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13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.”[a]

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Footnotes

  1. 2 Kings 17:13 tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”

You Israelites! Return to the one you have so blatantly rebelled against![a] For at that time[b] every one will get rid of[c] the silver and gold idols your hands sinfully made.[d]

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Footnotes

  1. Isaiah 31:6 tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.
  2. Isaiah 31:7 tn Or “in that day” (KJV).
  3. Isaiah 31:7 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”
  4. Isaiah 31:7 tn Heb “their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khataʾ, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.

“If you, Israel, want to come back,” says the Lord,

“if you want to come back to me,[a]
you must get those disgusting idols[b] out of my sight
and must no longer go astray.[c]
You must be truthful, honest, and upright
when you take an oath saying, ‘As surely as the Lord lives!’[d]
If you do,[e] the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.”[f]
Yes,[g] this is what the Lord has said
to the people of Judah and Jerusalem:
“Break up your unplowed ground, do not cast seeds among thorns.[h]
Commit yourselves to the Lord;
dedicate your hearts to me[i]
people of Judah and inhabitants of Jerusalem.
Otherwise, my anger will blaze up like a flaming fire against you
that no one will be able to extinguish.
That will happen because of the evil you have done.”

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Footnotes

  1. Jeremiah 4:1 tn Or “If you, Israel, want to turn [away from your shameful ways (those described in 3:23-25)]…then you must turn back to me.” Or perhaps, “Israel, you must turn back…Yes, you must turn back to me.”
  2. Jeremiah 4:1 tn Heb “disgusting things.”
  3. Jeremiah 4:1 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “to stray.”
  4. Jeremiah 4:2 tn Heb “If you [= you must; see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…”
  5. Jeremiah 4:2 tn 4:1-2a consists of a number of “if” clauses. Some are formally introduced by the Hebrew particle אִם (ʾim), while others are introduced by the conjunction “and.” Another conjunction (“and” = “then”) with a perfect in 4:2b introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.
  6. Jeremiah 4:2 tn Heb “bless themselves in him and make their boasts in him.”
  7. Jeremiah 4:3 tn The particle כִּי (ki) is asseverative (“indeed, yes”) here rather than causal (“for”) because the content of v. 3 and following reaffirms the content of vv. 1-2.
  8. Jeremiah 4:3 sn The agricultural imagery seems to be that they are to plow over the thorns and make the ground ready for seeds that will produce a new crop. The spiritual application of breaking up their rebellious will and turning from sin is metaphorically stated in the next verse.
  9. Jeremiah 4:4 tn Heb “Circumcise yourselves to the Lord and remove the foreskin of your heart.” sn Circumcising the heart is a metaphor for being dedicated to the Lord. It is associated with not being stubborn and with loving God in Deut 10:16; 30:6. See also Josh 5 for a ceremony of circumcision connected with national dedication.

15 I sent all my servants the prophets to warn you over and over again. They said, ‘Every one of you, stop doing the evil things you have been doing and do what is right.[a] Do not pay allegiance to other gods[b] and worship them. Then you can continue to live in this land that I gave to you and your ancestors.’ But you did not pay any attention or listen to me.

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Footnotes

  1. Jeremiah 35:15 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Cf. 18:11, where the same idiom occurs with the added term of “make good your ways.”
  2. Jeremiah 35:15 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

16 At the end of seven days the Lord’s message came to me: 17 “Son of man, I have appointed you a watchman[a] for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 18 When I say to the wicked, ‘You will certainly die,’[b] and you do not warn him—you do not speak out to warn the wicked to turn from his wicked lifestyle so that he may live—that wicked person will die for his iniquity,[c] but I will hold you accountable for his death.[d] 19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life.[e]

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Footnotes

  1. Ezekiel 3:17 tn The literal role of a watchman is described in 2 Sam 18:24 and 2 Kgs 9:17.
  2. Ezekiel 3:18 sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.
  3. Ezekiel 3:18 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
  4. Ezekiel 3:18 tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).
  5. Ezekiel 3:19 tn Verses 17-19 are repeated in Ezek 33:7-9.

Jonah began to enter the city by going one day’s walk, announcing, “At the end of forty days,[a] Nineveh will be overthrown!”[b]

The people[c] of Nineveh believed in God,[d] and they declared a fast and put on sackcloth, from the greatest to the least of them.[e] When the news[f] reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes. He issued a proclamation and said,[g] “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water. Every person and animal must put on sackcloth and must cry earnestly[h] to God, and everyone[i] must turn from their[j] evil way of living[k] and from the violence that they do.[l] Who knows?[m] Perhaps God might be willing to change his mind and relent[n] and turn from his fierce anger[o] so that we might not die.”[p] 10 When God saw their actions—that they turned from their evil way of living.[q]—God relented concerning the judgment[r] he had threatened them with[s] and did not destroy them.[t]

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Footnotes

  1. Jonah 3:4 tn Heb “Yet forty days and Nineveh will be overthrown!” The adverbial use of עוֹד (ʿod, “yet”) denotes limited temporal continuation (BDB 728 s.v. עוֹד 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as, “at the end of [forty days, Nineveh will be overthrown].”
  2. Jonah 3:4 tn Heb “be overturned.” The Niphal נֶהְפָּכֶת (nehpakhet, “be overturned”) refers to a city being overthrown and destroyed (BDB 246 s.v. הָפַךְ 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention, as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 §37.6f) that is specified as only “forty days” away.
  3. Jonah 3:5 tn Heb “men.” The term is used generically here for “people” (so KJV, ASV, and many other English versions); cf. NIV “the Ninevites.”
  4. Jonah 3:5 sn The people of Nineveh believed in God…. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16.
  5. Jonah 3:5 tn Heb “from the greatest of them to the least of them.”
  6. Jonah 3:6 tn Heb “word” or “matter.”
  7. Jonah 3:7 tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. Where a quotation in Jonah does not begin immediately after “said” (אָמַר, ʾamar), it is only the speaker, the addressee, or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).
  8. Jonah 3:8 tn Heb “with strength”; cf. KJV, NRSV “mightily,” NAB, NCV “loudly,” NIV “urgently.”
  9. Jonah 3:8 tn Heb “let them turn, a man from his evil way.” The shift from the plural verb וְיָשֻׁבוּ (veyashuvu, “and let them turn”) to the singular noun אִישׁ (ʾish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.
  10. Jonah 3:8 tn Heb “his.” See the preceding note on “one.”
  11. Jonah 3:8 tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.
  12. Jonah 3:8 tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” [2 Sam 14:19]) or a synecdoche of part for the whole. The king’s descriptive figure of speech reinforces their guilt.
  13. Jonah 3:9 sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. The initial difficulty, in many cases, of determining whether a prophecy of coming judgment is conditional or unconditional explains the king’s uncertainty.
  14. Jonah 3:9 tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub venikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” doing something in the past. Regarding the future, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) or “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil, and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.
  15. Jonah 3:9 tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.
  16. Jonah 3:9 tn The imperfect verb נֹאבֵד (noʾved, “we might die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.
  17. Jonah 3:10 tn Heb “from their evil way” (so KJV, ASV, NAB); cf. NASB “wicked way.”
  18. Jonah 3:10 tn Heb “calamity” or “disaster.” The noun רָעָה (raʿah, “calamity, disaster”) functions as a metonymy of result—the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a), and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil,” God relented from the “calamity” he had threatened.
  19. Jonah 3:10 tn Heb “the disaster that he had spoken to do to them.”
  20. Jonah 3:10 tn Heb “and he did not do it.” See notes on 3:8-9.