33:12 The nations will be burned to ashes; 27
like thorn bushes that have been cut down, they will be set on fire.
8:18 Then I said, 28
“There is no cure 29 for my grief!
I am sick at heart!
1 tn Grk “we are hard pressed [by crowds] on every side.”
2 tn Or “at a loss.”
3 tn Or “forsaken.”
4 tn Or “badly hurt.” It is possible to interpret καταβαλλόμενοι (kataballomenoi) here as “badly hurt”: “[we are] badly hurt, but not destroyed” (L&N 20.21).
5 tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, “at all times we live in the constant threat of being killed as Jesus was.”
6 tn Or “may also be revealed.”
7 tn Or “may also be revealed.”
8 tn Grk “mortal flesh.”
9 tn Or “So then.”
10 tn Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.
11 tn Grk “forty less one”; this was a standard sentence. “Lashes” is supplied to clarify for the modern reader what is meant.
12 sn Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. ῥαβδίζω. Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony.
13 sn Received a stoning. See Acts 14:19, where this incident is described.
14 tn Or “bandits.” The word normally refers more to highwaymen (“robbers”) but can also refer to insurrectionists or revolutionaries (“bandits”).
15 tn Or “desert.”
16 tn The two different words for labor are translated “in hard work and toil” by L&N 42.48.
17 tn Grk “in cold and nakedness.” Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11, also in combination with experiencing hunger and thirst.
18 sn Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.
19 tn “Anxious concern,” so translated in L&N 25.224.
20 tn Or “who is caused to stumble.”
21 tn Grk “If boasting is necessary.”
22 tn Or “about the things related to my weakness.”
23 tn The words “still covered” is supplied in the translation for stylistic reasons.
24 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
25 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
26 tn Heb “and he brought it to himself to the ark.”
27 tn Heb “will be a burning to lime.” See Amos 2:1.
28 tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.
29 tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”
30 tn Heb “Woe to me!” See the translator’s note on 4:13 and 10:19 for the rendering of this term.
31 sn From the context it appears that Baruch was feeling sorry for himself (v. 5) as well as feeling anguish for the suffering that the nation would need to undergo according to the predictions of Jeremiah that he was writing down.
32 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.