32:25 Moses saw that the people were running wild, 8 for Aaron had let them get completely out of control, causing derision from their enemies. 9
47:3 Let your private parts be exposed!
Your genitals will be on display! 10
I will get revenge;
I will not have pity on anyone,” 11
2:3 Otherwise, I will strip her naked,
and expose her like she was when she was born.
I will turn her land into a wilderness
and make her country a parched land,
so that I might kill 13 her with thirst.
2:15 “You who force your neighbor to drink wine 14 are as good as dead 15 –
you who make others intoxicated by forcing them to drink from the bowl of your furious anger, 16
so you can look at their genitals. 17
2:2 The Lord responded: 18
“Write down this message! 19 Record it legibly on tablets,
so the one who announces 20 it may read it easily. 21
1:3 We always 22 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
2 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
3 tn The word “dressed” is not in the Greek text, but is implied.
4 tn Grk “I counsel you to buy.”
5 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
6 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
7 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
8 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
9 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
10 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
11 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
12 sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).
13 tn Heb “and kill her with thirst.” The vav prefixed to the verb (וַהֲמִתִּיהָ, vahamittiha) introduces a purpose/result clause: “in order to make her die of thirst” (purpose) or “and thus make her die of thirst” (result).
14 tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.
15 tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.
16 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (misapeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”).
17 tn Heb “their nakedness,” a euphemism.
18 tn Heb “the
19 tn Heb “[the] vision.”
20 tn Or “reads from.”
21 tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.
22 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).