2 Tawarikh 32:12-13

32:12 Hezekiah is the one who eliminated ¹  the Lord’s ²  high places and altars and then told Judah and Jerusalem, “At one altar you must worship and offer sacrifices.” 32:13 Are you not aware of what I and my predecessors ³  have done to all the nations of the surrounding lands? Have the gods of the surrounding lands actually been able to rescue their lands from my power? ⁴ 

2 Tawarikh 32:2

32:2 When Hezekiah saw that Sennacherib had invaded and intended to attack Jerusalem, ⁵ 

Kisah Para Rasul 22:18-19

22:18 and saw the Lord ⁶  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ⁷  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁸  who believed in you.

Mazmur 34:18

34:18 The Lord is near the brokenhearted;

he delivers ⁹  those who are discouraged. ¹⁰ 

Mazmur 51:17

51:17 The sacrifices God desires are a humble spirit ¹¹  –

O God, a humble and repentant heart ¹²  you will not reject. ¹³ 

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ¹⁴  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ¹⁵ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹⁶ 

Yesaya 66:2

66:2 My hand made them; ¹⁷ 

that is how they came to be,” ¹⁸  says the Lord.

I show special favor ¹⁹  to the humble and contrite,

who respect what I have to say. ²⁰ 

Yehezkiel 9:4

9:4 The Lord said to him, “Go through the city of Jerusalem ²¹  and put a mark ²²  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

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 ²³  from your body and give you a heart of flesh. ²⁴ 

[32:12]  ¹ tn Heb “Did not he, Hezekiah, eliminate…?” This rhetorical question presupposes a positive reply (“yes, he did”) and so has been translated here as a positive statement.

[32:12]  ² tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[32:13]  ³ tn Heb “fathers” (also in vv. 14, 15), but in this context the term does not necessarily refer to Sennacherib’s ancestors, but to his predecessors on the Assyrian throne.

[32:13]  ⁴ tn Heb “hand.”

[32:2]  ⁵ tn Heb “and his face was for war against Jerusalem.”

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:18]  ⁶ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ⁷ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁸ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[34:18]  ⁹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

[34:18]  ¹⁰ tn Heb “the crushed in spirit.”

[51:17]  ¹¹ tn Heb “a broken spirit.”

[51:17]  ¹² tn Heb “a broken and crushed heart.”

[51:17]  ¹³ tn Or “despise.”

[57:15]  ¹⁴ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ¹⁵ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ¹⁶ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[66:2]  ¹⁷ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ¹⁸ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ¹⁹ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ²⁰ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[9:4]  ²¹ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ²² tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:4]  sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.

[36:26]  ²³ 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]  ²⁴ sn That is, a heart which symbolizes a will that is responsive and obedient to God.