Yesaya 32:1-2

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ¹ 

officials will promote justice. ² 

32:2 Each of them ³  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Yesaya 60:17-18

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁴  bronze,

instead of stones, I will bring you ⁵  iron.

I will make prosperity ⁶  your overseer,

and vindication your sovereign ruler. ⁷ 

60:18 Sounds of violence ⁸  will no longer be heard in your land,

or the sounds of ⁹  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

Bilangan 12:3

12:3 (Now the man Moses was very humble, ¹⁰  more so than any man on the face of the earth.)

Bilangan 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹¹  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Bilangan 16:1

The Rebellion of Korah

16:1 ¹² Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ¹³  took men ¹⁴ 

1 Samuel 12:2-5

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day. 12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. ¹⁵  Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, ¹⁶  and I will return it to you!”

12:4 They replied, “You have not wronged us or oppressed us. You have not taken anything from the hand of anyone.” 12:5 He said to them, “The Lord is witness against you, and his chosen king ¹⁷  is witness this day, that you have not found any reason to accuse me.” ¹⁸  They said, “He is witness!”

Yeremia 33:7

33:7 I will restore Judah and Israel ¹⁹  and will rebuild them as they were in days of old. ²⁰ 

Yeremia 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ²¹  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ²²  and Jerusalem ²³  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ²⁴  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ²⁵  the throne over the nation of Israel. ²⁶ 

Yehezkiel 34:23-24

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ²⁷  He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince ²⁸  among them; I, the Lord, have spoken!

Yehezkiel 37:24-25

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ²⁹  my regulations and carefully observe my statutes. ³⁰  37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever.

Yehezkiel 45:8

45:8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.

[32:1]  ¹ tn Heb “will reign according to fairness.”

[32:1]  ² tn Heb “will rule according to justice.”

[32:2]  ³ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[60:17]  ⁴ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁵ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁶ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁷ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ⁸ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ⁹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[12:3]  ¹⁰ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[12:3]  tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

[12:3]  sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

[16:15]  ¹¹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[16:1]  ¹² sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ¹³ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹⁴ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[12:3]  ¹⁵ tn Heb “anointed [one].”

[12:3]  ¹⁶ tn The words “tell me” are supplied in the translation for stylistic reasons.

[12:5]  ¹⁷ tn Heb “anointed [one].”

[12:5]  ¹⁸ tn Heb “that you have not found anything in my hand.”

[33:7]  ¹⁹ tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.

[33:7]  ²⁰ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:7]  sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[33:15]  ²¹ tn Heb “sprig” or “shoot.”

[33:15]  sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.

[33:16]  ²² tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ²⁴ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:16]  sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.

[33:17]  ²⁵ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ²⁶ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[34:23]  ²⁷ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

[34:24]  ²⁸ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

[37:24]  ²⁹ tn Heb “walk [in].”

[37:24]  ³⁰ tn Heb “and my statutes they will guard and they will do them.”