Yeremia 3:12
Konteks3:12 “Go and shout this message to my people in the countries in the north. 1 Tell them,
‘Come back to me, wayward Israel,’ says the Lord.
‘I will not continue to look on you with displeasure. 2
For I am merciful,’ says the Lord.
‘I will not be angry with you forever.
Ratapan 5:20
Konteks5:20 Why do you keep on forgetting 3 us?
Why do you forsake us so long?
Mikha 7:18-20
Konteks7:18 There is no other God like you! 4
You 5 forgive sin
and pardon 6 the rebellion
of those who remain among your people. 7
You do not remain angry forever, 8
but delight in showing loyal love.
7:19 You will once again 9 have mercy on us;
you will conquer 10 our evil deeds;
you will hurl our 11 sins into the depths of the sea. 12
7:20 You will be loyal to Jacob
and extend your loyal love to Abraham, 13
which you promised on oath to our ancestors 14
in ancient times. 15
Maleakhi 1:4
Konteks1:4 Edom 16 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 17 responds, “They indeed may build, but I will overthrow. They will be known as 18 the land of evil, the people with whom the Lord is permanently displeased.
Maleakhi 1:2
Konteks1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”
“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob
Pengkhotbah 2:17
Konteks2:17 So I loathed 19 life 20 because what
happens 21 on earth 22 seems awful to me;
for all the benefits of wisdom 23 are futile – like chasing the wind.
Wahyu 20:10
Konteks20:10 And the devil who deceived 24 them was thrown into the lake of fire and sulfur, 25 where the beast and the false prophet are 26 too, and they will be tormented there day and night forever and ever.
[3:12] 1 tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
[3:12] 2 tn Heb “I will not cause my face to fall on you.”
[5:20] 3 tn The Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”
[5:20] sn The verbs “to forget” and “to remember” are often used figuratively in scripture when God is the subject, particularly in contexts of judgment (God forgets his people) and restoration of blessing (God remembers his people). In this case, the verb “to forget” functions as a hypocatastasis (implied comparison), drawing a comparison between God’s judgment and rejection of Jerusalem to a person forgetting that Jerusalem even exists. God’s judgment of Jerusalem was so intense and enduring that it seemed as though he had forgotten her. The synonymous parallelism makes this clear.
[7:18] 4 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 5 tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.
[7:18] 7 tn Heb “of the remnant of his inheritance.”
[7:18] 8 tn Heb “he does not keep hold of his anger forever.”
[7:19] 9 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 10 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the
[7:19] 11 tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.
[7:19] 12 sn In this metaphor the
[7:20] 13 tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.
[7:20] 14 tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.
[7:20] 15 tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”
[1:4] 16 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 17 sn The epithet
[1:4] 18 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
[2:17] 20 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 21 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 22 tn Heb “under the sun.”
[2:17] 23 tn Heb “all,” referring here to the relative advantage of wisdom.
[20:10] 25 tn Traditionally, “brimstone.”
[20:10] 26 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
