Kejadian 37:35
Konteks37:35 All his sons and daughters stood by 1 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 2 So Joseph’s 3 father wept for him.
Imamat 19:28
Konteks19:28 You must not slash your body for a dead person 4 or incise a tattoo on yourself. 5 I am the Lord.
Ulangan 14:1-2
Konteks14:1 You are children 6 of the Lord your God. Do not cut yourselves or shave your forehead bald 7 for the sake of the dead. 14:2 For you are a people holy 8 to the Lord your God. He 9 has chosen you to be his people, prized 10 above all others on the face of the earth.
Ulangan 14:2
Konteks14:2 For you are a people holy 11 to the Lord your God. He 12 has chosen you to be his people, prized 13 above all others on the face of the earth.
1 Samuel 12:19-20
Konteks12:19 All the people said to Samuel, “Pray to the Lord your God on behalf of us – your servants – so we won’t die, for we have added to all our sins by asking for a king.” 14
12:20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned. 15 However, don’t turn aside from the Lord. Serve the Lord with all your heart.
1 Samuel 18:1
Konteks18:1 When David 16 had finished talking with Saul, Jonathan and David became bound together in close friendship. 17 Jonathan loved David as much as he did his own life. 18
Ayub 1:21
Konteks1:21 He said, “Naked 19 I came from my mother’s womb, and naked I will return there. 20 The Lord gives, and the Lord takes away. 21 May the name of the Lord 22 be blessed!”
Yehezkiel 24:16-18
Konteks24:16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt, 23 but you must not mourn or weep or shed tears. 24:17 Groan in silence for the dead, 24 but do not perform mourning rites. 25 Bind on your turban 26 and put your sandals on your feet. Do not cover your lip 27 and do not eat food brought by others.” 28
24:18 So I spoke to the people in the morning, and my wife died in the evening. In the morning 29 I acted just as I was commanded.
Yohanes 11:24
Konteks11:24 Martha said, 30 “I know that he will come back to life again 31 in the resurrection at the last day.”
Kisah Para Rasul 8:2
Konteks8:2 Some 32 devout men buried Stephen and made loud lamentation 33 over him. 34
[37:35] 1 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 2 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
[37:35] 3 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[19:28] 4 tn Heb “And slash for the soul you shall not give.” The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21.
[19:28] 5 tn Heb “and a writing of incision you shall not give in you.”
[14:1] 6 tn Heb “sons” (so NASB); TEV, NLT “people.”
[14:1] 7 sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.
[14:2] 9 tn Heb “The
[14:2] 10 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
[14:2] sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the
[14:2] 12 tn Heb “The
[14:2] 13 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
[14:2] sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the
[12:19] 14 tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”
[12:20] 15 tn Heb “you have done all this evil.”
[18:1] 16 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[18:1] 17 tn Heb “the soul of Jonathan was bound with the soul of David.”
[18:1] 18 tn Heb “like his [own] soul.”
[18:1] sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.
[1:21] 19 tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”
[1:21] 20 sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”
[1:21] 21 tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.
[1:21] 22 sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.
[24:17] 24 tn Or “Groan silently. As to the dead….” Cf. M. Greenberg’s suggestion that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from ָדּמַם (damam, “to moan, murmur”). See M. Greenberg, Ezekiel (AB), 2:508.
[24:17] 25 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
[24:17] 26 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
[24:17] 27 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
[24:17] 28 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
[24:18] 29 tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
[11:24] 30 tn Grk “Martha said to him.”
[11:24] 31 tn Or “will rise again.”
[8:2] 32 tn “Some” is not in the Greek text, but is implied.
[8:2] 33 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
