Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Psalms 39:2

39:2 I was stone silent; ³ 

I held back the urge to speak. ⁴ 

My frustration grew; ⁵ 

Lamentations 3:27-28

3:27 It is good for a man ⁶ 

to bear ⁷  the yoke ⁸  while he is young. ⁹ 

י (Yod)

3:28 Let a person ¹⁰  sit alone in silence,

when the Lord ¹¹  is disciplining him. ¹² 

Amos 6:10

6:10 When their close relatives, the ones who will burn the corpses, ¹³  pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” ¹⁴ 

Habakkuk 2:20

2:20 But the Lord is in his majestic palace. ¹⁵ 

The whole earth is speechless in his presence!” ¹⁶ 

Zechariah 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ¹⁷  for he is being moved to action in his holy dwelling place. ¹⁸ 

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[39:2]  ³ tn Heb “I was mute [with] silence.”

[39:2]  ⁴ tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.

[39:2]  ⁵ tn Heb “and my pain was stirred up.” Emotional pain is in view here.

[3:27]  ⁶ tn See note at 3:1 on the Hebrew term for “man” here.

[3:27]  ⁷ tn Heb “that he bear.”

[3:27]  ⁸ sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this “yoke” in their youth would have hope.

[3:27]  ⁹ tn Heb “in his youth.” The preposition ב (bet) functions in a temporal sense: “when.”

[3:28]  ¹⁰ tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character which can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained reflecting the Hebrew grammatical system and the speaking voice of the poem.

[3:28]  ¹¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[3:28]  ¹² tn Heb “has laid it on him.” The verb נָטַל (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. נטל is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers’ suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 “impose” is also possible.

[6:10]  ¹³ tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.

[6:10]  ¹⁴ tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.

[2:20]  ¹⁵ tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word ֹקדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace.

[2:20]  ¹⁶ tn Or “Be quiet before him, all the earth!”

[2:13]  ¹⁷ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ¹⁸ sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.