Yesaya 3:26
Konteks3:26 Her gates will mourn and lament;
deprived of her people, she will sit on the ground. 1
Yesaya 26:5
Konteks26:5 Indeed, 2 the Lord knocks down those who live in a high place,
he brings down an elevated town;
he brings it down to the ground, 3
he throws it down to the dust.
Yesaya 52:2
KonteksGet up, captive 5 Jerusalem!
Take off the iron chains around your neck,
O captive daughter Zion!
Ayub 2:8
Konteks2:8 Job took a shard of broken pottery to scrape 6 himself 7 with while he was sitting 8 among the ashes. 9
Ayub 2:13
Konteks2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain 10 was very great. 11
Mazmur 18:27
Konteks18:27 For you deliver oppressed 12 people,
but you bring down those who have a proud look. 13
Yeremia 13:18
Konteks“Tell the king and the queen mother,
‘Surrender your thrones, 15
for your glorious crowns
will be removed 16 from your heads. 17
Yeremia 48:18
Konteks48:18 Come down from your place of honor;
sit on the dry ground, 18 you who live in Dibon. 19
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
Ratapan 2:10
Konteksי (Yod)
2:10 The elders of Daughter Zion
sit 20 on the ground in silence. 21
They have thrown dirt on their heads;
They have dressed in sackcloth. 22
Jerusalem’s young women 23 stare down at the ground. 24
Ratapan 2:21
Konteksש (Sin/Shin)
2:21 The young boys and old men
lie dead on the ground in the streets.
My young women 25 and my young men
have fallen by the sword.
You killed them when you were angry; 26
you slaughtered them without mercy. 27
Yehezkiel 26:16
Konteks26:16 All the princes of the sea will vacate 28 their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. 29
Yehezkiel 28:17
Konteks28:17 Your heart was proud because of your beauty;
you corrupted your wisdom on account of your splendor.
I threw you down to the ground;
I placed you before kings, that they might see you.
Obaja 1:3-4
Konteks1:3 Your presumptuous heart 30 has deceived you –
you who reside in the safety of the rocky cliffs, 31
whose home is high in the mountains. 32
You think to yourself, 33
‘No one can 34 bring me down to the ground!’ 35
1:4 Even if you were to soar high like an eagle, 36
even if you 37 were to make your nest among the stars,
I can bring you down even from there!” says the Lord.
Yunus 3:6
Konteks3:6 When the news 38 reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes.
[3:26] 1 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.
[26:5] 2 tn Or “For” (KJV, ASV, NASB, NRSV).
[26:5] 3 tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.
[52:2] 4 tn Heb “Shake yourself free from the dirt.”
[52:2] 5 tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.
[2:8] 6 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”
[2:8] 7 sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.
[2:8] 8 tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
[2:8] 9 sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”
[2:13] 10 tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.
[2:13] 11 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.
[18:27] 12 tn Or perhaps, “humble” (note the contrast with those who are proud).
[18:27] 13 tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
[13:18] 14 tn The words “The
[13:18] 15 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
[13:18] sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597
[13:18] 16 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
[13:18] 17 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
[48:18] 18 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
[48:18] 19 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
[48:18] sn Dibon was an important fortified city located on the “King’s Highway,” the main north-south road in Transjordan. It was the site at which the Moabite Stone was found in 1868 and was one of the cities mentioned on it. It was four miles north of the Arnon River and thirteen miles east of the Dead Sea. It was one of the main cities on the northern plateau and had been conquered from Sihon and allotted to the tribe of Reuben (Josh 13:17).
[2:10] 20 tc Consonantal ישׁבו (yshvy) is vocalized by the MT as יֵשְׁבוּ (yeshvu), Qal imperfect 3rd person masculine plural from יָשַׁב (yashav, “to sit”): “they sit on the ground.” However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect an alternate vocalization tradition of יָשְׁבוּ (yashvu), Qal imperfect 3rd person masculine plural from שׁוּב (shuv, “to return”): “they return to the ground (= the grave).” The parallelism with the following line favors the MT.
[2:10] 21 tn Heb “they sit on the ground, they are silent.” Based on meter, the two verbs יִדְּמוּ…יֵשְׁבוּ (yeshvu…yidÿmu, “they sit…they are silent”) are in the same half of the line. Joined without a ו (vav) conjunction they form a verbal hendiadys. The first functions in its full verbal sense while the second functions adverbially: “they sit in silence.” The verb יִדְּמוּ (yidÿmu) may mean to be silent or to wail.
[2:10] 22 tn Heb “they have girded themselves with sackcloth.”
[2:10] sn Along with putting dirt on one’s head, wearing sackcloth was a sign of mourning.
[2:10] 23 tn Heb “the virgins of Jerusalem.” The term “virgins” is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92).
[2:10] 24 tn Heb “have bowed down their heads to the ground.”
[2:21] 25 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
[2:21] 26 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
[2:21] 27 tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew
[26:16] 28 tn Heb “descend from.”
[26:16] 29 tn Heb “and they will be astonished over you.”
[1:3] 30 tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”
[1:3] 31 tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”
[1:3] sn The word rock in Hebrew (סֶלַע, sela’) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.
[1:3] 32 tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”
[1:3] 33 tn Heb “the one who says in his heart.”
[1:3] 34 tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.
[1:3] 35 tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”
[1:4] 36 sn The eagle was often used in the ancient Near East as a symbol of strength and swiftness.
[1:4] 37 tc The present translation follows the reading תָּשִׂים (tasim; active) rather than שִׁים (sim; passive) of the MT (“and your nest be set among the stars,” NAB). Cf. LXX, Syriac, Vg.
