Exodus 1:12-14

1:12 But the more the Egyptians ¹  oppressed them, the more they multiplied and spread. ²  As a result the Egyptians loathed ³  the Israelites, 1:13 and they ⁴  made the Israelites serve rigorously. ⁵  1:14 They made their lives bitter ⁶  by ⁷  hard service with mortar and bricks and by all kinds of service ⁸  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁹ 

Exodus 1:22

1:22 Then Pharaoh commanded all his people, “All sons ¹⁰  that are born you must throw ¹¹  into the river, but all daughters you may let live.” ¹² 

Exodus 5:7-19

5:7 “You must no longer ¹³  give straw to the people for making bricks ¹⁴  as before. ¹⁵  Let them go ¹⁶  and collect straw for themselves. 5:8 But you must require ¹⁷  of them the same quota of bricks that they were making before. ¹⁸  Do not reduce it, for they are slackers. ¹⁹  That is why they are crying, ‘Let us go sacrifice to our God.’ 5:9 Make the work harder ²⁰  for the men so they will keep at it ²¹  and pay no attention to lying words!” ²² 

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ²³  “Thus says Pharaoh: ‘I am not giving ²⁴  you straw. 5:11 You ²⁵  go get straw for yourselves wherever you can ²⁶  find it, because there will be no reduction at all in your workload.’” 5:12 So the people spread out ²⁷  through all the land of Egypt to collect stubble for straw. 5:13 The slave masters were pressuring ²⁸  them, saying, “Complete ²⁹  your work for each day, just like when there was straw!” 5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ³⁰  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ³¹ 

5:15 ³² The Israelite foremen went and cried out to Pharaoh, “Why are you treating ³³  your servants this way? 5:16 No straw is given to your servants, but we are told, ³⁴  ‘Make bricks!’ Your servants are even ³⁵  being beaten, but the fault ³⁶  is with your people.”

5:17 But Pharaoh replied, ³⁷  “You are slackers! Slackers! ³⁸  That is why you are saying, ‘Let us go sacrifice to the Lord.’ 5:18 So now, get back to work! ³⁹  You will not be given straw, but you must still produce ⁴⁰  your quota ⁴¹  of bricks!” 5:19 The Israelite foremen saw ⁴²  that they ⁴³  were in trouble when they were told, ⁴⁴  “You must not reduce the daily quota of your bricks.”

Jude 1:15

1:15 to execute judgment on ⁴⁵  all, and to convict every person ⁴⁶  of all their thoroughly ungodly deeds ⁴⁷  that they have committed, ⁴⁸  and of all the harsh words that ungodly sinners have spoken against him.” ⁴⁹ 

Jude 1:8-12

1:8 Yet these men, ⁵⁰  as a result of their dreams, ⁵¹  defile the flesh, reject authority, ⁵²  and insult ⁵³  the glorious ones. ⁵⁴  1:9 But even ⁵⁵  when Michael the archangel ⁵⁶  was arguing with the devil and debating with him ⁵⁷  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ⁵⁸  1:11 Woe to them! For they have traveled down Cain’s path, ⁵⁹  and because of greed ⁶⁰  have abandoned themselves ⁶¹  to ⁶²  Balaam’s error; hence, ⁶³  they will certainly perish ⁶⁴  in Korah’s rebellion. 1:12 These men are ⁶⁵  dangerous reefs ⁶⁶  at your love feasts, ⁶⁷  feasting without reverence, ⁶⁸  feeding only themselves. ⁶⁹  They are ⁷⁰  waterless ⁷¹  clouds, carried along by the winds; autumn trees without fruit ⁷²  – twice dead, ⁷³  uprooted;

Jude 1:1

Salutation

1:1 From Jude, ⁷⁴  a slave ⁷⁵  of Jesus Christ and brother of James, ⁷⁶  to those who are called, wrapped in the love of ⁷⁷  God the Father and kept for ⁷⁸  Jesus Christ.

Jude 1:19

1:19 These people are divisive, ⁷⁹  worldly, ⁸⁰  devoid of the Spirit. ⁸¹ 

Lamentations 1:3

ג (Gimel)

1:3 Judah ⁸²  has departed into exile

under ⁸³  affliction and harsh oppression. ⁸⁴ 

She ⁸⁵  lives among the nations;

she has found no resting place.

All who pursued her overtook her

in ⁸⁶  narrow straits. ⁸⁷ 

[1:12]  ¹ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:12]  ² tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.

[1:12]  ³ tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.

[1:13]  ⁴ tn Heb “the Egyptians.” For stylistic reasons this has been replaced by the pronoun “they” in the translation.

[1:13]  ⁵ tn Heb “with rigor, oppression.”

[1:14]  ⁶ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ⁷ tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ⁸ tn Heb “and in all service.”

[1:14]  ⁹ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[1:22]  ¹⁰ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ¹¹ tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ¹² tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[5:7]  ¹³ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ¹⁴ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ¹⁵ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ¹⁶ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ¹⁷ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ¹⁸ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ¹⁹ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:9]  ²⁰ tn Heb “let the work be heavy.”

[5:9]  ²¹ tn The text has וְיַעֲשׂוּ־בָהּ (vÿya’asu-vah, “and let them work in it”) or the like. The jussive forms part of the king’s decree that the men not only be required to work harder but be doing it: “Let them be occupied in it.”

[5:9]  ²² sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre-shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.

[5:10]  ²³ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ²⁴ tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[5:11]  ²⁵ tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”

[5:11]  ²⁶ tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”

[5:12]  ²⁷ tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”

[5:13]  ²⁸ tn Or “pressed.”

