1 Raja-raja 22:11
Konteks22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’”
Yesaya 20:2-4
Konteks20:2 At that time the Lord announced through 1 Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments 2 and barefoot. 20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush, 20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. 3
Yeremia 13:1-11
Konteks13:1 The Lord said to me, “Go and buy some linen shorts 4 and put them on. 5 Do not put them in water.” 6 13:2 So I bought the shorts as the Lord had told me to do 7 and put them on. 8 13:3 Then the Lord spoke to me again and said, 9 13:4 “Take the shorts that you bought and are wearing 10 and go at once 11 to Perath. 12 Bury the shorts there 13 in a crack in the rocks.” 13:5 So I went and buried them at Perath 14 as the Lord had ordered me to do. 13:6 Many days later the Lord said to me, “Go at once to Perath and get 15 the shorts I ordered you to bury there.” 13:7 So I went to Perath and dug up 16 the shorts from the place where I had buried them. I found 17 that they were ruined; they were good for nothing.
13:8 Then the Lord said to me, 18 13:9 “I, the Lord, say: 19 ‘This shows how 20 I will ruin the highly exalted position 21 in which Judah and Jerusalem 22 take pride. 13:10 These wicked people refuse to obey what I have said. 23 They follow the stubborn inclinations of their own hearts and pay allegiance 24 to other gods by worshiping and serving them. So 25 they will become just like these linen shorts which are good for nothing. 13:11 For,’ I say, 26 ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah 27 tightly 28 to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. 29 But they would not obey me.
Matius 20:19
Konteks20:19 and will turn him over to the Gentiles to be mocked and flogged severely 30 and crucified. 31 Yet 32 on the third day, he will be raised.”
[20:2] 1 tn Heb “spoke by the hand of.”
[20:2] 2 tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.
[20:4] 3 tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”
[13:1] 4 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
[13:1] sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
[13:1] 5 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
[13:1] 6 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
[13:1] sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
[13:2] 7 tn Heb “according to the word of the
[13:2] 8 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.
[13:3] 9 tn Heb “The word of the
[13:4] 10 tn Heb “which are upon your loins.” See further the notes on v. 1.
[13:4] 11 tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.
[13:4] 12 tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the
[13:4] 13 sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.
[13:5] 14 tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.
[13:6] 15 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
[13:7] 16 tn Heb “dug and took.”
[13:7] 17 tn Heb “And behold.”
[13:8] 18 tn Heb “Then the word of the
[13:9] 19 tn Heb “Thus says the
[13:9] 20 tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.
[13:9] 21 tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the
[13:9] sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the
[13:9] 22 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:10] 23 tn Heb “to listen to my words.”
[13:10] 24 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
[13:10] 25 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
[13:11] 26 tn The words “I say” are “Oracle of the
[13:11] 27 tn Heb “all the house of Israel and all the house of Judah.”
[13:11] 28 tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).
[13:11] 29 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.
[20:19] 30 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 31 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[20:19] 32 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.