Keluaran 5:2
Konteks5:2 But Pharaoh said, “Who is the Lord 1 that 2 I should obey him 3 by releasing 4 Israel? I do not know the Lord, 5 and I will not release Israel!”
Keluaran 15:9
Konteks15:9 The enemy said, ‘I will chase, 6 I will overtake,
I will divide the spoil;
my desire 7 will be satisfied on them.
I will draw 8 my sword, my hand will destroy them.’ 9
Keluaran 15:2
Konteks15:2 The Lord 10 is my strength and my song, 11
and he has become my salvation.
This is my God, and I will praise him, 12
my father’s God, and I will exalt him.
Kisah Para Rasul 19:22-24
Konteks19:22 So after sending 13 two of his assistants, 14 Timothy and Erastus, to Macedonia, 15 he himself stayed on for a while in the province of Asia. 16
19:23 At 17 that time 18 a great disturbance 19 took place concerning the Way. 20 19:24 For a man named Demetrius, a silversmith who made silver shrines 21 of Artemis, 22 brought a great deal 23 of business 24 to the craftsmen.
Ayub 21:14-15
Konteks21:14 So they say to God, ‘Turn away from us!
We do not want to 25 know your ways. 26
21:15 Who is the Almighty, that 27 we should serve him?
What would we gain
if we were to pray 28 to him?’ 29
Ayub 22:17
Konteks22:17 They were saying to God, ‘Turn away from us,’
and ‘What can the Almighty do to us?’ 30
Mazmur 10:3
Konteks10:3 Yes, 31 the wicked man 32 boasts because he gets what he wants; 33
the one who robs others 34 curses 35 and 36 rejects the Lord. 37
Mazmur 12:2-4
Konteks12:2 People lie to one another; 38
they flatter and deceive. 39
12:3 May the Lord cut off 40 all flattering lips,
and the tongue that boasts! 41
12:4 They say, 42 “We speak persuasively; 43
we know how to flatter and boast. 44
Who is our master?” 45
Mazmur 17:10
Konteksthey speak arrogantly. 47
Mazmur 52:1-2
KonteksFor the music director; a well-written song 49 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 50
52:1 Why do you boast about your evil plans, 51 O powerful man?
God’s loyal love protects me all day long! 52
52:2 Your tongue carries out your destructive plans; 53
it is as effective as a sharp razor, O deceiver. 54
Mazmur 73:8-9
Konteks73:8 They mock 55 and say evil things; 56
they proudly threaten violence. 57
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 58
Amsal 12:18
Konteks12:18 Speaking recklessly 59 is like the thrusts of a sword,
but the words 60 of the wise bring 61 healing. 62
Amsal 15:2
Konteks15:2 The tongue of the wise 63 treats knowledge correctly, 64
but the mouth of the fool spouts out 65 folly.
Amsal 18:21
Konteks18:21 Death and life are in the power 66 of the tongue, 67
and those who love its use 68 will eat its fruit.
Yeremia 9:3-8
Konteks“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 70
They have become powerful in the land,
but they have not done so by honest means. 71
Indeed, they do one evil thing after another 72
and do not pay attention to me. 73
9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 74
For every one of them will find some way to cheat him. 75
And all of his friends will tell lies about him.
9:5 One friend deceives another
and no one tells the truth.
These people have trained themselves 76 to tell lies.
They do wrong and are unable to repent.
9:6 They do one act of violence after another,
and one deceitful thing after another. 77
They refuse to pay attention to me,” 78
says the Lord.
9:7 Therefore the Lord who rules over all says, 79
“I will now purify them in the fires of affliction 80 and test them.
The wickedness of my dear people 81 has left me no choice.
What else can I do? 82
9:8 Their tongues are like deadly arrows. 83
They are always telling lies. 84
Friendly words for their neighbors come from their mouths.
But their minds are thinking up ways to trap them. 85
Yeremia 18:18
Konteks18:18 Then some people 86 said, “Come on! Let us consider how to deal with Jeremiah! 87 There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. 88 Come on! Let’s bring charges against him and get rid of him! 89 Then we will not need to pay attention to anything he says.”
Yehezkiel 28:2
Konteks28:2 “Son of man, say to the prince 90 of Tyre, ‘This is what the sovereign Lord says:
“‘Your heart is proud 91 and you said, “I am a god; 92
I sit in the seat of gods, in the heart of the seas” –
yet you are a man and not a god,
though you think you are godlike. 93
Yehezkiel 29:3
Konteks29:3 Tell them, ‘This is what the sovereign Lord says:
“‘Look, I am against 94 you, Pharaoh king of Egypt,
the great monster 95 lying in the midst of its waterways,
who has said, “My Nile is my own, I made it for myself.” 96
Daniel 3:15
Konteks3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 97
Daniel 4:30
Konteks4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence 98 by my own mighty strength 99 and for my majestic honor?”
