Yehezkiel 38:13
Konteks38:13 Sheba and Dedan and the traders of Tarshish with all its young warriors 1 will say to you, “Have you come to loot? Have you assembled your armies to plunder, to carry away silver and gold, to take away cattle and goods, to haul away a great amount of spoils?”’
Kejadian 10:4
Konteks10:4 The sons of Javan were Elishah, 2 Tarshish, 3 the Kittim, 4 and the Dodanim. 5
Kejadian 10:1
Konteks10:1 This is the account 6 of Noah’s sons Shem, Ham, and Japheth. Sons 7 were born 8 to them after the flood.
Kisah Para Rasul 10:22
Konteks10:22 They said, “Cornelius the centurion, 9 a righteous 10 and God-fearing man, well spoken of by the whole Jewish nation, 11 was directed by a holy angel to summon you to his house and to hear a message 12 from you.”
Kisah Para Rasul 22:1-2
Konteks22:1 “Brothers and fathers, listen to my defense 13 that I now 14 make to you.” 22:2 (When they heard 15 that he was addressing 16 them in Aramaic, 17 they became even 18 quieter.) 19 Then 20 Paul said,
Kisah Para Rasul 20:36-37
Konteks20:36 When 21 he had said these things, he knelt down 22 with them all and prayed. 20:37 They all began to weep loudly, 23 and hugged 24 Paul and kissed him, 25
Mazmur 72:10
Konteks72:10 The kings of Tarshish 26 and the coastlands will offer gifts;
the kings of Sheba 27 and Seba 28 will bring tribute.
Yesaya 2:16
Konteks2:16 for all the large ships, 29
for all the impressive 30 ships. 31
Yesaya 23:6
Konteks23:6 Travel to Tarshish!
Wail, you residents of the coast!
Yesaya 23:10
Konteks23:10 Daughter Tarshish, travel back to your land, as one crosses the Nile;
there is no longer any marketplace in Tyre. 32
Yesaya 23:14
Konteks23:14 Wail, you large ships, 33
for your fortress is destroyed!
Yesaya 60:9
Konteks60:9 Indeed, the coastlands 34 look eagerly for me,
the large ships 35 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 36
the Holy One of Israel, 37 for he has bestowed honor on you.
Yeremia 10:9
Konteks10:9 Hammered-out silver is brought from Tarshish 38
and gold is brought from Uphaz 39 to cover those idols. 40
They are the handiwork of carpenters and goldsmiths. 41
They are clothed in blue and purple clothes. 42
They are all made by skillful workers. 43
Yunus 1:3
Konteks1:3 Instead, Jonah immediately 44 headed off to Tarshish 45 to escape 46 from the commission of the Lord. 47 He traveled 48 to Joppa 49 and found a merchant ship heading 50 to Tarshish. 51 So he paid the fare 52 and went aboard 53 it to go with them 54 to Tarshish 55 far away from the Lord. 56
[38:13] 1 tn Heb “young lions.”
[10:4] 2 sn The descendants of Elishah populated Cyprus.
[10:4] 3 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
[10:4] 4 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
[10:4] 5 tc Most of the MT
[10:1] 6 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] 7 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] 8 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.
[10:22] 9 sn See the note on the word centurion in 10:1.
[10:22] 11 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
[10:22] 12 tn Grk “hear words.”
[22:1] 13 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
[22:1] 14 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
[22:2] 15 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 16 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[22:2] 17 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 18 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”
[22:2] 19 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] sn This is best taken as a parenthetical note by the author.
[22:2] 20 tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.
[20:36] 21 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[20:36] 22 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[20:37] 23 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 24 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 25 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
[72:10] 26 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 27 sn Sheba was located in Arabia.
[72:10] 28 sn Seba was located in Africa.
[2:16] 29 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[2:16] 30 tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”
[2:16] 31 tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.
[2:16] sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.
