1 Samuel 2:31
Konteks2:31 In fact, days are coming when I will remove your strength 1 and the strength 2 of your father’s house. There will not be an old man in your house!
Ayub 5:26
Konteks5:26 You will come to your grave in a full age, 3
As stacks of grain are harvested in their season.
Ayub 42:17
Konteks42:17 And so Job died, old and full of days.
Yesaya 65:20-22
Konteks65:20 Never again will one of her infants live just a few days 4
or an old man die before his time. 5
Indeed, no one will die before the age of a hundred, 6
anyone who fails to reach 7 the age of a hundred will be considered cursed.
65:21 They will build houses and live in them;
they will plant vineyards and eat their fruit.
65:22 No longer will they build a house only to have another live in it, 8
or plant a vineyard only to have another eat its fruit, 9
for my people will live as long as trees, 10
and my chosen ones will enjoy to the fullest what they have produced. 11
Ratapan 2:20-22
Konteksר (Resh)
2:20 Look, O Lord! Consider! 12
Whom have you ever afflicted 13 like this?
Should women eat their offspring, 14
their healthy infants? 15
Should priest and prophet
be killed in the Lord’s 16 sanctuary?
ש (Sin/Shin)
2:21 The young boys and old men
lie dead on the ground in the streets.
My young women 17 and my young men
have fallen by the sword.
You killed them when you were angry; 18
you slaughtered them without mercy. 19
ת (Tav)
2:22 As if it were a feast day, you call 20
enemies 21 to terrify me 22 on every side. 23
On the day of the Lord’s anger
no one escaped or survived.
My enemy has finished off
those healthy infants whom I bore 24 and raised. 25
Ratapan 5:11-15
Konteks5:11 They raped 26 women in Zion,
virgins in the towns of Judah.
5:12 Princes were hung by their hands;
elders were mistreated. 27
5:13 The young men perform menial labor; 28
boys stagger from their labor. 29
5:14 The elders are gone from the city gate;
the young men have stopped playing their music.
5:15 Our hearts no longer have any joy; 30
our dancing is turned to mourning.
Ibrani 12:22
Konteks12:22 But you have come to Mount Zion, the city 31 of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly
[2:31] 1 tn Heb “chop off your arm.” The arm here symbolizes strength and activity.
[5:26] 3 tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).
[65:20] 4 tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.
[65:20] 5 tn Heb “or an old [man] who does not fill out his days.”
[65:20] 6 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.
[65:20] 7 tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”
[65:22] 8 tn Heb “they will not build, and another live [in it].”
[65:22] 9 tn Heb “they will not plant, and another eat.”
[65:22] 10 tn Heb “for like the days of the tree [will be] the days of my people.”
[65:22] 11 tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”
[2:20] 12 tn Heb “Look, O
[2:20] sn Integral to battered Jerusalem’s appeal, and part of the ancient Near Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner’s perspective.
[2:20] 13 tn For the nuance “afflict” see the note at 1:12.
[2:20] 14 tn Heb “their fruit.” The term פְּרִי (pÿri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).
[2:20] 15 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (’olale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.
[2:20] sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for “infants” (עוֹלֵל, ’olel) has the same root letters for the verb “to afflict” occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).
[2:20] 16 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:21] 17 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
[2:21] 18 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
[2:21] 19 tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew
[2:22] 20 tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV), “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV), “You did call as in the day of an appointed feast my terrors on every side” (NASB), “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV), “As you summon to a feast day, so you summoned against me terrors on every side” (NIV), “You summoned, as on a festival, my neighbors from roundabout” (NJPS), “You invited my enemies to hold a carnival of terror all around me” (TEV), “You invited my enemies like guests for a party” (CEV).
[2:22] 21 tn The term “enemies” is supplied in the translation as a clarification.
[2:22] 22 tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (mÿguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.
[2:22] 23 tn Heb “surrounding me.”
[2:22] 24 tn The meaning of the verb טָפַח (tafakh) is debated: (1) BDB suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2). (2) HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to Akkadian tuppu “to raise children.” The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.
[2:22] 25 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life!
[5:12] 27 tn Heb “elders were shown no respect.” The phrase “shown no respect” is an example of tapeinosis, a figurative expression of understatement: to show no respect to elders = to terribly mistreat elders.
[5:13] 28 tn The text is difficult. Word by word the MT has “young men hand mill(?) they take up” Perhaps it means “they take [our] young men for mill grinding,” or perhaps it means “the young men take up [the labor of] mill grinding.” This expression is an example of synecdoche where the mill stands for the labor at the mill and then that labor stands for performing menial physical labor as servants. The surface reading, “young men carry hand mills,” does not portray any great adversity for them. The Vulgate translates as an abusive sexual metaphor (see D. R. Hillers, Lamentations [AB], 99), but this gives no known parallel to the second part of the verse.
[5:13] 29 tc Heb “boys trip over wood.” This phrase makes little sense. The translation adopts D. R. Hillers’ suggestion (Lamentations [AB], 99) of בְּעֶצֶב כָּשָׁלוּ (bÿ’etsev kashalu). Due to letter confusion and haplography the final ב (bet) of בְּעֶצֶב (bÿ’etsev) which looks like the כ (kaf) beginning the next word, was dropped. This verb can have an abstract noun after the preposition ב (bet) meaning “from, due to” rather than “over.”
[5:15] 30 tn Heb “the joy of our heart has ceased.”
[12:22] 31 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”
