Yesaya 18:4
Konteks18:4 For this is what the Lord has told me:
“I will wait 1 and watch from my place,
like scorching heat produced by the sunlight, 2
like a cloud of mist 3 in the heat 4 of harvest.” 5
Mazmur 50:2-3
Konteks50:2 From Zion, the most beautiful of all places, 6
God comes in splendor. 7
50:3 Our God approaches and is not silent; 8
consuming fire goes ahead of him
and all around him a storm rages. 9
Yehezkiel 8:6
Konteks8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people 10 of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”
Yehezkiel 9:3-6
Konteks9:3 Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. 11 He called to the man dressed in linen who had the writing kit at his side. 9:4 The Lord said to him, “Go through the city of Jerusalem 12 and put a mark 13 on the foreheads of the people who moan and groan over all the abominations practiced in it.”
9:5 While I listened, he said to the others, 14 “Go through the city after him and strike people down; do no let your eye pity nor spare 15 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.
Yehezkiel 10:3-5
Konteks10:3 (The cherubim were standing on the south side 16 of the temple when the man went in, and a cloud filled the inner court.) 10:4 Then the glory of the Lord arose from the cherub and moved to the threshold of the temple. The temple was filled with the cloud while the court was filled with the brightness of the Lord’s glory. 10:5 The sound of the wings of the cherubim could be heard from the outer court, like the sound of the sovereign God 17 when he speaks.
Yehezkiel 10:18-19
Konteks10:18 Then the glory of the Lord moved away from the threshold of the temple and stopped above the cherubim. 10:19 The cherubim spread 18 their wings, and they rose up from the earth 19 while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them.
Hosea 5:14-15
Konteks5:14 I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
5:15 Then I will return again to my lair
until they have suffered their punishment. 20
Then they will seek me; 21
in their distress they will earnestly seek me.
Mikha 1:3-8
Konteks1:3 Look, 22 the Lord is coming out of his dwelling place!
He will descend and march on the earth’s mountaintops! 23
1:4 The mountains will disintegrate 24 beneath him,
and the valleys will be split in two. 25
The mountains will melt 26 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 27
1:5 All this is because of Jacob’s rebellion
and 28 the sins of the nation 29 of Israel.
How has Jacob rebelled, you ask? 30
Samaria epitomizes their rebellion! 31
Where are Judah’s pagan worship centers, you ask? 32
They are right in Jerusalem! 33
1:6 “I will turn Samaria 34 into a heap of ruins in an open field –
vineyards will be planted there! 35
I will tumble 36 the rubble of her stone walls 37 down into the valley,
and tear down her fortifications to their foundations. 38
1:7 All her carved idols will be smashed to pieces;
all her metal cult statues will be destroyed by fire. 39
I will make a waste heap 40 of all her images.
Since 41 she gathered the metal 42 as a prostitute collects her wages,
the idols will become a prostitute’s wages again.” 43
1:8 For this reason I 44 will mourn and wail;
I will walk around barefoot 45 and without my outer garments. 46
I will howl 47 like a wild dog, 48
and screech 49 like an owl. 50
Mikha 1:2
Konteks1:2 Listen, all you nations! 51
Pay attention, all inhabitants of earth! 52
The sovereign Lord will testify 53 against you;
the Lord will accuse you 54 from his majestic palace. 55
Mikha 1:7-10
Konteks1:7 All her carved idols will be smashed to pieces;
all her metal cult statues will be destroyed by fire. 56
I will make a waste heap 57 of all her images.
Since 58 she gathered the metal 59 as a prostitute collects her wages,
the idols will become a prostitute’s wages again.” 60
1:8 For this reason I 61 will mourn and wail;
I will walk around barefoot 62 and without my outer garments. 63
I will howl 64 like a wild dog, 65
and screech 66 like an owl. 67
1:9 For Samaria’s 68 disease 69 is incurable.
It has infected 70 Judah;
it has spread to 71 the leadership 72 of my people
and has even contaminated Jerusalem! 73
1:10 Don’t spread the news in Gath! 74
Don’t shed even a single tear! 75
In Beth Leaphrah sit in the dust! 76
Yudas 1:14-15
Konteks1:14 Now Enoch, the seventh in descent beginning with Adam, 77 even prophesied of them, 78 saying, “Look! The Lord is coming 79 with thousands and thousands 80 of his holy ones, 1:15 to execute judgment on 81 all, and to convict every person 82 of all their thoroughly ungodly deeds 83 that they have committed, 84 and of all the harsh words that ungodly sinners have spoken against him.” 85
[18:4] 1 tn Or “be quiet, inactive”; NIV “will remain quiet.”
[18:4] 2 tn Heb “like the glowing heat because of light.” The precise meaning of the line is uncertain.
[18:4] 3 tn Heb “a cloud of dew,” or “a cloud of light rain.”
[18:4] 4 tc Some medieval Hebrew
[18:4] 5 sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.
[50:2] 6 tn Heb “the perfection of beauty.”
[50:2] 7 tn Or “shines forth.”
[50:2] sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[50:3] 8 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 9 tn Heb “fire before him devours, and around him it is very stormy.”