[23:10] 32 tc This meaning of this verse is unclear. The Hebrew text reads literally, “Cross over your land, like the Nile, daughter of Tarshish, there is no more waistband.” The translation assumes an emendation of מֵזַח (mezakh, “waistband”) to מָחֹז (makhoz, “harbor, marketplace”; see Ps 107:30). The term עָבַר (’avar, “cross over”) is probably used here of traveling over the water (as in v. 6). The command is addressed to personified Tarshish, who here represents her merchants. The Qumran scroll 1QIsaa has עבדי (“work, cultivate”) instead of עִבְרִי (’ivri, “cross over”). In this case one might translate “Cultivate your land, like they do the Nile region” (cf. NIV, CEV). The point would be that the people of Tarshish should turn to agriculture because they will no longer be able to get what they need through the marketplace in Tyre.
[23:14] 33 tn Heb “ships of Tarshish.” See the note at v. 1.
[60:9] 34 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 35 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 36 tn Heb “to the name of the Lord your God.”
[60:9] 37 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:9] 38 tc Two Qumran scrolls of Jeremiah (4QJera and 4QJerb) reflect a Hebrew text that is very different than the traditional MT from which modern Bibles have been translated. The Hebrew text in these two manuscripts is similar to that from which LXX was translated. This is true both in small details and in major aspects where the LXX differs from MT. Most notably, 4QJera, 4QJerb and LXX present a version of Jeremiah about 13% shorter than the longer version found in MT. One example of this shorter text is Jer 10:3-11 in which MT and 4QJera both have all nine verses, while LXX and 4QJerb both lack vv. 6-8 and 10, which extol the greatness of God. In addition, the latter part of v. 9 is arranged differently in LXX and 4QJerb. The translation here follows MT which is supported by 4QJera.
[10:9] 39 tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to “Ophir” following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16).
[10:9] 40 tn The words “to cover those idols” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[10:9] 41 tn The words “They are” are not in the text. The text reads merely, “the work of the carpenter and of the hands of the goldsmith.” The words are supplied in the translation for clarity.
[10:9] 42 tn Heb “Blue and purple their clothing.”
[10:9] 43 sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.”
[1:3] 44 tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the
[1:3] 45 tn The place-name תַּרְשִׁישׁ (tarshish, “Tarshish”) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. תַּרְשִׁישׁ; HALOT 1798 s.v. תַּרְשִׁישׁ E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as “sea” (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = “the Great Sea” (the Mediterranean). It is possible that תַּרְשִׁישׁ does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply “the open sea”: (1) the Tg. Jonah 1:3 translates תַּרְשִׁישׁ as “[he arose to flee] to the sea”; (2) Jerome’s commentary on Isa 2:16 states that Hebrew scholars in his age defined תַּרְשִׁישׁ as “sea”; and (3) the gem called II תַּרְשִׁישׁ, “topaz” (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered “the color of the sea” in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation אֳנִיּוֹת תַּרְשִׁישׁ (’oniyyot tarshish, “Tarshish-ships”) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix –issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, §57 line 10) and Greek Ταρτησσος (tarthssos; HALOT 1797 s.v. C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as “to Spain.” NLT emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.
[1:3] 46 tn Heb “Jonah arose to flee to Tarshish away from the
[1:3] 47 tn Heb “away from the presence of the
[1:3] sn Three times in chap. 1 (in vv. 3 and 10) Jonah’s voyage is described as an attempt to escape away from the
[1:3] 48 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).
[1:3] sn The verb יָרַד (yarad, “to go down”) is repeated four times in chs. 1-2 for rhetorical effect (1:3a, 3b, 5; 2:7). Jonah’s “downward” journey from Jerusalem down to Joppa (1:3a) down into the ship (1:3b) down into the cargo hold (1:5) and ultimately down into the bottom of the sea, pictured as down to the very gates of the netherworld (2:7), does not end until he turns back to God who brings him “up” from the brink of death (2:6-7).
[1:3] 49 sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14th century
[1:3] 50 tn Heb “going to” (so KJV, NAB, NASB, NRSV); NIV “bound for”; NLT “leaving for.”
[1:3] 51 tn See note on the phrase “to Tarshish” at the beginning of the verse.
[1:3] 52 tn Heb “its fare.” The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.
[1:3] 53 tn Heb “he went down into it.” The verb יָרַד (yarad, “to go down”) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word “traveled” in v. 3a.
[1:3] 54 tn “Them” refers to the other passengers and sailors in the ship.
[1:3] 55 tn See note on the phrase “to Tarshish” at the beginning of the verse.
[1:3] 56 tn Heb “away from the presence of the