Yesaya 27:5

27:5 unless they became my subjects ¹ 

and made peace with me;

let them make peace with me. ² 

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ³ 

Then I will make an unconditional covenantal promise to ⁴  you,

just like the reliable covenantal promises I made to David. ⁵ 

Yesaya 55:2

55:2 Why pay money for something that will not nourish you? ⁶ 

Why spend ⁷  your hard-earned money ⁸  on something that will not satisfy?

Listen carefully ⁹  to me and eat what is nourishing! ¹⁰ 

Enjoy fine food! ¹¹ 

1 Samuel 23:5

23:5 So David and his men went to Keilah and fought the Philistines. He took away their cattle and thoroughly defeated them. ¹²  David delivered the inhabitants of Keilah.

Yeremia 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ¹³  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ¹⁴ 

Ibrani 6:17

6:17 In the same way ¹⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹⁶  and so he intervened with an oath,

[27:5]  ¹ tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.

[27:5]  ² tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.

[55:3]  ³ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ⁴ tn Or “an eternal covenant with.”

[55:3]  ⁵ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[55:2]  ⁶ tn Heb “for what is not food.”

[55:2]  ⁷ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁸ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁹ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ¹⁰ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ¹¹ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[23:5]  ¹² tn Heb “and struck them down with a great blow.”

[50:5]  ¹³ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ¹⁴ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[6:17]  ¹⁵ tn Grk “in which.”

[6:17]  ¹⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”