Mazmur 89:40
Konteks89:40 You have broken down all his 1 walls;
you have made his strongholds a heap of ruins.
Mazmur 89:2
Konteks89:2 For I say, “Loyal love is permanently established; 2
in the skies you set up your faithfulness.” 3
1 Samuel 2:8-32
Konteks2:8 He lifts the weak 4 from the dust;
he raises 5 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 6
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 7 his holy ones, 8
but the wicked are made speechless in the darkness,
for it is not by one’s own strength that one prevails.
2:10 The Lord shatters 9 his adversaries; 10
he thunders against them from 11 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 12 his king
and exalt the power 13 of his anointed one.” 14
2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of 15 Eli the priest.
2:12 The sons of Eli were wicked men. 16 They did not recognize the Lord’s authority. 17 2:13 Now the priests would always treat the people in the following way: 18 Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork 19 in his hand. 2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites 20 when they came there to Shiloh.
2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” 21 2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! 22 Hand it over right now! If you don’t, I will take it forcibly!”
2:17 The sin of these young men was very great in the Lord’s sight, for they 23 treated the Lord’s offering with contempt.
2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod. 2:19 His mother used to make him a small robe and bring it up to him at regular intervals when she would go up with her husband to make the annual sacrifice. 2:20 Eli would bless Elkanah and his wife saying, “May the Lord raise up for you descendants 24 from this woman to replace the one that she 25 dedicated to the Lord.” Then they would go to their 26 home. 2:21 So the Lord graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the Lord’s sanctuary. 27
2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel 28 and how they used to have sex with 29 the women who were stationed at the entrance to the tent of meeting. 2:23 He said to them, “Why do you behave in this way? For I hear about these evil things from all these 30 people. 2:24 This ought not to be, 31 my sons! For the report that I hear circulating among the Lord’s people is not good. 2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons 32 would not listen to their father, for the Lord had decided 33 to kill them.
2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.
2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly 34 reveal myself to your ancestor’s 35 house when they were in Egypt in the house of Pharaoh? 2:28 I chose your ancestor 36 from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites. 2:29 Why are you 37 scorning my sacrifice and my offering that I commanded for my dwelling place? 38 You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’
2:30 Therefore the Lord, the God of Israel, says, ‘I really did say 39 that your house and your ancestor’s house would serve 40 me forever.’ But now the Lord says, ‘May it never be! 41 For I will honor those who honor me, but those who despise me will be cursed! 2:31 In fact, days are coming when I will remove your strength 42 and the strength 43 of your father’s house. There will not be an old man in your house! 2:32 You will see trouble in my dwelling place! 44 Israel will experience blessings, 45 but there will not be an old man in your 46 house for all time. 47
1 Samuel 3:11-14
Konteks3:11 The Lord said to Samuel, “Look! I am about to do something in Israel; 48 when anyone hears about it, both of his ears will tingle. 3:12 On that day I will carry out 49 against Eli everything that I spoke about his house – from start to finish! 3:13 You 50 should tell him that I am about to judge his house forever because of 51 the sin that he knew about. For his sons were cursing God, 52 and he did not rebuke them. 3:14 Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”
Yesaya 7:8
Konteks7:8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation. 53
Yeremia 14:17
Konteks14:17 “Tell these people this, Jeremiah: 54
‘My eyes overflow with tears
day and night without ceasing. 55
For my people, my dear children, 56 have suffered a crushing blow.
They have suffered a serious wound. 57
Yeremia 48:38
Konteks48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 58
Hagai 2:6-7
Konteks2:6 Moreover, the Lord who rules over all says: ‘In just a little while 59 I will once again shake the sky 60 and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they 61 will offer their treasures; 62 then I will fill this temple with glory,’ says the Lord who rules over all.
[89:40] 1 tn The king here represents the land and cities over which he rules.
[89:2] 3 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
[2:8] 4 tn Or “lowly”; Heb “insignificant.”
[2:8] 5 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 6 tn Heb “a seat of honor.”
[2:9] 7 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:9] 8 tc The translation follows the Qere and many medieval Hebrew
[2:10] 9 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 10 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 11 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 12 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 13 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 14 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[2:11] 15 tn Heb “with [or “before”] the face of.”
[2:12] 16 tn Heb “sons of worthlessness.”
[2:12] 17 tn Heb “they did not know the
[2:13] 18 tn Heb “the habit of the priests with the people [was this].”
[2:13] 19 sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.
[2:14] 20 tn Heb “to all Israel.”
[2:16] 22 tc The translation follows the Qere and many medieval Hebrew
[2:17] 23 tc Heb “the men,” which is absent from one medieval Hebrew
[2:20] 25 tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.
[2:21] 27 tn Heb “with the
[2:22] 28 tn Heb “to all Israel.”
[2:23] 30 tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the
[2:25] 32 tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.
[2:27] 34 tn The infinitive absolute appears before the finite verb for emphasis.
[2:27] 35 tn Heb “to your father’s” (also in vv. 28, 30).
[2:28] 36 tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.
[2:29] 37 tc The MT has a plural “you” here, but the LXX and a Qumran
[2:29] 38 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.
[2:30] 39 tn The infinitive absolute appears before the finite verb for emphasis.
[2:30] 40 tn Heb “walk about before.”
[2:30] 41 tn Heb “may it be far removed from me.”
[2:31] 42 tn Heb “chop off your arm.” The arm here symbolizes strength and activity.
[2:32] 44 tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).
[2:32] 45 tn Heb “in all which he does good with Israel.”
[2:32] 46 tc The LXX and a Qumran manuscript have the first person pronoun “my” here.
[2:32] 47 tn Heb “all the days.”
[3:11] 48 tn The Hebrew text adds “so that” here, formally connecting this clause with the next.
[3:13] 50 tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.
[3:13] 51 tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.
[3:13] 52 tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few
[7:8] 53 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”
[7:8] sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670
[14:17] 54 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
[14:17] 55 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
[14:17] sn Once again it is the
[14:17] 56 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
[14:17] sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
[14:17] 57 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
[14:17] sn Compare Jer 10:19 for a similar use of this metaphor.
[48:38] 58 tn Heb “Oracle of the
[2:6] 59 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.
[2:6] 60 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.
[2:7] 61 tn Heb “all the nations.”
[2:7] 62 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
