Discovery BoxGenesis 12:10
Context12:10 There was a famine in the land, so Abram went down to Egypt 1 to stay for a while 2 because the famine was severe. 3
Genesis 26:1
Context26:1 There was a famine in the land, subsequent to the earlier famine that occurred 4 in the days of Abraham. 5 Isaac went to Abimelech king of the Philistines at Gerar.
Genesis 43:1
Context43:1 Now the famine was severe in the land. 6
Leviticus 26:19
Context26:19 I will break your strong pride and make your sky like iron and your land like bronze.
Deuteronomy 28:23-24
Context28:23 The 7 sky 8 above your heads will be bronze and the earth beneath you iron. 28:24 The Lord will make the rain of your land powder and dust; it will come down on you from the sky until you are destroyed.
Deuteronomy 28:38
Context28:38 “You will take much seed to the field but gather little harvest, because locusts will consume it.
Deuteronomy 28:2
Context28:2 All these blessings will come to you in abundance 9 if you obey the Lord your God:
Deuteronomy 21:1
Context21:1 If a homicide victim 10 should be found lying in a field in the land the Lord your God is giving you, 11 and no one knows who killed 12 him,
Deuteronomy 21:1
Context21:1 If a homicide victim 13 should be found lying in a field in the land the Lord your God is giving you, 14 and no one knows who killed 15 him,
Deuteronomy 17:1-12
Context17:1 You must not sacrifice to him 16 a bull or sheep that has a blemish or any other defect, because that is considered offensive 17 to the Lord your God. 17:2 Suppose a man or woman is discovered among you – in one of your villages 18 that the Lord your God is giving you – who sins before the Lord your God 19 and breaks his covenant 17:3 by serving other gods and worshiping them – the sun, 20 moon, or any other heavenly bodies which I have not permitted you to worship. 21 17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing 22 is being done in Israel, 17:5 you must bring to your city gates 23 that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. 24 17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness. 17:7 The witnesses 25 must be first to begin the execution, and then all the people 26 are to join in afterward. In this way you will purge evil from among you.
17:8 If a matter is too difficult for you to judge – bloodshed, 27 legal claim, 28 or assault 29 – matters of controversy in your villages 30 – you must leave there and go up to the place the Lord your God chooses. 31 17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict. 17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught. 17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you. 17:12 The person who pays no attention 32 to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.
Deuteronomy 18:2
Context18:2 They 33 will have no inheritance in the midst of their fellow Israelites; 34 the Lord alone is their inheritance, just as he had told them.
Deuteronomy 18:2
Context18:2 They 35 will have no inheritance in the midst of their fellow Israelites; 36 the Lord alone is their inheritance, just as he had told them.
Deuteronomy 8:1-2
Context8:1 You must keep carefully all these commandments 37 I am giving 38 you today so that you may live, increase in number, 39 and go in and occupy the land that the Lord promised to your ancestors. 40 8:2 Remember the whole way by which he 41 has brought you these forty years through the desert 42 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.
Psalms 105:16
Context105:16 He called down a famine upon the earth;
he cut off all the food supply. 43
Psalms 107:34
Context107:34 and a fruitful land into a barren place, 44
because of the sin of its inhabitants.
Jeremiah 14:1
Context14:1 The Lord spoke to Jeremiah 46 about the drought. 47
Ezekiel 14:13
Context14:13 “Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply, 48 cause famine to come on it, and kill both people and animals.
Ezekiel 14:21
Context14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem 49 to kill both people and animals!
Joel 1:10-11
Context1:10 The crops of the fields 50 have been destroyed. 51
The ground is in mourning because the grain has perished.
The fresh wine has dried up;
the olive oil languishes.
1:11 Be distressed, 52 farmers;
wail, vinedressers, over the wheat and the barley.
For the harvest of the field has perished.
Joel 1:16-20
Context1:16 Our food has been cut off right before our eyes! 53
There is no longer any joy or gladness in the temple of our God! 54
1:17 The grains of seed 55 have shriveled beneath their shovels. 56
Storehouses have been decimated
and granaries have been torn down, for the grain has dried up.
1:18 Listen to the cattle groan! 57
The herds of livestock wander around in confusion 58
because they have no pasture.
Even the flocks of sheep are suffering.
1:19 To you, O Lord, I call out for help, 59
for fire 60 has burned up 61 the grassy pastures, 62
flames have razed 63 all the trees in the fields.
