2 Tawarikh 24:21
Konteks24:21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple.
Ratapan 2:20
Konteksר (Resh)
2:20 Look, O Lord! Consider! 1
Whom have you ever afflicted 2 like this?
Should women eat their offspring, 3
their healthy infants? 4
Should priest and prophet
be killed in the Lord’s 5 sanctuary?
Yehezkiel 9:5-7
Konteks9:5 While I listened, he said to the others, 6 “Go through the city after him and strike people down; do no let your eye pity nor spare 7 anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.
9:7 He said to them, “Defile the temple and fill the courtyards with corpses. Go!” So they went out and struck people down throughout the city.
Lukas 13:1-2
Konteks13:1 Now 8 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 9 13:2 He 10 answered them, “Do you think these Galileans were worse sinners 11 than all the other Galileans, because they suffered these things?
[2:20] 1 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] 2 tn For the nuance “afflict” see the note at 1:12.
[2:20] 3 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] 4 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] 5 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[9:5] 6 tn Heb “to these he said in my ears.”
[9:5] 7 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
[13:1] 8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 9 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[13:2] 10 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 11 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
