Ayub 37:23

37:23 As for the Almighty, ¹  we cannot attain to him!

He is great in power,

but justice ²  and abundant righteousness he does not oppress.

Ratapan 3:33

3:33 For he is not predisposed to afflict ³ 

or to grieve people. ⁴ 

Yehezkiel 16:6

16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” ⁵ 

Mikha 7:18

7:18 There is no other God like you! ⁶ 

You ⁷  forgive sin

and pardon ⁸  the rebellion

of those who remain among your people. ⁹ 

You do not remain angry forever, ¹⁰ 

but delight in showing loyal love.

Mikha 7:1

Micah Laments Judah’s Sin

7:1 I am depressed! ¹¹ 

Indeed, ¹²  it is as if the summer fruit has been gathered,

and the grapes have been harvested. ¹³ 

There is no grape cluster to eat,

no fresh figs that I crave so much. ¹⁴ 

1 Timotius 2:4

2:4 since he wants ¹⁵  all people ¹⁶  to be saved and to come to a knowledge of the truth.

[37:23]  ¹ tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.

[37:23]  ² tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”

[3:33]  ³ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

[3:33]  ⁴ tn Heb “sons of men.”

[16:6]  ⁵ tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.

[7:18]  ⁶ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁷ 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]  ⁸ tn Heb “pass over.”

[7:18]  ⁹ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹⁰ tn Heb “he does not keep hold of his anger forever.”

[7:1]  ¹¹ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

[7:1]  ¹² tn Or “for.”

[7:1]  ¹³ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

[7:1]  ¹⁴ tn Heb “my appetite craves.”

[2:4]  ¹⁵ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

[2:4]  ¹⁶ tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.