 and have them look carefully.
See if such a thing as this has ever happened:
2:11 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, 34
for a god that cannot help them at all! 35
2:12 Be amazed at this, O heavens! 36
Be shocked and utterly dumbfounded,”
says the Lord.
2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 37
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
Maleakhi 1:6
Konteks1:6 “A son naturally honors his father and a slave respects 38 his master. If I am your 39 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’
[63:9] 1 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
[63:9] 2 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”
[63:9] sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.
[63:9] 3 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
[63:9] 4 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
[63:10] 5 tn Or “grieved, hurt the feelings of.”
[63:10] 6 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
[9:22] 7 sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (ba’ar, “to burn”), thus, here, “burning.” The reference is to the
[9:22] 8 sn Massah. See note on this term in Deut 6:16.
[9:22] 9 sn Kibroth-Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35).
[9:23] 10 tn Heb “the
[9:23] 11 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 12 tn Heb “the
[2:5] 14 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
[2:5] 15 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[2:5] 16 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
[2:6] 17 tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.
[2:6] 18 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.
[2:7] 19 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
[2:7] 21 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.
[2:7] 22 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the
[2:7] sn The land belonged to the
[2:8] 23 tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”
[2:8] 24 sn See the study note on 2:6.
[2:8] 25 tn Heb “those who handle my law.”
[2:8] sn The reference is likely to the priests and Levites who were responsible for teaching the law (so Jer 18:18; cf. Deut 33:10). According to Jer 8:8 it could possibly refer to the scribes who copied the law.
[2:8] 26 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.
[2:8] 28 tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, ba’al) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (ya’al).
[2:9] 29 tn Or “bring charges against you.”
[2:9] sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.
[2:9] 30 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
[2:9] sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.
[2:10] 31 tn Heb “For go west.”
[2:10] 32 tn Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation.
[2:10] sn The Hebrew term translated Cyprus (“Kittim”) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome (Dan 11:30). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east.
[2:10] 33 sn Kedar is the home of the Bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38. See also the previous note for the significance of the reference here.
[2:11] 34 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] 35 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.
[2:12] 36 sn In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel’s fidelity or infidelity to it (Isa 1:2; Mic 6:1).
[2:13] 37 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the
[1:6] 38 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
[1:6] 39 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
