Keluaran 32:7

32:7 The Lord spoke to Moses: “Go quickly, descend, ¹  because your ²  people, whom you brought up from the land of Egypt, have acted corruptly.

Ulangan 9:26

9:26 I prayed to him: ³  O, Lord God, ⁴  do not destroy your people, your valued property ⁵  that you have powerfully redeemed, ⁶  whom you brought out of Egypt by your strength. ⁷ 

Ulangan 9:29

9:29 They are your people, your valued property, ⁸  whom you brought out with great strength and power. ⁹ 

Yesaya 63:17

63:17 Why, Lord, do you make us stray ¹⁰  from your ways, ¹¹ 

and make our minds stubborn so that we do not obey you? ¹² 

Return for the sake of your servants,

the tribes of your inheritance!

Yesaya 63:19

63:19 We existed from ancient times, ¹³ 

but you did not rule over them,

they were not your subjects. ¹⁴ 

Yoel 2:17

2:17 Let the priests, those who serve the Lord, weep

from the vestibule all the way back to the altar. ¹⁵ 

Let them say, “Have pity, O Lord, on your people;

please do not turn over your inheritance to be mocked,

to become a proverb ¹⁶  among the nations.

Why should it be said ¹⁷  among the peoples,

“Where is their God?”

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

[32:7]  ¹ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ² sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.

[9:26]  ³ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ⁴ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ⁵ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ⁶ tn Heb “you have redeemed in your greatness.”

[9:26]  ⁷ tn Heb “by your strong hand.”

[9:29]  ⁸ tn Heb “your inheritance.” See note at v. 26.

[9:29]  ⁹ tn Heb “an outstretched arm.”

[63:17]  ¹⁰ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ¹¹ tn This probably refers to God’s commands.

[63:17]  ¹² tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[63:19]  ¹³ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ¹⁴ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[2:17]  ¹⁵ tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.

[2:17]  ¹⁶ tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).

[2:17]  ¹⁷ tn Heb “Why will they say?”