Habakuk 3:2

3:2 Lord, I have heard the report of what you did; ¹ 

I am awed, ²  Lord, by what you accomplished. ³ 

In our time ⁴  repeat those deeds; ⁵ 

in our time reveal them again. ⁶ 

But when you cause turmoil, remember to show us mercy! ⁷ 

Mazmur 118:17

118:17 I will not die, but live,

and I will proclaim what the Lord has done. ⁸ 

Yesaya 27:6-9

27:6 The time is coming when Jacob will take root; ⁹ 

Israel will blossom and grow branches.

The produce ¹⁰  will fill the surface of the world. ¹¹ 

27:7 Has the Lord struck down Israel like he did their oppressors? ¹² 

Has Israel been killed like their enemies? ¹³ 

27:8 When you summon her for divorce, you prosecute her; ¹⁴ 

he drives her away ¹⁵  with his strong wind in the day of the east wind. ¹⁶ 

27:9 So in this way Jacob’s sin will be forgiven, ¹⁷ 

and this is how they will show they are finished sinning: ¹⁸ 

They will make all the stones of the altars ¹⁹ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ²⁰ 

Yeremia 4:27

4:27 All this will happen because the Lord said, ²¹ 

“The whole land will be desolate;

however, I will not completely destroy it.

Yeremia 5:18

5:18 Yet even then ²²  I will not completely destroy you,” says the Lord.

Yeremia 30:11

30:11 For I, the Lord, affirm ²³  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ²⁴ 

Yeremia 33:24-26

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ²⁵  ‘The Lord has rejected the two families of Israel and Judah ²⁶  that he chose.’ So they have little regard that my people will ever again be a nation. ²⁷  33:25 But I, the Lord, make the following promise: ²⁸  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ²⁹  I will restore them ³⁰  and show mercy to them.”

Yeremia 46:28

46:28 I, the Lord, tell ³¹  you not to be afraid,

you descendants of Jacob, my servant,

for I am with you.

Though I completely destroy all the nations where I scatter you,

I will not completely destroy you.

I will indeed discipline you but only in due measure.

I will not allow you to go entirely unpunished.” ³² 

Yehezkiel 37:11-14

37:11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’ 37:12 Therefore prophesy, and tell them, ‘This is what the sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. 37:13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. 37:14 I will place my breath ³³  in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”

Amos 9:8-9

9:8 Look, the sovereign Lord is watching ³⁴  the sinful nation, ³⁵ 

and I will destroy it from the face of the earth.

But I will not completely destroy the family ³⁶  of Jacob,” says the Lord.

9:9 “For look, I am giving a command

and I will shake the family of Israel together with all the nations.

It will resemble a sieve being shaken,

when not even a pebble falls to the ground. ³⁷ 

[3:2]  ¹ tn Heb “your report,” that is, “the report concerning you.”

[3:2]  ² tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

[3:2]  ³ tn Heb “your work.”

[3:2]  ⁴ tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

[3:2]  ⁵ tn Heb “revive it” (i.e., “your work”).

[3:2]  ⁶ tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

[3:2]  ⁷ tn Heb “in turmoil remember [to show] compassion.”

[118:17]  ⁸ tn Heb “the works of the Lord.”

[27:6]  ⁹ tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).

[27:6]  ¹⁰ tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).

[27:6]  ¹¹ sn This apparently refers to a future population explosion. See 26:18.

[27:7]  ¹² tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.

[27:7]  ¹³ tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).

[27:8]  ¹⁴ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ¹⁵ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ¹⁶ sn The “east wind” here symbolizes violent divine judgment.

[27:9]  ¹⁷ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ¹⁸ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ¹⁹ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ²⁰ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[4:27]  ²¹ tn Heb “For this is what the Lord said,”

[5:18]  ²² tn Heb “in those days.”

[30:11]  ²³ tn Heb “Oracle of the Lord.”

[30:11]  ²⁴ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[33:24]  ²⁵ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ²⁶ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ²⁷ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[33:25]  ²⁸ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

[33:26]  ²⁹ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ³⁰ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

[46:28]  ³¹ tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

[46:28]  ³² tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[37:14]  ³³ tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.

[9:8]  ³⁴ tn Heb “the eyes of the sovereign Lord are on.”

[9:8]  ³⁵ tn Or “kingdom.”

[9:8]  ³⁶ tn Heb “house” (also in the following verse).

[9:9]  ³⁷ tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).