Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ¹ 

if you calmly trusted in me you would find strength, ² 

but you are unwilling.

Yesaya 64:5

64:5 You assist ³  those who delight in doing what is right, ⁴ 

who observe your commandments. ⁵ 

Look, you were angry because we violated them continually.

How then can we be saved? ⁶ 

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ⁷ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Markus 4:12

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ⁸ 

Markus 4:2

4:2 He taught them many things in parables, ⁹  and in his teaching said to them:

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁰  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹¹  sound teaching.

[30:15]  ¹ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ² tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[64:5]  ³ tn Heb “meet [with kindness].”

[64:5]  ⁴ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ⁵ tn Heb “in your ways they remember you.”

[64:5]  ⁶ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).

[4:14]  ⁷ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[4:12]  ⁸ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[4:2]  ⁹ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[2:1]  ¹⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ¹¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).