Yesaya 10:27

10:27 At that time ¹ 

the Lord will remove their burden from your shoulders, ² 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ³ 

Yesaya 52:2-5

52:2 Shake off the dirt! ⁴ 

Get up, captive ⁵  Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

52:4 For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

52:5 And now, what do we have here?” ⁶  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ⁷  says the Lord,

“and my name is constantly slandered ⁸  all day long.

Yeremia 29:10

29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule ⁹  are over will I again take up consideration for you. ¹⁰  Then I will fulfill my gracious promise to you and restore ¹¹  you to your homeland. ¹² 

Yeremia 50:17-19

50:17 “The people of Israel are like scattered sheep

which lions have chased away.

First the king of Assyria devoured them. ¹³ 

Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. ¹⁴ 

50:18 So I, the Lord God of Israel who rules over all, say: ¹⁵ 

‘I will punish the king of Babylon and his land

just as I punished the king of Assyria.

50:19 But I will restore the flock of Israel to their own pasture.

They will graze on Mount Carmel and the land of Bashan.

They will eat until they are full ¹⁶ 

on the hills of Ephraim and the land of Gilead. ¹⁷ 

Yeremia 50:33-34

50:33 The Lord who rules over all ¹⁸  says,

“The people of Israel are oppressed.

So too are the people of Judah. ¹⁹ 

All those who took them captive are holding them prisoners.

They refuse to set them free.

50:34 But the one who will rescue them ²⁰  is strong.

He is known as the Lord who rules over all. ²¹ 

He will strongly ²²  champion their cause.

As a result ²³  he will bring peace and rest to the earth,

but trouble and turmoil ²⁴  to the people who inhabit Babylonia. ²⁵ 

Zakharia 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Ibrani 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²⁶  their humanity, ²⁷  so that through death he could destroy ²⁸  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 3:8

3:8 The wind ²⁹  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ³⁰ 

[10:27]  ¹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ² tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ³ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[52:2]  ⁴ tn Heb “Shake yourself free from the dirt.”

[52:2]  ⁵ tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsa^a does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.

[52:5]  ⁶ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ⁷ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ⁸ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[29:10]  ⁹ sn See the study note on Jer 25:11 for the reckoning of the seventy years.

[29:10]  ¹⁰ tn See the translator’s note on Jer 27:22 for this term.

[29:10]  ¹¹ tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.

[29:10]  ¹² tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.

[29:10]  sn See Jer 27:22 for this promise.

[50:17]  ¹³ sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738 b.c. when Tiglath Pileser took Galilee and the Transjordanian territories and ending with the destruction and exile of the people of Samaria by Sargon in 722 b.c.

[50:17]  ¹⁴ tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”

[50:17]  sn If the prophecies which are referred to in Jer 51:59-64 refer to all that is contained in Jer 50–51 (as some believe), this would have referred to the disasters of 605 b.c. and 598 b.c. and all the harassment that Israel experienced from Babylon up until the fourth year of Zedekiah (594 b.c.). If on the other hand, the prophecy related there refers to something less than this final form, the destruction of 587/6 b.c. could be referred to as well.

[50:18]  ¹⁵ tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the Lord is speaking. For this title, “Yahweh of armies,” compare 7:3 and the study note on 2:19.

[50:19]  ¹⁶ tn Heb “their soul [or hunger/appetite] will be satisfied.”

[50:19]  ¹⁷ sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722 b.c. All of these places were known for their fertility, for their woods and their pastures. The hills (hill country) of Ephraim formed the center of Northern Israel. Mount Carmel lies on the seacoast of the Mediterranean north and west of the hill country of Ephraim. Gilead formed the central part of Transjordan and was used to refer at times to the territory between the Yarmuk and Jabbok Rivers, at times to the territory between the Yarmuk and the Arnon Rivers, and at times for all of Israel in the Transjordan. Bashan refers to the territory north of Gilead.

[50:33]  ¹⁸ tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.

[50:33]  ¹⁹ tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.

[50:34]  ²⁰ sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.

[50:34]  ²¹ tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.

[50:34]  ²² tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).

[50:34]  ²³ tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.

[50:34]  ²⁴ tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.

[50:34]  ²⁵ tn This translation again reflects the problem often encountered in these prophecies where the Lord appears to be speaking but refers to himself in the third person. It would be possible to translate here using the first person as CEV and NIrV do. However, to sustain that over the whole verse results in a considerably greater degree of paraphrase. The verse could be rendered “But I am strong and I will rescue them. I am the Lord who rules over all. I will champion their cause. And I will bring peace and rest to….”

[2:14]  ²⁶ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²⁷ tn Grk “the same.”

[2:14]  ²⁸ tn Or “break the power of,” “reduce to nothing.”

[3:8]  ²⁹ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ³⁰ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.