Discovery BoxLamentations 2:16
Contextפ (Pe)
2:16 All your enemies
gloated over you. 1
They sneered and gnashed their teeth;
they said, “We have destroyed 2 her!
Ha! We have waited a long time for this day.
We have lived to see it!” 3
Exodus 11:7
Context11:7 But against any of the Israelites not even a dog will bark 4 against either people or animals, 5 so that you may know that the Lord distinguishes 6 between Egypt and Israel.’
Job 30:9-11
Context30:9 “And now I have become their taunt song;
I have become a byword 7 among them.
30:10 They detest me and maintain their distance; 8
they do not hesitate to spit in my face.
30:11 Because God has untied 9 my tent cord and afflicted me,
people throw off all restraint in my presence. 10
Psalms 22:6-8
Context22:6 But I 11 am a worm, 12 not a man; 13
people insult me and despise me. 14
22:7 All who see me taunt 15 me;
they mock me 16 and shake their heads. 17
“Commit yourself 19 to the Lord!
Let the Lord 20 rescue him!
Let the Lord 21 deliver him, for he delights in him.” 22
Psalms 44:13-14
Context44:13 You made us 23 an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 24
44:14 You made us 25 an object of ridicule 26 among the nations;
foreigners treat us with contempt. 27
Psalms 79:4
Context79:4 We have become an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 28
Psalms 79:10
Context79:10 Why should the nations say, “Where is their God?”
Before our very eyes may the shed blood of your servants
be avenged among the nations! 29
Matthew 27:38-45
Context27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 30 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 31 If you are God’s Son, come down 32 from the cross!” 27:41 In 33 the same way even the chief priests – together with the experts in the law 34 and elders 35 – were mocking him: 36 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 37 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 38 because he said, ‘I am God’s Son’!” 27:44 The 39 robbers who were crucified with him also spoke abusively to him. 40
27:45 Now from noon until three, 41 darkness came over all the land. 42
[2:16] 1 tn Heb “they have opened wide their mouth against you.”
[2:16] 2 tn Heb “We have swallowed!”
[2:16] 3 tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.
[11:7] 4 tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114b – 136a,” JNSL 11 [1983]: 75).
[11:7] 5 tn Heb “against man or beast.”
[11:7] 6 tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.
[30:9] 7 tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”
[30:10] 8 tn Heb “they are far from me.”
[30:11] 9 tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened – nothing was held back.
[30:11] 10 sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).
[22:6] 11 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 12 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 13 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 14 tn Heb “a reproach of man and despised by people.”
[22:7] 15 tn Or “scoff at, deride, mock.”
[22:7] 16 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 17 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 18 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 19 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 20 tn Heb “Let him”; the referent (the
[22:8] 21 tn Heb “Let him”; the referent (the
[22:8] 22 tn That is, “for he [the
[44:13] 23 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:13] 24 tn Heb “an [object of] taunting and [of] mockery to those around us.”
[44:14] 25 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:14] 26 tn Heb “a proverb,” or “[the subject of] a mocking song.”
[44:14] 27 tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).
[79:4] 28 tn Heb “an [object of] taunting and [of] mockery to those around us.” See Ps 44:13.
[79:10] 29 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”
[27:39] 30 tn Here δέ (de) has not been translated.
[27:40] 31 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 32 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 33 tn Here καί (kai) has not been translated.
[27:41] 34 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 35 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 36 tn Grk “Mocking him, the chief priests…said.”
[27:42] 37 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 38 sn An allusion to Ps 22:8.
[27:44] 39 tn Here δέ (de) has not been translated.
[27:44] 40 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 41 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 42 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
