1 Samuel 18:8-9
Konteks18:8 This made Saul very angry. The statement displeased him and he thought, 1 “They have attributed to David tens of thousands, but to me they have attributed only thousands. What does he lack, except the kingdom?” 18:9 So Saul was keeping an eye on David from that day onward.
Amsal 27:4
Konteks27:4 Wrath is cruel and anger is overwhelming, 2
but who can stand before jealousy? 3
Pengkhotbah 9:3
Konteks9:3 This is the unfortunate fact 4 about everything that happens on earth: 5
the same fate awaits 6 everyone.
In addition to this, the hearts of all people 7 are full of evil,
and there is folly in their hearts during their lives – then they die. 8
Yeremia 9:3
Konteks“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 10
They have become powerful in the land,
but they have not done so by honest means. 11
Indeed, they do one evil thing after another 12
and do not pay attention to me. 13
Yeremia 9:2
Konteks9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 14
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 15 of people that has been disloyal to him. 16
Titus 3:13
Konteks3:13 Make every effort to help 17 Zenas the lawyer 18 and Apollos on their way; make sure they have what they need. 19
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[18:8] 1 tn Heb “said.” So also in vv. 11, 17.
[27:4] 2 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).
[27:4] 3 tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)
[9:3] 5 tn Heb “under the sun.”
[9:3] 6 tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.
[9:3] 7 tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.
[9:3] 8 tn Heb “and after that [they go] to [the place of] the dead.”
[9:3] 9 tn The words “The
[9:3] 10 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 11 tn Heb “but not through honesty.”
[9:3] 12 tn Heb “they go from evil to evil.”
[9:3] 13 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).
[9:2] 14 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
[9:2] 15 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
[9:2] 16 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
[3:13] 17 tn Grk “Eagerly help.”
[3:13] 18 tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.