Hakim-hakim 2:20

A Divine Decision

2:20 The Lord was furious with Israel. ¹  He said, “This nation ²  has violated the terms of the agreement I made with their ancestors ³  by disobeying me. ⁴ 

Ezra 9:1-3

A Prayer of Ezra

9:1 Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents ⁵  who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 9:2 Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race ⁶  has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”

9:3 When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated.

Ezra 9:10-13

9:10 “And now what are we able to say after this, our God? For we have forsaken your commandments 9:11 which you commanded us through your servants the prophets with these words: ⁷  ‘The land that you are entering to possess is a land defiled by the impurities of the local residents! ⁸  With their abominations they have filled it from one end to the other with their filthiness. 9:12 Therefore do not give your daughters in marriage to their sons, and do not take their daughters in marriage for your sons. Do not ever seek their peace or welfare, so that you may be strong and may eat the good of the land and may leave it as an inheritance for your children ⁹  forever.’

9:13 “Everything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint ¹⁰  toward our iniquities and have given us a remnant such as this.

Mazmur 78:55-58

78:55 He drove the nations out from before them;

he assigned them their tribal allotments ¹¹ 

and allowed the tribes of Israel to settle down. ¹² 

78:56 Yet they challenged and defied ¹³  the sovereign God, ¹⁴ 

and did not obey ¹⁵  his commands. ¹⁶ 

78:57 They were unfaithful ¹⁷  and acted as treacherously as ¹⁸  their ancestors;

they were as unreliable as a malfunctioning bow. ¹⁹ 

78:58 They made him angry with their pagan shrines, ²⁰ 

and made him jealous with their idols.

Mazmur 106:34-40

106:34 They did not destroy the nations, ²¹ 

as the Lord had commanded them to do.

106:35 They mixed in with the nations

and learned their ways. ²² 

106:36 They worshiped ²³  their idols,

which became a snare to them. ²⁴ 

106:37 They sacrificed their sons and daughters to demons. ²⁵ 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ²⁶ 

106:39 They were defiled by their deeds,

and unfaithful in their actions. ²⁷ 

106:40 So the Lord was angry with his people ²⁸ 

and despised the people who belong to him. ²⁹ 

Yeremia 7:23-28

7:23 I also explicitly commanded them: ³⁰  “Obey me. If you do, I ³¹  will be your God and you will be my people. Live exactly the way I tell you ³²  and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ³³  7:25 From the time your ancestors departed the land of Egypt until now, ³⁴  I sent my servants the prophets to you again and again, ³⁵  day after day. ³⁶  7:26 But your ancestors ³⁷  did not listen to me nor pay attention to me. They became obstinate ³⁸  and were more wicked than even their own forefathers.’”

7:27 Then the Lord said to me, ³⁹  “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁴⁰ 

Yeremia 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ⁴¹  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ⁴²  Hear what the Lord has to say.

Yeremia 1:8

1:8 Do not be afraid of those to whom I send you, ⁴³  for I will be with you to protect ⁴⁴  you,” says the Lord.

Yeremia 1:1

The Superscription

1:1 The following is a record of what Jeremiah son of Hilkiah prophesied. ⁴⁵  He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin.

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ⁴⁶  I again considered ⁴⁷  all the oppression ⁴⁸  that continually occurs ⁴⁹  on earth. ⁵⁰ 

This is what I saw: ⁵¹ 

The oppressed ⁵²  were in tears, ⁵³  but no one was comforting them;

no one delivers ⁵⁴  them from the power of their oppressors. ⁵⁵ 

[2:20]  ¹ tn Or “The Lord’s anger burned [or “raged”] against Israel.”

[2:20]  ² tn Heb “Because this nation.”

[2:20]  ³ tn Heb “my covenant which I commanded their fathers.”

[2:20]  ⁴ tn Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him.

[9:1]  ⁵ tn Heb “the peoples of the lands.” So also in v. 2.

[9:2]  ⁶ tn Heb “the holy seed,” referring to the Israelites as God’s holy people.

[9:11]  ⁷ tn Heb “through your servants the prophets, saying.”

[9:11]  ⁸ tn Heb “the peoples of the lands.”

[9:12]  ⁹ tn Heb “sons”; cf. KJV, NAB, NIV, NLT “children”; NCV, TEV “descendants.”

[9:13]  ¹⁰ tn Heb “held back downwards from”; KJV “hast punished us less than our iniquities deserve” (NIV, NRSV, NLT all similar).

[78:55]  ¹¹ tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

[78:55]  ¹² tn Heb “and caused the tribes of Israel to settle down in their tents.”

[78:56]  ¹³ tn Or “tested and rebelled against.”

[78:56]  ¹⁴ tn Heb “God, the Most High.”

[78:56]  ¹⁵ tn Or “keep.”

[78:56]  ¹⁶ tn Heb “his testimonies” (see Ps 25:10).

[78:57]  ¹⁷ tn Heb “they turned back.”

[78:57]  ¹⁸ tn Or “acted treacherously like.”

[78:57]  ¹⁹ tn Heb “they turned aside like a deceitful bow.”

[78:58]  ²⁰ tn Traditionally, “high places.”

[106:34]  ²¹ tn That is, the nations of Canaan.

[106:35]  ²² tn Heb “their deeds.”

[106:36]  ²³ tn Or “served.”

[106:36]  ²⁴ sn Became a snare. See Exod 23:33; Judg 2:3.

[106:37]  ²⁵ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[106:38]  ²⁶ sn Num 35:33-34 explains that bloodshed defiles a land.

[106:39]  ²⁷ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[106:40]  ²⁸ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ²⁹ tn Heb “his inheritance.”

[7:23]  ³⁰ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ³¹ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ³² tn Heb “Walk in all the way that I command you.”

[7:24]  ³³ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[7:25]  ³⁴ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ³⁵ tn On the Hebrew idiom see the note at 7:13.

[7:25]  ³⁶ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[7:26]  ³⁷ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ³⁸ tn Heb “hardened [or made stiff] their neck.”

[7:27]  ³⁹ tn The words, “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 and the second singular in this verse. The words are supplied in the translation for clarity.

[7:28]  ⁴⁰ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[7:28]  sn For the need for faithfulness see 5:1, 3.

[7:2]  ⁴¹ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ⁴² sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[1:8]  ⁴³ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ⁴⁴ tn Heb “rescue.”

[1:1]  ⁴⁵ tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1[28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1).

[4:1]  ⁴⁶ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ⁴⁷ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ⁴⁸ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ⁴⁹ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ⁵⁰ tn Heb “under the sun.”

[4:1]  ⁵¹ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ⁵² tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ⁵³ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ⁵⁴ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ⁵⁵ tn Heb “from the hand of their oppressors is power.”