Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ¹ 

Moab will be trampled down where it stands, ² 

as a heap of straw is trampled down in ³  a manure pile.

Yesaya 26:6

26:6 It is trampled underfoot

by the feet of the oppressed,

by the soles of the poor.”

Yesaya 26:2

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

Kisah Para Rasul 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁴  he was paralyzed.

Ratapan 1:15

ס (Samek)

1:15 He rounded up ⁵  all my mighty ones; ⁶ 

The Lord ⁷  did this ⁸  in ⁹  my midst.

He summoned an assembly ¹⁰  against me

to shatter my young men.

The Lord has stomped like grapes ¹¹ 

the virgin daughter, Judah. ¹² 

Daniel 8:13

8:13 Then I heard a holy one ¹³  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ¹⁴  the Son of God, and profanes ¹⁵  the blood of the covenant that made him holy, ¹⁶  and insults the Spirit of grace?

Wahyu 11:2

11:2 But ¹⁷  do not measure the outer courtyard ¹⁸  of the temple; leave it out, ¹⁹  because it has been given to the Gentiles, ²⁰  and they will trample on the holy city ²¹  for forty-two months.

[25:10]  ¹ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ² tn Heb “under him,” i.e., “in his place.”

[25:10]  ³ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[9:33]  ⁴ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[1:15]  ⁵ tn The verb סָלַה (salah) occurs only twice in OT; once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (sl’) meaning “to throw away” and Assyrian salu/shalu meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exhren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).

[1:15]  ⁶ tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the “leaders” are the sacrifice.

[1:15]  ⁷ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the tc note at 1:14.

[1:15]  ⁸ tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.

[1:15]  ⁹ tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (bÿkirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exhren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.

[1:15]  tn Or “out of my midst.” See the preceding tc note.

[1:15]  ¹⁰ tn Heb “an assembly.” The noun מוֹעֵד (mo’ed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT).

[1:15]  ¹¹ tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved – one stomps the grapes that are in the winepress, not the winepress itself.

[1:15]  ¹² sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.

[8:13]  ¹³ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[10:29]  ¹⁴ tn Grk “tramples under foot.”

[10:29]  ¹⁵ tn Grk “regarded as common.”

[10:29]  ¹⁶ tn Grk “by which he was made holy.”

[11:2]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ¹⁸ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ¹⁹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²⁰ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²¹ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.