Discovery Box2 Chronicles 28:5
Context28:5 The Lord his God handed him over to the king of Syria. The Syrians 1 defeated him and deported many captives to Damascus. 2 He was also handed over to the king of Israel, who thoroughly defeated him. 3
Jude 1:8
Context1:8 Yet these men, 4 as a result of their dreams, 5 defile the flesh, reject authority, 6 and insult 7 the glorious ones. 8
Psalms 69:26
Context69:26 For they harass 9 the one whom you discipline; 10
they spread the news about the suffering of those whom you punish. 11
Isaiah 10:5-7
Context10:5 Assyria, the club I use to vent my anger, is as good as dead, 12
a cudgel with which I angrily punish. 13
10:6 I sent him 14 against a godless 15 nation,
I ordered him to attack the people with whom I was angry, 16
to take plunder and to carry away loot,
to trample them down 17 like dirt in the streets.
10:7 But he does not agree with this,
his mind does not reason this way, 18
for his goal is to destroy,
and to eliminate many nations. 19
Isaiah 47:6
Context47:6 I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy; 20
you even placed a very heavy burden on old people. 21
Jeremiah 15:17-18
Context15:17 I did not spend my time in the company of other people,
laughing and having a good time.
I stayed to myself because I felt obligated to you 22
and because I was filled with anger at what they had done.
15:18 Why must I continually suffer such painful anguish?
Why must I endure the sting of their insults like an incurable wound?
Will you let me down when I need you
like a brook one goes to for water, but that cannot be relied on?” 23
Ezekiel 25:12-17
Context25:12 “This is what the sovereign Lord says: ‘Edom 24 has taken vengeance against the house of Judah; they have made themselves fully culpable 25 by taking vengeance 26 on them. 27 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 28 and I will make her desolate; from Teman to Dedan they will die 29 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 30 my vengeance, declares the sovereign Lord.’”
25:15 “This is what the sovereign Lord says: ‘The Philistines 31 have exacted merciless revenge, 32 showing intense scorn 33 in their effort to destroy Judah 34 with unrelenting hostility. 35 25:16 So this is what the sovereign Lord says: Take note, I am about to stretch out my hand against the Philistines. I will kill 36 the Cherethites 37 and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. 38 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
Ezekiel 26:2-3
Context26:2 “Son of man, because Tyre 39 has said about Jerusalem, 40 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 41 now that she 42 has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, 43 I am against you, 44 O Tyre! I will bring up many nations against you, as the sea brings up its waves.
Obadiah 1:10-16
Context1:10 “Because 45 you violently slaughtered 46 your relatives, 47 the people of Jacob, 48
shame will cover you, and you will be destroyed 49 forever.
1:11 You stood aloof 50 while strangers took his army 51 captive,
and foreigners advanced to his gates. 52
When they cast lots 53 over Jerusalem, 54
you behaved as though you were in league 55 with them.
1:12 You should not 56 have gloated 57 when your relatives 58 suffered calamity. 59
You should not have rejoiced over the people of Judah when they were destroyed. 60
You should not have boasted 61 when they suffered adversity. 62
1:13 You should not have entered the city 63 of my people when they experienced distress. 64
You should not have joined 65 in gloating over their misfortune when they suffered distress. 66
You should not have looted 67 their wealth when they endured distress. 68
1:14 You should not have stood at the fork in the road 69 to slaughter 70 those trying to escape. 71
You should not have captured their refugees when they suffered adversity. 72
1:15 “For the day of the Lord 73 is approaching 74 for all the nations! 75
Just as you have done, so it will be done to you.
You will get exactly what your deeds deserve. 76
1:16 For just as you 77 have drunk 78 on my holy mountain,
so all the nations will drink continually. 79
They will drink, and they will gulp down;
they will be as though they had never been.
Zechariah 1:15
Context1:15 But I am greatly displeased with the nations that take my grace for granted. 80 I was a little displeased with them, but they have only made things worse for themselves.
[28:5] 1 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
[28:5] 2 tn Heb “and took captive from him a great captivity and brought [them] to Damascus.”
[28:5] 3 tn Heb “who struck him down with a great striking.”
[1:8] 4 tn The reference is now to the false teachers.
[1:8] 5 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
[1:8] 6 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
[1:8] 7 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
[1:8] 8 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
[69:26] 9 tn Or “persecute”; Heb “chase.”
