Maleakhi 2:17

Resistance to the Lord through Self-deceit

2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, ¹  and he delights in them,” or “Where is the God of justice?”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ²  that ³  I should obey him ⁴  by releasing ⁵  Israel? I do not know the Lord, ⁶  and I will not release Israel!”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ⁷  that ⁸  I should obey him ⁹  by releasing ¹⁰  Israel? I do not know the Lord, ¹¹  and I will not release Israel!”

Keluaran 32:14-19

32:14 Then the Lord relented over the evil that he had said he would do to his people.

32:15 Moses turned and went down from the mountain with ¹²  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, ¹³  he said to Moses, “It is the sound of war in the camp!” 32:18 Moses ¹⁴  said, “It is not the sound of those who shout for victory, ¹⁵  nor is it the sound of those who cry because they are overcome, ¹⁶  but the sound of singing ¹⁷  I hear.” ¹⁸ 

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ¹⁹  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ²⁰ 

Ayub 34:7-8

34:7 What man is like Job,

who ²¹  drinks derision ²²  like water!

34:8 He goes about ²³  in company ²⁴  with evildoers,

he goes along ²⁵  with wicked men. ²⁶ 

Mazmur 10:11

10:11 He says to himself, ²⁷ 

“God overlooks it;

he does not pay attention;

he never notices.” ²⁸ 

Yesaya 5:19

5:19 They say, “Let him hurry, let him act quickly, ²⁹ 

so we can see;

let the plan of the Holy One of Israel ³⁰  take shape ³¹  and come to pass,

then we will know it!”

Yesaya 28:14-15

The Lord Will Judge Jerusalem

28:14 Therefore, listen to the Lord’s word,

you who mock,

you rulers of these people

who reside in Jerusalem! ³² 

28:15 For you say,

“We have made a treaty with death,

with Sheol ³³  we have made an agreement. ³⁴ 

When the overwhelming judgment sweeps by ³⁵ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ³⁶ 

Yesaya 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ³⁷ 

At the Holy One of Israel! ³⁸ 

Yesaya 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ³⁹  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Yesaya 2:4

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ⁴⁰ 

and their spears into pruning hooks. ⁴¹ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

[2:17]  ¹ tn Heb “in the eyes of the Lord.”

[5:2]  ² tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ³ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ⁴ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ⁵ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁶ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:2]  ⁷ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ⁸ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ⁹ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ¹⁰ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹¹ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[32:15]  ¹² tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:17]  ¹³ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[32:18]  ¹⁴ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[32:18]  ¹⁵ tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).

[32:18]  ¹⁶ tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).

[32:18]  ¹⁷ tn Heb “answering in song” (a play on the twofold meaning of the word).

[32:18]  ¹⁸ sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.

[32:19]  ¹⁹ tn Heb “and the anger of Moses burned hot.”

[32:19]  ²⁰ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[34:7]  ²¹ tn Heb “he drinks,” but coming after the question this clause may be subordinated.

[34:7]  ²² tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).

[34:8]  ²³ tn The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.

[34:8]  ²⁴ tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.

[34:8]  ²⁵ tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p).

[34:8]  ²⁶ tn Heb “men of wickedness”; the genitive is attributive (= “wicked men”).

[10:11]  ²⁷ tn Heb “he says in his heart.” See v. 6.

[10:11]  ²⁸ tn Heb “God forgets, he hides his face, he never sees.”

[5:19]  ²⁹ tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ³⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ³¹ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[28:14]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:15]  ³³ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³⁴ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³⁵ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ³⁶ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[37:23]  ³⁷ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ³⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:2]  ³⁹ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[2:4]  ⁴⁰ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ⁴¹ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.