2 Tawarikh 29:36

29:36 Hezekiah and all the people were happy about what God had done ¹  for them, ²  for it had been done quickly. ³ 

2 Tawarikh 29:1

Hezekiah Consecrates the Temple

29:1 Hezekiah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. ⁴  His mother was Abijah, ⁵  the daughter of Zechariah.

2 Tawarikh 29:18-19

29:18 They went to King Hezekiah and said: “We have purified the entire temple of the Lord, including the altar of burnt sacrifice and all its equipment, and the table for the Bread of the Presence and all its equipment. 29:19 We have prepared and consecrated all the items that King Ahaz removed during his reign when he acted unfaithfully. They are in front of the altar of the Lord.”

Ezra 7:27

7:27 ⁶ Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!

Mazmur 110:3

110:3 Your people willingly follow you ⁷  when you go into battle. ⁸ 

On the holy hills ⁹  at sunrise ¹⁰  the dew of your youth ¹¹  belongs to you. ¹² 

Yeremia 24:7

24:7 I will give them the desire to acknowledge that I ¹³  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ¹⁴  return to me.’

Yeremia 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ¹⁵  their own good and the good of the children who descend from them.

Yehezkiel 36:26

36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ¹⁶  from your body and give you a heart of flesh. ¹⁷ 

Filipi 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Filipi 2:2

2:2 complete my joy and be of the same mind, ¹⁸  by having the same love, being united in spirit, ¹⁹  and having one purpose.

Filipi 2:13-14

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. 2:14 Do everything without grumbling or arguing,

[29:36]  ¹ tn Heb “prepared.”

[29:36]  ² tn Heb “the people.” The pronoun “they” has been used here for stylistic reasons, to avoid redundancy.

[29:36]  ³ tn Heb “for quickly was the matter.”

[29:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:1]  ⁵ tn The parallel passage in 2 Kgs 18:2 has “Abi.”

[7:27]  ⁶ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

[110:3]  ⁷ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁸ tn Heb “in the day of your power.”

[110:3]  ⁹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹⁰ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹¹ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹² tn Heb “to you [is].”

[24:7]  ¹³ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ¹⁴ tn Heb “with all their heart.”

[32:39]  ¹⁵ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:39]  sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

[36:26]  ¹⁶ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ¹⁷ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[2:2]  ¹⁸ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ¹⁹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).