Keluaran 17:16

17:16 for he said, “For a hand was lifted up to the throne of the Lord ¹  – that the Lord will have war with Amalek from generation to generation.” ² 

Mazmur 110:4

110:4 The Lord makes this promise on oath ³  and will not revoke it: ⁴ 

“You are an eternal priest ⁵  after the pattern of ⁶  Melchizedek.” ⁷ 

Yeremia 44:26

44:26 But ⁸  listen to what the Lord has to say, all you people of Judah who are living in the land of Egypt. The Lord says, ‘I hereby swear by my own great name that none of the people of Judah who are living anywhere in Egypt will ever again invoke my name in their oaths! Never again will any of them use it in an oath saying, “As surely as the Lord God lives….” ⁹ 

Amos 8:7

8:7 The Lord confirms this oath ¹⁰  by the arrogance of Jacob: ¹¹ 

“I swear ¹²  I will never forget all you have done! ¹³ 

Ibrani 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ¹⁴  And yet God’s works ¹⁵  were accomplished from the foundation of the world.

Ibrani 6:16-18

6:16 For people ¹⁶  swear by something greater than themselves, ¹⁷  and the oath serves as a confirmation to end all dispute. ¹⁸  6:17 In the same way ¹⁹  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²⁰  and so he intervened with an oath, 6:18 so that we who have found refuge in him ²¹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

[17:16]  ¹ tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.

[17:16]  ² sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.

[110:4]  ³ tn Or “swears, vows.”

[110:4]  ⁴ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ⁵ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ⁶ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ⁷ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[44:26]  ⁸ tn Heb “Therefore.” This particle quite often introduces the announcement of judgment after an indictment or accusation of a crime. That is its function here after the statement of cause in vv. 24-25. However, it would not sound right after the immediately preceding ironical or sarcastic commands to go ahead and fulfill their vows. “But” is a better transition unless one wants to paraphrase “Therefore, since you are so determined to do that….”

[44:26]  ⁹ tn Heb “Behold I swear by…that my name will no more be pronounced in the mouth of any man of Judah in all the land of Egypt saying, ‘As the Lord Yahweh lives.’” The sentence has been broken up and restructured to better conform with contemporary English style and the significance of pronouncing the name has been interpreted for the sake of readers who might not be familiar with this biblical idiom.

[44:26]  sn They will no longer be able to invoke his name in an oath because they will all be put to death (v. 27; cf. vv. 11-14).

[8:7]  ¹⁰ tn Or “swears.”

[8:7]  ¹¹ sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the Lord sarcastically swears by the arrogance of Jacob, which he earlier had condemned (6:8), something just as enduring as the Lord’s own life (see 6:8) or unchanging character (see 4:2). Other suggestions include that the Lord is swearing by the land, his most valuable possession (cf. Isa 4:2; Ps 47:4 [47:5 HT]); that this is a divine epithet analogous to “the Glory of Israel” (1 Sam 15:29); or that an ellipsis should be understood here, in which case the meaning is the same as that of 6:8 (“The Lord has sworn [by himself] against the arrogance of Jacob”).

[8:7]  ¹² tn The words “I swear” are not in the Hebrew text, but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.

[8:7]  ¹³ tn Or “I will never forget all your deeds.”

[4:3]  ¹⁴ sn A quotation from Ps 95:11.

[4:3]  ¹⁵ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[6:16]  ¹⁶ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ¹⁷ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ¹⁸ tn Grk “the oath for confirmation is an end of all dispute.”

[6:17]  ¹⁹ tn Grk “in which.”

[6:17]  ²⁰ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ²¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.