Ulangan 9:19

9:19 For I was terrified at the Lord’s intense anger ¹  that threatened to destroy you. But he ²  listened to me this time as well.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ³ 

1 Samuel 15:11

15:11 “I regret that I have made Saul king, for he has turned away from me and has not done what I told him to do.” Samuel became angry and he cried out to the Lord all that night.

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ⁴  Israel along the way when Israel ⁵  came up from Egypt.

1 Samuel 24:16

24:16 When David finished speaking these words to Saul, Saul said, “Is that your voice, my son David?” Then Saul wept loudly. ⁶ 

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

1 Raja-raja 21:29

21:29 “Have you noticed how Ahab shows remorse ⁷  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” ⁸ 

1 Raja-raja 21:1

Ahab Murders Naboth

21:1 After this the following episode took place. ⁹  Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria. ¹⁰ 

1 Tawarikh 21:15

21:15 God sent an angel ¹¹  to ravage ¹²  Jerusalem. As he was doing so, ¹³  the Lord watched ¹⁴  and relented from ¹⁵  his judgment. ¹⁶  He told the angel who was destroying, “That’s enough! ¹⁷  Stop now!” ¹⁸ 

Now the Lord’s angel was standing near the threshing floor of Ornan ¹⁹  the Jebusite.

Mazmur 106:45

106:45 He remembered his covenant with them,

and relented ²⁰  because of his great loyal love.

Yeremia 18:8

18:8 But if that nation I threatened stops doing wrong, ²¹  I will cancel the destruction ²²  I intended to do to it.

[9:19]  ¹ tn Heb “the anger and the wrath.” Although many English versions translate as two terms, this construction is a hendiadys which serves to intensify the emotion (cf. NAB, TEV “fierce anger”).

[9:19]  ² tn Heb “the Lord.” See note on “he” in 9:3.

[9:1]  ³ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[15:2]  ⁴ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ⁵ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[24:16]  ⁶ tn Heb “lifted his voice and wept.”

[21:29]  ⁷ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ⁸ tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”

[21:1]  ⁹ tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.

[21:1]  ¹⁰ sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.

[21:1]  map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[21:15]  ¹¹ tn The parallel text of 2 Sam 24:15 reports that God sent a plague, while 24:16-17 attributes this to the instrumentality of an angel.

[21:15]  ¹² tn Or “destroy.”

[21:15]  ¹³ tn Heb “while he was destroying.”

[21:15]  ¹⁴ tn Or “saw.”

[21:15]  ¹⁵ tn Or “was grieved because of.”

[21:15]  ¹⁶ tn Heb “concerning the calamity.”

[21:15]  ¹⁷ tn For this nuance of the Hebrew word רַב (rav), see BDB 913 s.v. 1.f.

[21:15]  ¹⁸ tn Heb “Now, drop your hand.”

[21:15]  ¹⁹ tn In the parallel text in 2 Sam 24:16 this individual is called אֲרַוְנָא (’aravna’, “Aravna”), traditionally “Araunah.” The form of the name found here also occurs in vv. 18-28.

[106:45]  ²⁰ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[18:8]  ²¹ tn Heb “turns from its wickedness.”

[18:8]  ²² tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[18:8]  sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).