Discovery BoxJeremiah 9:4
Context9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 1
For every one of them will find some way to cheat him. 2
And all of his friends will tell lies about him.
Jeremiah 11:19
Context11:19 Before this I had been like a docile lamb ready to be led to the slaughter.
I did not know they were making plans to kill me. 3
I did not know they were saying, 4
“Let’s destroy the tree along with its fruit! 5
Let’s remove Jeremiah 6 from the world of the living
so people will not even be reminded of him any more.” 7
Jeremiah 11:21
Context11:21 Then the Lord told me about 8 some men from Anathoth 9 who were threatening to kill me. 10 They had threatened, 11 “Stop prophesying in the name of the Lord or we will kill you!” 12
Jeremiah 20:10
Context20:10 I 13 hear many whispering words of intrigue against me.
Those who would cause me terror are everywhere! 14
They are saying, “Come on, let’s publicly denounce him!” 15
All my so-called friends 16 are just watching for
something that would lead to my downfall. 17
They say, “Perhaps he can be enticed into slipping up,
so we can prevail over 18 him and get our revenge on him.
Genesis 37:4-11
Context37:4 When Joseph’s 19 brothers saw that their father loved him more than any of them, 20 they hated Joseph 21 and were not able to speak to him kindly. 22
37:5 Joseph 23 had a dream, 24 and when he told his brothers about it, 25 they hated him even more. 26 37:6 He said to them, “Listen to this dream I had: 27 37:7 There we were, 28 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 29 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 30 They hated him even more 31 because of his dream and because of what he said. 32
37:9 Then he had another dream, 33 and told it to his brothers. “Look,” 34 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 35 Will I, your mother, and your brothers really come and bow down to you?” 36 37:11 His brothers were jealous 37 of him, but his father kept in mind what Joseph said. 38
Job 6:15
Context6:15 My brothers 39 have been as treacherous 40 as a seasonal stream, 41
and as the riverbeds of the intermittent streams 42
that flow away. 43
Psalms 69:8
Context69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 44
Ezekiel 33:30-31
Context33:30 “But as for you, son of man, your people 45 (who are talking about you by the walls and at the doors of the houses) say to one another, 46 ‘Come hear the word that comes 47 from the Lord.’ 33:31 They come to you in crowds, 48 and they sit in front of you as 49 my people. They hear your words, but do not obey 50 them. For they talk lustfully, 51 and their heart is set on 52 their own advantage. 53
Micah 7:5-6
Context7:5 Do not rely on a friend;
do not trust a companion!
Don’t even share secrets with the one who lies in your arms! 54
7:6 For a son thinks his father is a fool,
a daughter challenges 55 her mother,
and a daughter-in-law her mother-in-law;
a man’s enemies are his own servants. 56
Matthew 10:21
Context10:21 “Brother 57 will hand over brother to death, and a father his child. Children will rise against 58 parents and have them put to death.
Mark 12:12
Context12:12 Now 59 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 60 they left him and went away. 61
John 7:5
Context7:5 (For not even his own brothers believed in him.) 62
[9:4] 1 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 2 tn Heb “cheating, each of them will cheat.”
[11:19] 3 tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.
[11:19] 4 tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.
[11:19] 5 tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).
[11:19] 6 tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.
[11:19] 7 tn Heb “so that his name will not be remembered any more.”
[11:21] 8 tn Heb “Therefore thus says the
[11:21] 9 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
[11:21] 10 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
[11:21] 11 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
[11:21] 12 tn Heb “or you will die by our hand.”
[20:10] 13 tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.
[20:10] 14 tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.
[20:10] 15 tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).
[20:10] 16 tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.
[20:10] 17 tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).
[20:10] 18 tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”
[37:4] 19 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 20 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 21 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 22 tn Heb “speak to him for peace.”
[37:5] 23 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 24 tn Heb “dreamed a dream.”
[37:5] 25 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
[37:5] 26 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 27 tn Heb “hear this dream which I dreamed.”
[37:7] 28 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 29 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 30 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 31 tn This construction is identical to the one in Gen 37:5.
[37:8] 32 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:9] 33 tn Heb “And he dreamed yet another dream.”
[37:9] 34 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
[37:10] 35 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
[37:10] 36 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
[37:11] 37 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
[37:11] 38 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
[6:15] 39 sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.
[6:15] 40 tn The verb בָּגְדוּ (bagÿdu, “dealt treacherously) has been translated “dealt deceitfully,” but it is a very strong word. It means “to act treacherously [or deceitfully].” The deception is the treachery, because the deception is not innocent – it is in the place of a great need. The imagery will compare it to the brook that may or may not have water. If one finds no water when one expected it and needed it, there is deception and treachery. The LXX softens it considerably: “have not regarded me.”
[6:15] 41 tn The Hebrew term used here is נָחַל (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).
[6:15] 42 tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?
[6:15] 43 tn The verb is rather simple – יַעֲבֹרוּ (ya’avoru). But some translate it “pass away” or “flow away,” and others “overflow.” In the rainy season they are deep and flowing, or “overflow” their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it “flow away” and see the reference to the summer dry spells when one wants the water but is disappointed.
[69:8] 44 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[33:30] 45 tn Heb “sons of your people.”
[33:30] 46 tn Heb “one to one, a man to his brother.”
[33:30] 47 tn Heb “comes out.”
[33:31] 48 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
[33:31] 49 tn The word “as” is supplied in the translation.
[33:31] 51 tn Heb “They do lust with their mouths.”
[33:31] 52 tn Heb “goes after.”
[33:31] 53 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
[7:5] 54 tn Heb “from the one who lies in your arms, guard the doors of your mouth.”
[7:6] 55 tn Heb “rises up against.”
[7:6] 56 tn Heb “the enemies of a man are the men of his house.”
[10:21] 57 tn Here δέ (de) has not been translated.
[10:21] 58 tn Or “will rebel against.”
[12:12] 59 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 60 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 61 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
