Genesis 37:35

37:35 All his sons and daughters stood by ¹  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ²  So Joseph’s ³  father wept for him.

Genesis 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ⁴  was taking care of ⁵  the flocks with his brothers. Now he was a youngster ⁶  working with the sons of Bilhah and Zilpah, his father’s wives. ⁷  Joseph brought back a bad report about them ⁸  to their father.

Genesis 10:2

10:2 The sons of Japheth ⁹  were Gomer, ¹⁰  Magog, ¹¹  Madai, ¹²  Javan, ¹³  Tubal, ¹⁴  Meshech, ¹⁵  and Tiras. ¹⁶ 

Genesis 10:1

The Table of Nations

10:1 This is the account ¹⁷  of Noah’s sons Shem, Ham, and Japheth. Sons ¹⁸  were born ¹⁹  to them after the flood.

Genesis 7:21-22

7:21 And all living things ²⁰  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life ²¹  in its nostrils died.

Job 2:11

The Visit of Job’s Friends ²² 

2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country ²³  – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. ²⁴  They met together ²⁵  to come to show sympathy ²⁶  for him and to console ²⁷  him.

Job 42:11

42:11 So they came to him, all his brothers and sisters and all who had known him before, and they dined ²⁸  with him in his house. They comforted him and consoled him for all the trouble the Lord had brought on him, and each one gave him a piece of silver ²⁹  and a gold ring. ³⁰ 

Ecclesiastes 7:2

7:2 It is better to go to a funeral ³¹ 

than a feast. ³² 

For death ³³  is the destiny ³⁴  of every person, ³⁵ 

and the living should ³⁶  take this ³⁷  to heart.

Isaiah 51:19

51:19 These double disasters confronted you.

But who feels sorry for you?

Destruction and devastation,

famine and sword.

But who consoles you? ³⁸ 

Jeremiah 16:5-7

16:5 “Moreover I, the Lord, tell you: ³⁹  ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, ⁴⁰  my love, and my compassion. I, the Lord, so affirm it! ⁴¹  16:6 Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them. ⁴²  16:7 No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother.

Lamentations 1:2

ב (Bet)

1:2 She weeps bitterly at night;

tears stream down her cheeks. ⁴³ 

She has no one to comfort her

among all her lovers. ⁴⁴ 

All her friends have betrayed her;

they have become her enemies.

Lamentations 1:9

ט (Tet)

1:9 Her menstrual flow ⁴⁵  has soiled ⁴⁶  her clothing; ⁴⁷ 

she did not consider ⁴⁸  the consequences of her sin. ⁴⁹ 

Her demise ⁵⁰  was astonishing, ⁵¹ 

and there was no one to comfort her.

She cried, “Look, ⁵²  O Lord, on my ⁵³  affliction

because my ⁵⁴  enemy boasts!”

Lamentations 1:16

ע (Ayin)

1:16 I weep because of these things;

my eyes ⁵⁵  flow with tears. ⁵⁶ 

For there is no one in sight who can comfort me ⁵⁷ 

or encourage me. ⁵⁸ 

My children ⁵⁹  are desolated ⁶⁰ 

because an enemy has prevailed.

Lamentations 1:21

ש (Sin/Shin)

1:21 They have heard ⁶¹  that I groan,

yet there is no one to comfort me.

All my enemies have heard of my trouble;

they are glad that you ⁶²  have brought it about. ⁶³ 

Bring about ⁶⁴  the day of judgment ⁶⁵  that you promised ⁶⁶ 

so that ⁶⁷  they may end up ⁶⁸  like me!

Lamentations 2:13

מ (Mem)

2:13 With what can I equate ⁶⁹  you?

To what can I compare you, O Daughter Jerusalem?

To what can I liken you ⁷⁰ 

so that ⁷¹  I might comfort you, O Virgin Daughter Zion?

Your wound is as deep ⁷²  as the sea. ⁷³ 

Who can heal you? ⁷⁴ 

Romans 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Romans 12:2

12:2 Do not be conformed ⁷⁵  to this present world, ⁷⁶  but be transformed by the renewing of your mind, so that you may test and approve ⁷⁷  what is the will of God – what is good and well-pleasing and perfect.

Colossians 1:4

1:4 since ⁷⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ⁷⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:18

4:18 I, Paul, write this greeting by my own hand. ⁸⁰  Remember my chains. ⁸¹  Grace be with you. ⁸² 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁸³  all patience and steadfastness, joyfully

[37:35]  ¹ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ² tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ³ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:2]  ⁴ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ⁵ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ⁶ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ⁷ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁸ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[10:2]  ⁹ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  ¹⁰ sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  ¹¹ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  ¹² sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  ¹³ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  ¹⁴ sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁵ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁶ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:1]  ¹⁷ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ¹⁸ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ¹⁹ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[7:21]  ²⁰ tn Heb “flesh.”

