Kejadian 4:1-26
Konteks4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5 4:2 Then she gave birth 6 to his brother Abel. 7 Abel took care of the flocks, while Cain cultivated the ground. 8
4:3 At the designated time 9 Cain brought some of the fruit of the ground for an offering 10 to the Lord. 4:4 But Abel brought 11 some of the firstborn of his flock – even the fattest 12 of them. And the Lord was pleased with 13 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 14 So Cain became very angry, 15 and his expression was downcast. 16
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 17 that if you do what is right, you will be fine? 18 But if you do not do what is right, sin is crouching 19 at the door. It desires to dominate you, but you must subdue it.” 20
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 21 While they were in the field, Cain attacked 22 his brother 23 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 24 And he replied, “I don’t know! Am I my brother’s guardian?” 25 4:10 But the Lord said, “What have you done? 26 The voice 27 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 28 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 29 the
ground it will no longer yield 30 its best 31 for you. You will be a homeless wanderer 32 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 33 is too great to endure! 34 4:14 Look! You are driving me off the land 35 today, and I must hide from your presence. 36 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 37 if anyone kills Cain, Cain will be avenged seven times as much.” 38 Then the Lord put a special mark 39 on Cain so that no one who found him would strike him down. 40 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 41 east of Eden.
4:17 Cain had marital relations 42 with his wife, and she became pregnant 43 and gave birth to Enoch. Cain was building a city, and he named the city after 44 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 45 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 46 of those who live in tents and keep 47 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 48 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 Lamech said to his wives,
“Adah and Zillah! Listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man 49 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 50
4:25 And Adam had marital relations 51 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 52 me another child 53 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 54 began to worship 55 the Lord.
Kejadian 5:23
Konteks5:23 The entire lifetime of Enoch was 365 years.
Kejadian 10:1-2
Konteks10:1 This is the account 56 of Noah’s sons Shem, Ham, and Japheth. Sons 57 were born 58 to them after the flood.
10:2 The sons of Japheth 59 were Gomer, 60 Magog, 61 Madai, 62 Javan, 63 Tubal, 64 Meshech, 65 and Tiras. 66
Mazmur 82:2-5
Konteks82:2 He says, 67 “How long will you make unjust legal decisions
and show favoritism to the wicked? 68 (Selah)
82:3 Defend the cause of the poor and the fatherless! 69
Vindicate the oppressed and suffering!
82:4 Rescue the poor and needy!
Deliver them from the power 70 of the wicked!
82:5 They 71 neither know nor understand.
They stumble 72 around in the dark,
while all the foundations of the earth crumble. 73
Pengkhotbah 3:16
Konteks3:16 I saw something else on earth: 74
In the place of justice, there was wickedness,
and in the place of fairness, 75 there was wickedness.
Yeremia 5:27-28
Konteks5:27 Like a cage filled with the birds that have been caught, 76
their houses are filled with the gains of their fraud and deceit. 77
That is how they have gotten so rich and powerful. 78
5:28 That is how 79 they have grown fat and sleek. 80
There is no limit to the evil things they do. 81
They do not plead the cause of the fatherless in such a way as to win it.
They do not defend the rights of the poor.
Yeremia 5:31
Konteks5:31 The prophets prophesy lies.
The priests exercise power by their own authority. 82
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes! 83
Amos 5:7
Konteks5:7 The Israelites 84 turn justice into bitterness; 85
they throw what is fair and right 86 to the ground. 87
Amos 5:11
Konteks5:11 Therefore, because you make the poor pay taxes on their crops 88
and exact a grain tax from them,
you will not live in the houses you built with chiseled stone,
nor will you drink the wine from the fine 89 vineyards you planted. 90
Mikha 3:9-11
Konteks3:9 Listen to this, you leaders of the family 91 of Jacob,
you rulers of the nation 92 of Israel!
You 93 hate justice
and pervert all that is right.
3:10 You 94 build Zion through bloody crimes, 95
Jerusalem 96 through unjust violence.
3:11 Her 97 leaders take bribes when they decide legal cases, 98
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 99 the Lord and say,
“The Lord is among us. 100
Disaster will not overtake 101 us!”
Mikha 7:3-5
Konteks7:3 They are determined to be experts at doing evil; 102
government officials and judges take bribes, 103
prominent men make demands,
and they all do what is necessary to satisfy them. 104
7:4 The best of them is like a thorn;
the most godly among them are more dangerous than a row of thorn bushes. 105
The day you try to avoid by posting watchmen –
your appointed time of punishment – is on the way, 106
and then you will experience confusion. 107
7:5 Do not rely on a friend;
do not trust a companion!
Don’t even share secrets with the one who lies in your arms! 108
Habakuk 1:4
Konteks1:4 For this reason the law lacks power, 109
and justice is never carried out. 110
Indeed, 111 the wicked intimidate 112 the innocent. 113
For this reason justice is perverted. 114
Zefanya 3:1-3
Konteks3:1 The filthy, 115 stained city is as good as dead;
the city filled with oppressors is finished! 116
she refuses correction. 118
She does not trust the Lord;
she does not seek the advice of 119 her God.