[69:26] 10 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 11 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[10:5] 12 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 13 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[10:6] 14 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 15 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 16 tn Heb “and against the people of my anger I ordered him.”
[10:6] 17 tn Heb “to make it [i.e., the people] a trampled place.”
[10:7] 18 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
[10:7] 19 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
[47:6] 21 tn Heb “on the old you made very heavy your yoke.”
[15:17] 22 tn Heb “because of your hand.”
[15:18] 23 tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”
[25:12] 24 sn Edom was located south of Moab.
[25:12] 25 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 26 tn Heb “and they have taken vengeance.”
[25:12] 27 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 28 tn Heb “and I will cut off from her man and beast.”
[25:15] 31 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 32 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
[25:15] 33 tn Heb “with scorn in (the) soul.”
[25:15] 34 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 35 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
[25:16] 36 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.
[25:16] 37 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
[25:17] 38 tn Heb “with acts of punishment of anger.”
[26:2] 39 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 41 tn Heb “I will be filled.”
[26:2] 42 sn That is, Jerusalem.
[26:3] 43 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[26:3] 44 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
[1:10] 45 tn Heb “from.” The preposition is used here with a causal sense.
[1:10] 46 tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).
[1:10] 47 tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
[1:10] 48 tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”
[1:10] 49 tn Heb “be cut off” (so KJV, NASB, NRSV).
[1:11] 50 tn Heb “in the day of your standing”; NAB “On the day when you stood by.”
[1:11] 51 tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
[1:11] 52 tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
[1:11] 53 sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
[1:11] 54 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:11] 55 tn Heb “like one from them”; NASB “You too were as one of them.”
[1:12] 56 tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.
[1:12] 57 tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).
[1:12] 58 tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”
[1:12] 59 tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.
[1:12] 60 tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”
[1:12] 61 tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.
[1:12] 62 tn Heb “in the day of adversity”; NASB “in the day of their distress.”
[1:13] 63 tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.
[1:13] 64 tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”
[1:13] 65 tn Heb “you, also you.”
[1:13] 66 tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).
[1:13] 67 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.
[1:13] 68 tn See the note on the phrase “suffered distress” in the previous line.
[1:14] 69 tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”
[1:14] 70 tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”
[1:14] 71 tn Heb “his fugitives”; NAB, CEV “refugees.”
[1:14] 72 tn Heb “in the day of distress” (so KJV, ASV).
[1:15] 73 sn The term יוֹם (yom, “day”) is repeated ten times in vv. 11-14 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the
[1:15] 74 tn Heb “near” (so KJV, NAB, NIV, NRSV, NLT); NCV “is coming soon.”
[1:15] 75 sn God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15).
[1:15] 76 tn Heb “your deed will return on your own head.” Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations.
[1:16] 77 tn The identification of the referent of “you” in v. 16a is uncertain. There are three major options: (1) On the surface, it would appear to be Edom, which is addressed in v. 15b and throughout the prophecy. However, when Edom is addressed, second person singular forms are normally used in the Hebrew. In v. 16a the Hebrew verb “you drank” is a plural form שְׁתִיתֶם (shÿtitem), perhaps suggesting that Edom is no longer addressed, at least solely. Perhaps Edom and the nations, mentioned in v. 15a, are both addressed in v. 16a. However, since the nations are referred to in the third person in v. 16b, it seems unlikely that they are addressed here. (2) Another option is to take the final mem (ם) on the Hebrew verb form (שְׁתִיתֶם) as an enclitic particle and revocalize the form as a singular verb (שָׁתִיתָ, shatita) addressed to Edom. In this case v. 16a would allude to the time when Edom celebrated Jerusalem’s defeat on Mount Zion, God’s “holy hill.” Verse 16b would then make the ironic point that just as Edom once drank in victory, so the nations (Edom included) would someday drink the cup of judgment. However, this interpretation is problematic for it necessitates taking the drinking metaphor in different ways (as signifying celebration and then judgment) within the same verse. (3) Another option is that the exiled people of Judah are addressed. Just as God’s people were forced to drink the intoxicating wine of divine judgment, so the nations, including those who humiliated Judah, would be forced to drink this same wine. However, the problem here is that God’s people are never addressed elsewhere in the prophecy, making this approach problematic as well.
[1:16] 78 sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.
[1:16] 79 sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16.
[1:15] 80 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