[7:22]  ²¹ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[2:11]  ²² sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

[2:11]  ²³ tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

[2:11]  ²⁴ sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

[2:11]  ²⁵ tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

[2:11]  ²⁶ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

[2:11]  ²⁷ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.

[42:11]  ²⁸ tn Heb “ate bread.”

[42:11]  ²⁹ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.

[42:11]  ³⁰ sn This gold ring was worn by women in the nose, or men and women in the ear.

[7:2]  ³¹ tn Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.

[7:2]  ³² tn Heb “house of drinking”; or “house of feasting.” The Hebrew noun מִשְׁתֶּה (mishteh) can denote (1) “feast; banquet,” occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) “drink” (exilic/postexilic – Ezra 3:7; Dan 1:5, 8, 16); see HALOT 653 s.v. מִשְׁתֶּה 4; BDB 1059 s.v. שָׁתַה.

[7:2]  ³³ tn Heb “it”; the referent (“death”) has been specified in the translation for clarity.

[7:2]  ³⁴ tn Heb “the end.” The noun סוֹף (sof) literally means “end; conclusion” (HALOT 747 s.v. סוֹף 1; BDB 693 s.v. סוֹף). It is used in this context in reference to death, as the preceding phrase “house of mourning” (i.e., funeral) suggests.

[7:2]  ³⁵ tn Heb “all men” or “every man.”

[7:2]  ³⁶ tn The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31-32, §172; IBHS 508-9 §31.4g).

[7:2]  ³⁷ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[51:19]  ³⁸ tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsa^a reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.

[16:5]  ³⁹ tn Heb “For thus says the Lord…”

[16:5]  ⁴⁰ tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).

[16:5]  ⁴¹ tn Heb “Oracle of the Lord.”

[16:6]  ⁴² sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).

[1:2]  ⁴³ tn Heb “her tears are on her cheek.”

[1:2]  ⁴⁴ tn Heb “lovers.” The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and foreign political alliances to sexually immoral lovers. Hosea uses similar imagery (Hos 2:5, 7, 10, 13). It may also function as a double entendre, first evoking a disconcerting picture of a funeral where the widow has no loved ones present to comfort her. God also does not appear to be present to comfort Jerusalem and will later be called her enemy. The imagery in Lamentations frequently capitalizes on changing the reader’s expectations midstream.

[1:9]  ⁴⁵ tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.

[1:9]  ⁴⁶ tn Heb “her uncleanness is in her skirts.”

[1:9]  ⁴⁷ tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).

[1:9]  ⁴⁸ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.

[1:9]  ⁴⁹ tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).

[1:9]  ⁵⁰ tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading.

[1:9]  ⁵¹ tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”

[1:9]  ⁵² tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.

[1:9]  ⁵³ tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (’onyah, “her affliction”). External evidence strongly favors the MT reading. The 3rd person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other 3rd person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading.

[1:9]  ⁵⁴ tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.

[1:16]  ⁵⁵ tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (’eni, ’eni, “my eye, my eye”). However, the second עֵינִי (’eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.

[1:16]  ⁵⁶ tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).

[1:16]  ⁵⁷ tn Heb “For a comforter is far from me.”

[1:16]  ⁵⁸ tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).

[1:16]  ⁵⁹ tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.

[1:16]  ⁶⁰ tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).

[1:21]  ⁶¹ tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).

[1:21]  ⁶² tn “You” here and in the following line refers to the Lord.

[1:21]  ⁶³ tn Heb “that You have done it.”

[1:21]  ⁶⁴ tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).

[1:21]  ⁶⁵ tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).

[1:21]  ⁶⁶ tn Heb “proclaimed.”

[1:21]  ⁶⁷ tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”

[1:21]  ⁶⁸ tn Heb “that they be like me.”

[2:13]  ⁶⁹ tc The MT reads אֲעִידֵךְ (’a’idekh), Hiphil imperfect 1st person common singular + 2fs suffix from עָדָה (’adah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (’e’erakh), Qal imperfect 1st person common singular from עָרַךְ (’arakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (’arakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (’arakh) is less common than עָדָה (’adah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (’arakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.

[2:13]  ⁷⁰ tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ’ashveh-lakh va’anakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshia’ lakh vÿnikhamÿkha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.

[2:13]  ⁷¹ tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (va’anakhamekh, “I might comfort you”) denotes purpose: “so that….”

[2:13]  ⁷² tn Heb “as great as the sea.”

[2:13]  ⁷³ tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.

[2:13]  ⁷⁴ sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.

[12:2]  ⁷⁵ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁷⁶ tn Grk “to this age.”

[12:2]  ⁷⁷ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:4]  ⁷⁸ 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).

[1:1]  ⁷⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:18]  ⁸⁰ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ⁸¹ tn Or “my imprisonment.”

[4:18]  ⁸² tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:11]  ⁸³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.