[9:4] 12 tn Heb “through the midst of the city, through the midst of Jerusalem.”
[9:4] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:4] 13 tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.
[9:4] sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.
[9:5] 14 tn Heb “to these he said in my ears.”
[9:5] 15 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.
[10:3] 16 tn Heb “right side.”
[10:5] 17 tn The name (“El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72.
[10:19] 19 tn Or “the ground” (NIV, NCV).
[5:15] 20 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 21 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[1:3] 22 tn Or “For look.” The expression כִּי־הִנֵּה (ki-hinneh) may function as an explanatory introduction (“For look!”; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (“Look!”; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16).
[1:3] 23 tn Or “high places” (KJV, NASB, NIV, NRSV, NLT).
[1:4] 24 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 25 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 26 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 27 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:5] 28 tn Heb “and because of.” This was simplified in the translation for stylistic reasons.
[1:5] 30 tn Heb “What is the rebellion of Jacob?”
[1:5] 31 tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.
[1:5] 32 tn Heb “What are Judah’s high places?”
[1:5] 33 tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”
[1:5] sn In vv. 2-5 Micah narrows the scope of God’s judgment from the nations (vv. 2-4) to his covenant people (v. 5). Universal judgment is coming, but ironically Israel is the focal point of God’s anger. In v. 5c the prophet includes Judah within the scope of divine judgment, for it has followed in the pagan steps of the northern kingdom. He accomplishes this with rhetorical skill. In v. 5b he develops the first assertion of v. 5a (“All of this is because of Jacob’s rebellion”). One expects in v. 5c an elaboration of the second assertion in v. 5a (“and the sins of the nation of Israel”), which one assumes, in light of v. 5b, pertains to the northern kingdom. But the prophet specifies the “sins” as “high places” and makes it clear that “the nation of Israel” includes Judah. Verses 6-7 further develop v. 5b (judgment on the northern kingdom), while vv. 8-16 expand on v. 5c (judgment on Judah).
[1:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:6] 34 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:6] 35 tn Heb “into a planting place for vineyards.”
[1:6] 36 tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”
[1:6] 37 tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.
[1:6] 38 tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.
[1:7] 39 tn Heb “and all her prostitute’s wages will be burned with fire.”
[1:7] sn The precious metal used by Samaria’s pagan worship centers to make idols are here compared to a prostitute’s wages because Samaria had been unfaithful to the
[1:7] 40 tn Heb “I will make desolate” (so NASB).
[1:7] 41 tn Or “for” (KJV, NASB, NRSV).
[1:7] 42 tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.
[1:7] 43 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the
[1:8] 44 tn The prophet is probably the speaker here.
[1:8] 45 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).
[1:8] 46 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.
[1:8] 47 tn Heb “I will make lamentation.”
[1:8] 48 tn Or “a jackal”; CEV “howling wolves.”
[1:8] 49 tn Heb “[make] a mourning.”
[1:8] 50 tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).
[1:2] 51 tn Heb “O peoples, all of them.”
[1:2] 52 tn Heb “O earth and all its fullness”; KJV “and all that therein is.”
[1:2] 53 tn Heb “May the sovereign
[1:2] 54 tn Heb “the
[1:2] 55 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).
[1:7] 56 tn Heb “and all her prostitute’s wages will be burned with fire.”
[1:7] sn The precious metal used by Samaria’s pagan worship centers to make idols are here compared to a prostitute’s wages because Samaria had been unfaithful to the
[1:7] 57 tn Heb “I will make desolate” (so NASB).
[1:7] 58 tn Or “for” (KJV, NASB, NRSV).
[1:7] 59 tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.
[1:7] 60 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the
[1:8] 61 tn The prophet is probably the speaker here.
[1:8] 62 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).
[1:8] 63 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.
[1:8] 64 tn Heb “I will make lamentation.”
[1:8] 65 tn Or “a jackal”; CEV “howling wolves.”
[1:8] 66 tn Heb “[make] a mourning.”
[1:8] 67 tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).
[1:9] 68 tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.
[1:9] 69 tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.
[1:9] tn Or “wound.”
[1:9] 72 tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.
[1:9] 73 tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.
[1:9] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:10] 74 tn Heb “Tell it not in Gath.” The Hebrew word for “tell” (נָגַד, nagad) sounds like the name of the city, Gath (גַּת, gat).
[1:10] 75 tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.
[1:10] 76 tc The translation assumes a masculine plural imperative. If one were to emend בְּבֵית (bÿvet) to בֵית (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, “O Beth Leaphrah, sit in the dust.”
[1:10] tn Heb “roll about in mourning in the dust”; or “wallow about in mourning in the dust.” The verb פָּלַשׁ (palash, “roll about in mourning [in dust]”; HALOT 935 s.v. פלשׁ) is figurative (metonymy) for sitting as an outward sign of mourning.
[1:10] sn To sit in the dust was an outward sign of mourning. The name Beth Leaphrah means “house of dust.”
[1:14] 77 tn Grk “the seventh from Adam.”
[1:14] sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
[1:14] 78 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 79 tn Grk “has come,” a proleptic aorist.
[1:14] 80 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[1:15] 81 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 83 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 84 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 85 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