[5:13]  ²⁹ tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.

[5:14]  ³⁰ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ³¹ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[5:15]  ³² sn The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.

[5:15]  ³³ tn The imperfect tense should be classified here with the progressive imperfect nuance, because the harsh treatment was a present reality.

[5:16]  ³⁴ tn Heb “[they] are saying to us,” the line can be rendered as a passive since there is no expressed subject for the participle.

[5:16]  ³⁵ tn הִנֵּה (hinneh) draws attention to the action reflected in the passive participle מֻכִּים (mukkim): “look, your servants are being beaten.”

[5:16]  ³⁶ tn The word rendered “fault” is the basic OT verb for “sin” – וְחָטָאת (vÿkhata’t). The problem is that it is pointed as a perfect tense, feminine singular verb. Some other form of the verb would be expected, or a noun. But the basic word-group means “to err, sin, miss the mark, way, goal.” The word in this context seems to indicate that the people of Pharaoh – the slave masters – have failed to provide the straw. Hence: “fault” or “they failed.” But, as indicated, the line has difficult grammar, for it would literally translate: “and you [fem.] sin your people.” Many commentators (so GKC 206 §74.g) wish to emend the text to read with the Greek and the Syriac, thus: “you sin against your own people” (meaning the Israelites are his loyal subjects).

[5:17]  ³⁷ tn Heb “And he said.”

[5:17]  ³⁸ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.”

[5:18]  ³⁹ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ⁴⁰ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ⁴¹ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[5:19]  ⁴² tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ⁴³ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ⁴⁴ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[1:15]  ⁴⁵ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁴⁶ tn Or “soul.”

[1:15]  ⁴⁷ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁴⁸ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁴⁹ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:8]  ⁵⁰ tn The reference is now to the false teachers.

[1:8]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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).

[1:9]  ⁵⁵ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁵⁶ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁵⁷ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ⁵⁸ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:11]  ⁵⁹ tn Or “they have gone the way of Cain.”

[1:11]  ⁶⁰ tn Grk “for wages.”

[1:11]  ⁶¹ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ⁶² tn Or “in.”

[1:11]  ⁶³ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁶⁴ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:12]  ⁶⁵ tn Grk “these are the men who are.”

[1:12]  ⁶⁶ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁶⁷ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ⁶⁸ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁶⁹ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁷⁰ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁷¹ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁷² sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁷³ tn Grk “having died twice.”

[1:1]  ⁷⁴ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁷⁶ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁷⁷ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁷⁸ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:19]  ⁷⁹ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁸⁰ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁸¹ tn Grk “not having [the] Spirit.”

[1:3]  ⁸² tn Heb “Judah.” The term “Judah” is a synecdoche of nation (= Judah) for the inhabitants of the nation (= people).

[1:3]  ⁸³ tn There is a debate over the function of the preposition מִן (min): (1) temporal sense: “after” (HALOT 598 s.v. 2.c; BDB 581 s.v. 4.b) (e.g., Gen 4:3; 38:24; Josh 23:1; Judg 11:4; 14:8; Isa 24:22; Ezek 38:8; Hos 6:2) is adopted by one translation: “After affliction and harsh labor, Judah has gone into exile” (NIV). (2) causal sense: “because” (HALOT 598 s.v. 6; BDB 580 s.v. 2.f) (e.g., Isa 5:13) is adopted by many English versions: “Judah has gone into exile because of misery and harsh oppression/servitude” (cf. KJV, NKJV, RSV, NRSV, NJPS). (3) instrumentality: “by, through” (BDB 579 s.v. 2.e): “Judah has gone into exile under affliction, and under harsh servitude” (NASB). The issue here is whether this verse states that Judah went into exile after suffering a long period of trouble and toil, or that Judah went into exile because of the misery and affliction that the populace suffered under the hands of the Babylonians. For fuller treatment of this difficult syntactical problem, see D. R. Hillers, Lamentations (AB), 6-7.

[1:3]  ⁸⁴ tn Heb “great servitude.” The noun עֲבֹדָה (’avodah, “servitude”) refers to the enforced labor and suffering inflicted upon conquered peoples who are subjugated into slavery (Exod 1:14; 2:23; 5:9, 11; 6:9; Deut 26:6; 1 Kgs 12:4; 1 Chr 26:30; 2 Chr 10:4; 12:8; Isa 14:3; Lam 1:3).

[1:3]  ⁸⁵ tn The antecedent of “she” is “Judah,” which functions as a synecdoche of nation (= Judah) for the inhabitants of the nation (= people). Thus, “she” (= Judah) is tantamount to “they” (= former inhabitants of Judah).

[1:3]  ⁸⁶ tn The preposition בִּין (bin) is used in reference to a location: “between” (BDB 107 s.v. 1). The phrase בִּין הַמְּצָרִים (bin hammÿtsarim, “between the narrow places”) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in “The Thanksgiving Psalm” from Qumran (Hodayoth = 1QH v 29) which adds the phrase “so I could not get away.” Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits which thwarted a successful escape.

[1:3]  ⁸⁷ tn Heb “distresses.” The noun מֵצַר (metsar, “distress”) occurs only here and in Ps 118:5 (NIV, “anguish”). Here, the plural form מְצָרִים (mÿtsarim, lit., “distresses”) is an example of the plural of intensity: “intense distress.” The phrase בִּין הַמְּצָרִים (bin hammÿtsarim, “between the narrow places”) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in “The Thanksgiving Psalm” from Qumran (Hodayoth = 1QH v 29) which adds the phrase “so I could not get away.” Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits which thwarted a successful escape.