Discovery Box2 Kings 8:18
Context8:18 He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter. 1 He did evil in the sight of 2 the Lord.
2 Kings 8:27
Context8:27 He followed in the footsteps of Ahab’s dynasty and did evil in the sight of 3 the Lord, like Ahab’s dynasty, for he was related to Ahab’s family. 4
2 Kings 8:2
Context8:2 So the woman did as the prophet said. 5 She and her family went and lived in the land of the Philistines for seven years.
2 Kings 22:3
Context22:3 In the eighteenth year of King Josiah’s reign, the king sent the scribe Shaphan son of Azaliah, son of Meshullam, to the Lord’s temple with these orders: 6
Psalms 49:10-13
Context49:10 Surely 7 one sees 8 that even wise people die; 9
fools and spiritually insensitive people all pass away 10
and leave their wealth to others. 11
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 12
They name their lands after themselves, 13
49:12 but, despite their wealth, people do not last, 14
they are like animals 15 that perish. 16
49:13 This is the destiny of fools, 17
and of those who approve of their philosophy. 18 (Selah)
Jeremiah 7:18
Context7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. 19 They are also pouring out drink offerings to other gods. They seem to do all this just 20 to trouble me.
Mark 6:24
Context6:24 So 21 she went out and said to her mother, “What should I ask for?” Her mother 22 said, “The head of John the baptizer.” 23
[8:18] 1 tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”
[8:18] 2 tn Heb “in the eyes of.”
[8:27] 3 tn Heb “in the eyes of.”
[8:27] 4 tn Heb “and he walked in the way of the house of Ahab and did evil in the eyes of the
[8:2] 5 tn Heb “and the woman got up and did according to the word of the man of God.”
[22:3] 6 tn Heb “with these orders, saying.”
[49:10] 7 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
[49:10] 8 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
[49:10] 9 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
[49:10] 10 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[49:10] 11 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
[49:11] 12 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
[49:11] 13 sn Naming their lands after themselves is a claim of possession.
[49:12] 14 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
[49:12] 16 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
[49:13] 17 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
[49:13] 18 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
[7:18] 19 tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew
[7:18] 20 tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.
[6:24] 21 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 22 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 23 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