1:20 Even the wild animals 64 cry out to you; 65
for the river beds 66 have dried up;
fire has destroyed 67 the grassy pastures. 68
Amos 4:6
Context4:6 “But surely I gave 69 you no food to eat in any of your cities;
you lacked food everywhere you live. 70
Still you did not come back to me.”
The Lord is speaking!
[12:10] 1 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
[12:10] 2 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
[12:10] 3 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
[26:1] 4 tn Heb “in addition to the first famine which was.”
[26:1] 5 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[43:1] 6 tn The disjunctive clause gives supplemental information that is important to the storyline.
[28:23] 7 tc The MT reads “Your.” The LXX reads “Heaven will be to you.”
[28:23] 8 tn Or “heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[28:2] 9 tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”
[21:1] 10 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
[21:1] 11 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
[21:1] 12 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
[21:1] 13 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
[21:1] 14 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
[21:1] 15 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
[17:1] 16 tn Heb “to the
[17:1] 17 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
[17:2] 19 tn Heb “does the evil in the eyes of the
[17:3] 20 tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.
[17:3] 21 tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.
[17:4] 22 tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.
[17:5] 24 tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”
[17:7] 25 tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).
[17:7] 26 tn Heb “the hand of all the people.”
[17:8] 27 tn Heb “between blood and blood.”
[17:8] 28 tn Heb “between claim and claim.”
[17:8] 29 tn Heb “between blow and blow.”
[17:8] 31 tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.
[17:12] 32 tn Heb “who acts presumptuously not to listen” (cf. NASB).
[18:2] 33 tn Heb “he” (and throughout the verse).
[18:2] 34 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
[18:2] 35 tn Heb “he” (and throughout the verse).
[18:2] 36 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
[8:1] 37 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
[8:1] 38 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
[8:1] 39 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
[8:1] 40 tn Heb “fathers” (also in vv. 16, 18).
[8:2] 41 tn Heb “the
[8:2] 42 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
[105:16] 43 tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).
[107:34] 44 tn Heb “a salty land.”
[14:1] 45 sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the
[14:1] 46 tn Heb “That which came [as] the word of the
[14:1] 47 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.
[14:13] 48 tn Heb “break its staff of bread.”
[14:21] 49 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:10] 50 tn Heb “the field has been utterly destroyed.” The term “field,” a collective singular for “fields,” is a metonymy for crops produced by the fields.
[1:10] 51 tn Joel uses intentionally alliterative language in the phrases שֻׁדַּד שָׂדֶה (shuddad sadeh, “the field is destroyed”) and אֲבְלָה אֲדָמָה (’avlah ’adamah, “the ground is in mourning”).
[1:11] 52 tn Heb “embarrassed”; or “be ashamed.”
[1:16] 53 tn Heb “Has not the food been cut off right before our eyes?” This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis.
[1:16] 54 tn Heb “joy and gladness from the house of our God?” Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words “There is no longer any” are not in the Hebrew text, but have been supplied in the translation for clarity.
[1:17] 55 tn Heb “seed.” The phrase “the grains of” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
[1:17] 56 tc This line is textually uncertain. The MT reads “the seed shrivels in their shovels/clods.” One Qumran manuscript (4QXXIIc) reads “the heifers decay in [their] s[talls].” LXX reads “the heifers leap in their stalls.”
[1:18] 57 tn Heb “how the cattle groan!”
[1:18] 58 tn Heb “the herds of cattle are confused.” The verb בּוּךְ (bukh, “be confused”) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3).
[1:19] 59 tn The phrase “for help” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
[1:19] 60 sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).
[1:19] 61 tn Heb “consumed.” This entire line is restated at the end of v. 20.
[1:19] 62 tn Heb “the pastures of the wilderness.”
[1:19] 63 tn Heb “a flame has set ablaze.” This fire was one of the effects of the drought.
[1:20] 64 tn Heb “beasts of the field.”
[1:20] 65 tn Heb “long for you.” Animals of course do not have religious sensibilities as such; they do not in any literal sense long for Yahweh. Rather, the language here is figurative (metonymy of cause for effect). The animals long for food and water (so BDB 788 s.v. עָרַג), the ultimate source of which is Yahweh.
[1:20] 66 tn Heb “sources of water.”
[1:20] 68 tn Heb “the pastures of the wilderness.”
[4:6] 69 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] 70 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.
