Discovery BoxAmos 4:6
Context4:6 “But surely I gave 1 you no food to eat in any of your cities;
you lacked food everywhere you live. 2
Still you did not come back to me.”
The Lord is speaking!
Amos 4:8
Context4:8 People from 3 two or three cities staggered into one city to get 4 water,
but remained thirsty. 5
Still you did not come back to me.”
The Lord is speaking!
Job 36:8-13
Context36:8 But if they are bound in chains, 6
and held captive by the cords of affliction,
36:9 then he reveals 7 to them what they have done, 8
and their transgressions,
that they were behaving proudly.
36:10 And he reveals 9 this 10 for correction,
and says that they must turn 11 from evil.
36:11 If they obey and serve him,
they live out their days in prosperity
and their years in pleasantness. 12
36:12 But if they refuse to listen,
they pass over the river of death, 13
and expire without knowledge.
36:13 The godless at heart 14 nourish anger, 15
they do not cry out even when he binds them.
Isaiah 1:5
Context1:5 16 Why do you insist on being battered?
Why do you continue to rebel? 17
Your head has a massive wound, 18
your whole body is weak. 19
Isaiah 42:24-25
Context42:24 Who handed Jacob over to the robber?
Who handed Israel over to the looters? 20
Was it not the Lord, against whom we sinned?
They refused to follow his commands;
they disobeyed his law. 21
42:25 So he poured out his fierce anger on them,
along with the devastation 22 of war.
Its flames encircled them, but they did not realize it; 23
it burned against them, but they did notice. 24
Jeremiah 5:3
Context5:3 Lord, I know you look for faithfulness. 25
But even when you punish these people, they feel no remorse. 26
Even when you nearly destroy them, they refuse to be corrected.
They have become as hardheaded as a rock. 27
They refuse to change their ways. 28
[4:6] 1 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending with the God of blessing Israel was celebrating in its worship (4:4-5).
[4:6] 2 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced.
[4:8] 3 tn The words “people from” are supplied in the translation for clarification.
[4:8] 5 tn Or “were not satisfied.”
[36:8] 6 tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.
[36:9] 7 tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.
[36:10] 9 tn The idiom once again is “he uncovers their ear.”
[36:10] 10 tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.
[36:10] 11 tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.
[36:11] 12 tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.
[36:12] 13 tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).
[36:13] 14 tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
[36:13] 15 tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.
[1:5] 16 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
[1:5] 17 tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”
[1:5] 18 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”
[1:5] 19 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).
[42:24] 20 tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”
[42:24] 21 tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”
[42:25] 22 tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”
[42:25] 23 tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.
[42:25] 24 tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”
[5:3] 25 tn Heb “O
[5:3] 26 tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.
