Yehezkiel 39:28
Konteks39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile 1 any longer.
Keluaran 15:4-16
Konteks15:4 The chariots of Pharaoh 2 and his army he has thrown into the sea,
and his chosen 3 officers were drowned 4 in the Red Sea.
15:5 The depths have covered them, 5
they went down to the bottom 6 like a stone.
15:6 Your right hand, O Lord, was majestic 7 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 8 you have overthrown 9
those who rise up against you. 10
You sent forth 11 your wrath; 12
it consumed them 13 like stubble.
15:8 By the blast of your nostrils 14 the waters were piled up,
the flowing water stood upright like a heap, 15
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 16 I will overtake,
I will divide the spoil;
my desire 17 will be satisfied on them.
I will draw 18 my sword, my hand will destroy them.’ 19
15:10 But 20 you blew with your breath, and 21 the sea covered them.
They sank 22 like lead in the mighty waters.
15:11 Who is like you, 23 O Lord, among the gods? 24
Who is like you? – majestic in holiness, fearful in praises, 25 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 26
15:13 By your loyal love you will lead 27 the people whom 28 you have redeemed;
you will guide 29 them by your strength to your holy dwelling place.
15:14 The nations will hear 30 and tremble;
anguish 31 will seize 32 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 33
trembling will seize 34 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 35 will fall 36 on them;
by the greatness 37 of your arm they will be as still as stone 38
until 39 your people pass by, O Lord,
until the people whom you have bought 40 pass by.
Mazmur 102:13-16
Konteks102:13 You will rise up and have compassion on Zion. 41
For it is time to have mercy on her,
for the appointed time has come.
102:14 Indeed, 42 your servants take delight in her stones,
and feel compassion for 43 the dust of her ruins. 44
102:15 The nations will respect the reputation of the Lord, 45
and all the kings of the earth will respect 46 his splendor,
102:16 when the Lord rebuilds Zion,
and reveals his splendor,
Mazmur 126:1-3
KonteksA song of ascents. 48
126:1 When the Lord restored the well-being of Zion, 49
we thought we were dreaming. 50
126:2 At that time we laughed loudly
and shouted for joy. 51
At that time the nations said, 52
“The Lord has accomplished great things for these people.”
126:3 The Lord did indeed accomplish great things for us.
We were happy.
Daniel 2:47
Konteks2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”
Daniel 3:28-29
Konteks3:28 Nebuchadnezzar exclaimed, 53 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 54 and has rescued his servants who trusted in him, ignoring 55 the edict of the king and giving up their bodies rather than 56 serve or pay homage to any god other than their God! 3:29 I hereby decree 57 that any people, nation, or language group that blasphemes 58 the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”
Daniel 4:2-3
Konteks4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.
4:3 “How great are his signs!
How mighty are his wonders!
His kingdom will last forever, 59
and his authority continues from one generation to the next.”
Daniel 4:34-37
Konteks4:34 But at the end of the appointed time 60 I, Nebuchadnezzar, looked up 61 toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
4:35 All the inhabitants of the earth are regarded as nothing. 62
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 63 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 64 to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated 65 over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 66 in pride.
Daniel 6:26-27
Konteks6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 67
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 68 of the lions!”
[39:28] 1 tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.
[15:4] 2 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 3 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 4 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 5 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 6 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 7 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 8 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 9 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 10 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 11 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 12 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 13 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 14 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 15 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 16 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 17 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 18 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 19 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 20 tn “But” has been supplied here.
[15:10] 21 tn Here “and” has been supplied.
[15:10] 22 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 23 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 24 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 25 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 26 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 27 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 28 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 29 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 30 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
[15:14] 31 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 32 tn The verb is again a prophetic perfect.
[15:15] 33 tn This is a prophetic perfect.
[15:15] 34 tn This verb is imperfect tense.
[15:16] 35 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 36 tn The form is an imperfect.
[15:16] 37 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 38 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 39 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 40 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[102:13] 41 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
[102:14] 43 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
[102:14] 44 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
[102:15] 45 tn Heb “will fear the name of the
[102:15] 46 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
[126:1] 47 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
[126:1] 48 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[126:1] 49 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
[126:1] 50 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
[126:2] 51 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
[126:2] 52 tn Heb “they said among the nations.”
[3:28] 53 tn Aram “answered and said.”
[3:28] 54 sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).
[3:28] 55 tn Aram “they changed” or “violated.”
[3:28] 56 tn Aram “so that they might not.”
[3:29] 57 tn Aram “from me is placed an edict.”
[3:29] 58 tn Aram “speaks negligence.”
[4:3] 59 tn Aram “his kingdom is an everlasting kingdom.”
[4:34] 61 tn Aram “lifted up my eyes.”
[4:35] 62 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 63 tn Aram “strikes against.”
[4:36] 64 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 65 tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.
