Judges 3:29

3:29 That day they killed about ten thousand Moabites ¹  – all strong, capable warriors; not one escaped.

Judges 3:1

3:1 These were the nations the Lord permitted to remain so he could use them to test Israel – he wanted to test all those who had not experienced battle against the Canaanites. ² 

Judges 2:1

Confrontation and Repentance at Bokim

2:1 The Lord’s angelic messenger ³  went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. ⁴  I said, ‘I will never break my agreement ⁵  with you,

Job 15:27

15:27 Because he covered his face with fat, ⁶ 

and made ⁷  his hips bulge with fat, ⁸ 

Psalms 73:7

73:7 Their prosperity causes them to do wrong; ⁹ 

their thoughts are sinful. ¹⁰ 

Psalms 73:19

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ¹¹ 

Jeremiah 5:28

5:28 That is how ¹²  they have grown fat and sleek. ¹³ 

There is no limit to the evil things they do. ¹⁴ 

They do not plead the cause of the fatherless in such a way as to win it.

They do not defend the rights of the poor.

Jeremiah 50:11

50:11 “People of Babylonia, ¹⁵  you plundered my people. ¹⁶ 

That made you happy and glad.

You frolic about like calves in a pasture. ¹⁷ 

Your joyous sounds are like the neighs of a stallion. ¹⁸ 

Ezekiel 34:20

34:20 “‘Therefore, this is what the sovereign Lord says to them: Look, I myself will judge between the fat sheep and the lean sheep.

[3:29]  ¹ tn Heb “They struck Moab that day – about ten thousand men.”

[3:1]  ² tn Heb “did not know the wars of Canaan.”

[2:1]  ³ sn See Exod 14:19; 23:20.

[2:1]  ⁴ tn Heb “the land that I had sworn to your fathers.”

[2:1]  ⁵ tn Or “covenant” (also in the following verse).

[15:27]  ⁶ sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.

[15:27]  ⁷ tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.

[15:27]  ⁸ tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

[73:7]  ⁹ tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.

[73:7]  ¹⁰ tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).

[73:19]  ¹¹ tn Heb “they come to an end, they are finished, from terrors.”

[5:28]  ¹² tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

[5:28]  ¹³ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

[5:28]  ¹⁴ tn Heb “they cross over/transgress with respect to matters of evil.”

[50:11]  ¹⁵ tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.

[50:11]  ¹⁶ tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).

[50:11]  ¹⁷ tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.

[50:11]  ¹⁸ tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.