1 Raja-raja 8:48

8:48 When they return to you with all their heart and being ¹  in the land where they are held prisoner, ²  and direct their prayers to you toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor, ³ 

Mazmur 18:7

18:7 The earth heaved and shook; ⁴ 

the roots of the mountains ⁵  trembled; ⁶ 

they heaved because he was angry.

Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ⁷  in the Lord’s house ⁸  all the days of my life,

so I can gaze at the splendor ⁹  of the Lord

and contemplate in his temple.

Yunus 2:7

2:7 When my life ¹⁰  was ebbing away, ¹¹  I called out to ¹²  the Lord,

and my prayer came to your holy temple. ¹³ 

Mikha 1:2

The Judge is Coming

1:2 Listen, all you nations! ¹⁴ 

Pay attention, all inhabitants of earth! ¹⁵ 

The sovereign Lord will testify ¹⁶  against you;

the Lord will accuse you ¹⁷  from his majestic palace. ¹⁸ 

Habakuk 2:20

2:20 But the Lord is in his majestic palace. ¹⁹ 

The whole earth is speechless in his presence!” ²⁰ 

[8:48]  ¹ tn Or “soul.”

[8:48]  ² tn Heb “in the land of their enemies.”

[8:48]  ³ tn Heb “your name.” See the note on the word “reputation” in v. 41.

[18:7]  ⁴ sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

[18:7]  ⁵ tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.

[18:7]  ⁶ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.

[27:4]  ⁷ tn Heb “my living.”

[27:4]  ⁸ sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ⁹ tn Or “beauty.”

[2:7]  ¹⁰ tn Heb “my soul.” The term נֶפֶשׁ (nefesh, “soul”) is often used as a metonymy for the life and the animating vitality in the body: “my life” (BDB 659 s.v. נֶפֶשׁ 3.c).

[2:7]  ¹¹ tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hit’attef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT).

[2:7]  ¹² tn Heb “remembered.” The verb זָכַר (zakhar) usually means “to remember, to call to mind” but it can also mean “to call out” (e.g., Nah 2:6) as in the related Akkadian verb zikaru, “to name, to mention.” The idiom “to remember the Lord” here encompasses calling to mind his character and past actions and appealing to him for help (Deut 8:18-19; Ps 42:6-8; Isa 64:4-5; Zech 10:9). Tg. Jonah 2:7 glosses the verb as “I remembered the worship of the Lord,” which somewhat misses the point.

[2:7]  ¹³ sn For similar ideas see 2 Chr 30:27; Pss 77:3; 142:3; 143:4-5.

[1:2]  ¹⁴ tn Heb “O peoples, all of them.”

[1:2]  ¹⁵ tn Heb “O earth and all its fullness”; KJV “and all that therein is.”

[1:2]  ¹⁶ tn Heb “May the sovereign Lord testify against you.” The verb וִיהִי (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (“may he testify!”). However, GKC 325-26 §109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16-17; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: “And let my Lord God be your accuser” (NJPS); or (2) dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV).

[1:2]  ¹⁷ tn Heb “the Lord from his majestic palace.” Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (“he will testify against you”) or the following line (“he is leaving”). So the line may be rendered “the Lord will accuse you from his majestic temple” or “the Lord will come forth from his majestic temple.” Most translations render it literally, but some remove the ambiguity: “the Lord God accuses you from his holy temple” (CEV); “He speaks from his holy temple” (TEV).

[1:2]  ¹⁸ tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).

[2:20]  ¹⁹ tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word ֹקדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace.

[2:20]  ²⁰ tn Or “Be quiet before him, all the earth!”