Discovery BoxLuke 16:14
Context16:14 The Pharisees 1 (who loved money) heard all this and ridiculed 2 him.
Genesis 37:19-20
Context37:19 They said to one another, “Here comes this master of dreams! 3 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 4 animal ate him. Then we’ll see how his dreams turn out!” 5
Psalms 4:2
Context4:2 You men, 6 how long will you try to turn my honor into shame? 7
How long 8 will you love what is worthless 9
and search for what is deceptive? 10 (Selah)
Psalms 35:15
Context35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 11
They tore at me without stopping to rest. 12
Psalms 35:19-25
Context35:19 Do not let those who are my enemies for no reason 13 gloat 14 over me!
Do not let those who hate me without cause carry out their wicked schemes! 15
35:20 For they do not try to make peace with others, 16
but plan ways to deceive those who are unsuspecting. 17
35:21 They are ready to devour me; 18
they say, “Aha! Aha! We’ve got you!” 19
35:22 But you take notice, 20 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 21 and vindicate me! 22
My God and Lord, defend my just cause! 23
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 24 over me!
35:25 Do not let them say to themselves, 25 “Aha! We have what we wanted!” 26
Do not let them say, “We have devoured him!”
Psalms 69:7-12
Context69:7 For I suffer 27 humiliation for your sake 28
and am thoroughly disgraced. 29
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 30
69:9 Certainly 31 zeal for 32 your house 33 consumes me;
I endure the insults of those who insult you. 34
69:10 I weep and refrain from eating food, 35
which causes others to insult me. 36
69:11 I wear sackcloth
and they ridicule me. 37
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 38
Psalms 69:26
Context69:26 For they harass 39 the one whom you discipline; 40
they spread the news about the suffering of those whom you punish. 41
Psalms 71:11
Context71:11 They say, 42 “God has abandoned him.
Run and seize him, for there is no one who will rescue him!”
Isaiah 49:7
Context49:7 This is what the Lord,
the protector 43 of Israel, their Holy One, 44 says
to the one who is despised 45 and rejected 46 by nations, 47
a servant of rulers:
“Kings will see and rise in respect, 48
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
Isaiah 53:3
Context53:3 He was despised and rejected by people, 49
one who experienced pain and was acquainted with illness;
people hid their faces from him; 50
he was despised, and we considered him insignificant. 51
Lamentations 3:14
Context
[16:14] 1 sn See the note on Pharisees in 5:17.
[16:14] 2 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[37:19] 3 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
[37:20] 4 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
[37:20] 5 tn Heb “what his dreams will be.”
[4:2] 7 tn Heb “how long my honor to shame?”
[4:2] 8 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 10 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[35:15] 11 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 12 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:19] 13 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 15 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 16 tn Heb “for they do not speak peace.”
[35:20] 17 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 18 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 19 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[35:22] 20 tn Heb “you see, O
[35:23] 21 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
[35:23] 22 tn Heb “for my justice.”
[35:23] 23 tn Heb “for my cause.”
[35:25] 25 tn Heb “in their heart[s].”
[35:25] 26 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
[69:7] 27 tn Heb “carry, bear.”
[69:7] 28 tn Heb “on account of you.”
[69:7] 29 tn Heb “and shame covers my face.”
[69:8] 30 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 31 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 32 tn Or “devotion to.”
[69:9] 33 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 34 tn Heb “the insults of those who insult you fall upon me.”
[69:10] 35 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 36 tn Heb “and it becomes insults to me.”
[69:11] 37 tn Heb “and I am an object of ridicule to them.”
[69:12] 38 tn Heb “the mocking songs of the drinkers of beer.”
[69:26] 39 tn Or “persecute”; Heb “chase.”
[69:26] 40 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 41 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[49:7] 43 tn Heb “redeemer.” See the note at 41:14.
[49:7] 44 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 45 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 46 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 47 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 48 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
[53:3] 49 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 50 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 51 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[3:14] 52 tc The MT reads עַמִּי (’ammi, “my people”). Many medieval Hebrew
[3:14] 53 tn The noun נְגִינָה (nÿginah) is a musical term: (1) “music” played on strings (Isa 38:20; Lam 5:14), (2) a technical musical term (Pss 4:1; 6:1; 54:1; 55:1; 67:1; 76:1; Hab 3:19) and (3) “mocking song” (Pss 69:13; 77:7; Job 30:9; Lam 3:14). The parallelism with שׂחוֹק “laughingstock” indicates that the latter category of meaning is in view.
[3:14] 54 tn Heb “all of the day.” The idiom כָּל־הַיּוֹם (kol-hayyom, “all day”) means “continually” (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13; 3:3, 62; Hos 12:2).