3:3 Her princes 120 are as fierce as roaring lions; 121
her rulers 122 are as hungry as wolves in the desert, 123
who completely devour their prey by morning. 124
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 5 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[4:2] 6 tn Heb “And she again gave birth.”
[4:2] 7 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
[4:2] 8 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:3] 9 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
[4:3] 10 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
[4:4] 11 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
[4:4] 12 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).
[4:4] sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.
[4:4] 13 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
[4:5] 14 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 15 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 16 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[4:7] 17 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
[4:7] 18 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
[4:7] 19 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
[4:7] 20 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.
[4:8] 21 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 22 tn Heb “arose against” (in a hostile sense).
[4:8] 23 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 24 sn Where is Abel your brother? Again the
[4:9] 25 tn Heb “The one guarding my brother [am] I?”
[4:9] sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
[4:10] 26 sn What have you done? Again the
[4:10] 27 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[4:11] 28 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
[4:12] 30 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
[4:12] 31 tn Heb “its strength.”
[4:12] 32 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
[4:13] 33 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
[4:13] 34 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 35 tn Heb “from upon the surface of the ground.”
[4:14] 36 sn I must hide from your presence. The motif of hiding from the
[4:15] 37 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 38 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
[4:15] 39 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
[4:15] 40 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 41 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 42 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 43 tn Or “she conceived.”
[4:17] 44 tn Heb “according to the name of.”
[4:18] 45 tn Heb “and Irad fathered.”
[4:20] 46 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 47 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
[4:22] 48 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
[4:23] 49 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
[4:24] 50 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
[4:25] 51 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 52 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[4:26] 54 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
[4:26] 55 tn Heb “call in the name.” The expression refers to worshiping the
[10:1] 56 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
[10:1] 57 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
[10:1] 58 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
[10:2] 59 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 60 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
[10:2] 61 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
[10:2] 62 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 63 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 64 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 65 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 66 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[82:2] 67 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
[82:2] 68 tn Heb “and the face of the wicked lift up.”
[82:3] 69 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[82:5] 71 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
[82:5] 72 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
[82:5] 73 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
[3:16] 74 tn Heb “under the sun.”
[3:16] 75 tn Or “righteousness.”
[5:27] 76 tn The words, “that have been caught” are not in the text but are implicit in the comparison.
[5:27] 77 tn Heb “are filled with deceit.” The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.
[5:27] 78 tn Heb “therefore they have gotten great and rich.”
[5:28] 79 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
[5:28] 80 tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.
[5:28] 81 tn Heb “they cross over/transgress with respect to matters of evil.”
[5:28] sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
[5:31] 82 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”
[5:31] 83 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
[5:7] 84 tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.
[5:7] 85 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.
[5:7] 86 tn Heb “they throw righteousness.”
[5:7] 87 sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.
[5:11] 88 tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).
[5:11] 89 tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”
[5:11] 90 tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”
[3:9] 93 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).
[3:10] 95 tn Heb “bloodshed” (so NAB, NASB, NIV); NLT “murder.”
[3:10] 96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:11] 97 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 98 tn Heb “judge for a bribe.”
[3:11] 99 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 100 tn Heb “Is not the
[3:11] 101 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[7:3] 102 tn Heb “upon evil [are their] hands to do [it] well.”
[7:3] 103 tn Heb “the official asks – and the judge – for a bribe.”
[7:3] 104 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.
[7:4] 105 tn Heb “[the] godly from a row of thorn bushes.” The preposition מִן (min) is comparative and the comparative element (perhaps “sharper” is the idea) is omitted. See BDB 582 s.v. 6 and GKC 431 §133.e.
[7:4] 106 tn Heb “the day of your watchmen, your appointed [time], is coming.” The present translation takes “watchmen” to refer to actual sentries. However, the “watchmen” could refer figuratively to the prophets who had warned Judah of approaching judgment. In this case one could translate, “The day your prophets warned about – your appointed time of punishment – is on the way.”
[7:4] 107 tn Heb “and now will be their confusion.”
[7:5] 108 tn Heb “from the one who lies in your arms, guard the doors of your mouth.”
[1:4] 109 tn Heb “the law is numb,” i.e., like a hand that has “fallen asleep” (see Ps 77:2). Cf. NAB “is benumbed”; NIV “is paralyzed.”
[1:4] 110 tn Heb “never goes out.”
[1:4] 112 tn Heb “surround” (so NASB, NRSV).
[1:4] 113 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT).
[1:4] 114 tn Heb “comes out crooked.”
[3:1] 115 tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.
[3:1] 116 tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.
[3:1] sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.
[3:2] 117 tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.
[3:2] 118 tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).
[3:2] 119 tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).
[3:3] 121 tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.
[3:3] 122 tn Traditionally “judges.”
[3:3] 123 tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.
[3:3] 124 tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.
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