Daniel 4:2
Konteks4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.
Pengkhotbah 2:18
Konteks2:18 So I loathed all the fruit of 100 my effort, 101
for which I worked so hard 102 on earth, 103
because 104 I must leave it 105 behind 106 in the hands of my successor. 107
Yudas 1:16
Konteks1:16 These people are grumblers and 108 fault-finders who go 109 wherever their desires lead them, 110 and they give bombastic speeches, 111 enchanting folks 112 for their own gain. 113
Wahyu 13:5-6
Konteks13:5 The beast 114 was given a mouth speaking proud words 115 and blasphemies, and he was permitted 116 to exercise ruling authority 117 for forty-two months. 13:6 So 118 the beast 119 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 120 that is, those who dwell in heaven.
[5:2] 1 tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).
[5:2] 2 tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).
[5:2] 3 tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”
[5:2] sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).
[5:2] 4 tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”
[5:2] 5 sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the
[15:9] 6 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 7 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 8 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 9 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:2] 10 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 11 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 12 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[19:22] 13 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 14 tn Grk “two of those who ministered to him.”
[19:22] 15 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 16 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:23] 17 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
[19:23] 18 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
[19:23] 19 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 20 sn The Way refers to the Christian movement (Christianity).
[19:24] 21 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
[19:24] 22 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:24] 23 tn Grk “brought not a little business” (an idiom).
[19:24] 24 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
[21:14] 25 tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”
[21:14] 26 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.
[21:15] 27 tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”
[21:15] 28 tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.
[21:15] 29 tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
[22:17] 30 tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”
[10:3] 31 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
[10:3] 32 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
[10:3] 33 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
[10:3] 34 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
[10:3] 35 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
[10:3] 36 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 37 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[12:2] 38 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 39 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 40 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 41 tn Heb “a tongue speaking great [things].”
[12:4] 42 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 43 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 44 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 45 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[17:10] 46 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 47 tn Heb “[with] their mouth they speak with arrogance.”
[52:1] 48 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 49 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[52:1] 50 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
[52:1] 51 tn Heb “Why do you boast in evil?”
[52:1] 52 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 53 tn Heb “destruction your tongue devises.”
[52:2] 54 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[73:8] 55 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
[73:8] 56 tn Heb “and speak with evil.”
[73:8] 57 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
[73:9] 58 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
[12:18] 59 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
[12:18] 60 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
[12:18] 61 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[12:18] 62 sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.
[15:2] 63 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
[15:2] 64 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
[15:2] 65 sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
[18:21] 66 tn Heb “in the hand of.”
[18:21] 67 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.
[18:21] 68 tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).
[9:3] 69 tn The words “The
[9:3] 70 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 71 tn Heb “but not through honesty.”
[9:3] 72 tn Heb “they go from evil to evil.”
[9:3] 73 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).
[9:4] 74 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 75 tn Heb “cheating, each of them will cheat.”
[9:4] sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (’aqob ya’qob).
[9:5] 76 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.
[9:6] 77 tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.
[9:6] 78 tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.
[9:7] 79 tn Heb “Yahweh of armies.”
[9:7] sn For the significance of this title see the notes at 2:19 and 7:3.
[9:7] 80 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
[9:7] 81 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:7] 82 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
[9:8] 83 tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.
[9:8] 84 tn Heb “They speak deceit.”
[9:8] 85 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”
[18:18] 86 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
[18:18] 87 tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.
[18:18] 88 tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”
[18:18] sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.
[18:18] 89 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
[28:2] 90 tn Or “ruler” (NIV, NCV).
[28:2] 92 tn Or “I am divine.”
[28:2] 93 tn Heb “and you made your heart (mind) like the heart (mind) of gods.”
[29:3] 94 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[29:3] 95 tn Heb “jackals,” but many medieval Hebrew
[29:3] 96 sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.
[3:15] 97 tn Aram “hand.” So also in v. 17.
[4:30] 99 tn Aram “by the might of my strength.”
[2:18] 100 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).
[2:18] 101 tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).
[2:18] 102 tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.
[2:18] 103 tn Heb “under the sun.”
[2:18] 104 tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”
[2:18] 105 tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).
[2:18] 106 tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.
[2:18] 107 tn Heb “to a man who will come after me.”
[1:16] 108 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 109 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 110 tn Grk “(who go/going) according to their own lusts.”
[1:16] 111 tn Grk “and their mouth speaks bombastic things.”
[1:16] sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
[1:16] 112 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 113 tn Or “to their own advantage.”
[13:5] 114 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 115 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 116 tn Grk “to it was granted.”
[13:5] 117 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 118 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 119 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 120 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
