Discovery Box2 Samuel 17:16
Context17:16 Now send word quickly to David and warn him, 1 “Don’t spend the night at the fords of the desert 2 tonight. Instead, be sure you cross over, 3 or else the king and everyone who is with him may be overwhelmed.” 4
Numbers 16:32
Context16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods.
Numbers 26:10
Context26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning.
Psalms 124:3
Context124:3 they would have swallowed us alive,
when their anger raged against us.
Jeremiah 51:34
Context51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 5
Jeremiah 51:44
Context51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 6
Lamentations 2:2
Contextב (Bet)
2:2 The Lord 7 destroyed 8 mercilessly 9
all the homes of Jacob’s descendants. 10
In his anger he tore down
the fortified cities 11 of Daughter Judah.
He knocked to the ground and humiliated
the kingdom and its rulers. 12
Lamentations 2:5
Contextה (He)
2:5 The Lord, 13 like an enemy,
destroyed 14 Israel.
He destroyed 15 all her palaces;
he ruined her 16 fortified cities.
He made everyone in Daughter Judah
mourn and lament. 17
Lamentations 2:16
Contextפ (Pe)
2:16 All your enemies
gloated over you. 18
They sneered and gnashed their teeth;
they said, “We have destroyed 19 her!
Ha! We have waited a long time for this day.
We have lived to see it!” 20
Lamentations 2:1
Contextא (Alef)
2:1 Alas! 21 The Lord 22 has covered
Daughter Zion 23 with his anger. 24
He has thrown down the splendor of Israel
from heaven to earth;
he did not protect 25 his temple 26
when he displayed his anger. 27
Colossians 1:1-2
Context1:1 From Paul, 28 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 29 brothers and sisters 30 in Christ, at Colossae. Grace and peace to you 31 from God our Father! 32
Colossians 1:4
Context1:4 since 33 we heard about your faith in Christ Jesus and the love that you have for all the saints.
[17:16] 1 tn Heb “send quickly and tell David saying.”
[17:16] 2 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
[17:16] 3 tn That is, “cross over the Jordan River.”
[17:16] 4 tn Heb “swallowed up.”
[51:34] 5 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
[51:44] 6 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
[2:2] 7 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:2] 8 tn Heb “has swallowed up.”
[2:2] 9 tc The Kethib is written לֹא חָמַל (lo’ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (vÿlo’ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew
[2:2] 10 tn Heb “all the dwellings of Jacob.”
[2:2] 11 tn Heb “the strongholds.”
[2:2] 12 tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgi’…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”
[2:5] 13 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:5] 14 tn Heb “swallowed up.”
[2:5] 15 tn Heb “swallowed up.”
[2:5] 16 tn Heb “his.” For consistency this has been translated as “her.”
[2:5] 17 tn Heb “He increased in Daughter Judah mourning and lamentation.”
[2:16] 18 tn Heb “they have opened wide their mouth against you.”
[2:16] 19 tn Heb “We have swallowed!”
[2:16] 20 tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.
[2:1] 21 tn See the note at 1:1.
[2:1] 22 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:1] 23 sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.
[2:1] 24 tn The verb יָעִיב (ya’iv) is a hapax legomenon (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (’av, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect 3rd person masculine singular from עוֹב (’ov) meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb “to blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.
[2:1] 25 tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.
[2:1] 26 tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”) is always used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם). It usually refers to the
[2:1] 27 tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath” also functions as a title in a technical sense.
[1:1] 28 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 29 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 30 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 31 tn Or “Grace to you and peace.”
[1:2] 32 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[1:4] 33 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
