1 Raja-raja 13:24-26

13:24 As the prophet from Judah was traveling, a lion attacked him on the road and killed him. ¹  His corpse was lying on the road, and the donkey and the lion just stood there beside it. ²  13:25 Some men came by ³  and saw the corpse lying in the road with the lion standing beside it. ⁴  They went and reported what they had seen ⁵  in the city where the old prophet lived. 13:26 When the old prophet who had invited him to his house heard the news, ⁶  he said, “It is the prophet ⁷  who rebelled against the Lord. ⁸  The Lord delivered him over to the lion and it ripped him up ⁹  and killed him, just as the Lord warned him.” ¹⁰ 

1 Raja-raja 20:36

20:36 So the prophet ¹¹  said to him, “Because you have disobeyed the Lord, as soon as you leave me a lion will kill you.” When he left him, a lion attacked and killed him.

Ayub 10:16-17

10:16 If I lift myself up, ¹² 

you hunt me as a fierce lion, ¹³ 

and again ¹⁴  you display your power ¹⁵  against me.

10:17 You bring new witnesses ¹⁶  against me,

and increase your anger against me;

relief troops ¹⁷  come against me.

Ayub 16:12-14

16:12 I was in peace, and he has shattered me. ¹⁸ 

He has seized me by the neck and crushed me. ¹⁹ 

He has made me his target;

16:13 his archers ²⁰  surround me.

Without pity ²¹  he pierces ²²  my kidneys

and pours out my gall ²³  on the ground.

16:14 He breaks through against me, time and time again; ²⁴ 

he rushes ²⁵  against me like a warrior.

Mazmur 39:10

39:10 Please stop wounding me! ²⁶ 

You have almost beaten me to death! ²⁷ 

Mazmur 50:22

50:22 Carefully consider this, you who reject God! ²⁸ 

Otherwise I will rip you to shreds ²⁹ 

and no one will be able to rescue you.

Mazmur 51:8

51:8 Grant me the ultimate joy of being forgiven! ³⁰ 

May the bones ³¹  you crushed rejoice! ³² 

Daniel 6:24

6:24 The king gave another order, ³³  and those men who had maliciously accused ³⁴  Daniel were brought and thrown ³⁵  into the lions’ den – they, their children, and their wives. ³⁶  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

Hosea 5:14

The Lion Will Carry Israel Off Into Exile

5:14 I will be like a lion to Ephraim,

like a young lion to the house of Judah.

I myself will tear them to pieces,

then I will carry them off, and no one will be able to rescue them!

Hosea 5:1

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ³⁷ 

Listen closely, ³⁸  O king! ³⁹ 

For judgment is about to overtake you! ⁴⁰ 

For you were like a trap ⁴¹  to Mizpah, ⁴² 

like a net ⁴³  spread out to catch Tabor. ⁴⁴ 

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[13:24]  ¹ tn Heb “and he went and a lion met him in the road and killed him.”

[13:24]  ² tn Heb “and his corpse fell on the road, and the donkey was standing beside it, and the lion was standing beside the corpse.”

[13:25]  ³ tn Heb “Look, men were passing by.”

[13:25]  ⁴ tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.

[13:25]  ⁵ tn The words “what they had seen” are supplied in the translation for clarification.

[13:26]  ⁶ tn Heb “and the prophet who had brought him back from the road heard.”

[13:26]  ⁷ tn Heb “the man of God.”

[13:26]  ⁸ tn Heb “the mouth of the Lord.”

[13:26]  ⁹ tn Heb “broke him,” or “crushed him.”

[13:26]  ¹⁰ tn Heb “according to the word of the Lord which he spoke to him.”

[20:36]  ¹¹ tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

[10:16]  ¹² tn The MT has the 3rd person of the verb, “and he lifts himself up.” One might assume that the subject is “my head” – but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16,” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yagea’, “exhausted”) for יִגְאֶה (yig’eh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.

[10:16]  ¹³ sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.

[10:16]  ¹⁴ tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g).

[10:16]  ¹⁵ tn The form is the Hitpael of פָּלָא (pala’, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job.

[10:17]  ¹⁶ tn The text has “you renew/increase your witnesses.” This would probably mean Job’s sufferings, which were witness to his sins. But some suggested a different word here, one that is cognate to Arabic ’adiya, “to be an enemy; to be hostile”: thus “you renew your hostility against me.” Less convincing are suggestions that the word is cognate to Ugaritic “troops” (see W. G. E. Watson, “The Metaphor in Job 10,17,” Bib 63 [1982]: 255-57).

[10:17]  ¹⁷ tn The Hebrew simply says “changes and a host are with me.” The “changes and a host” is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God – always fresh attacks.

[16:12]  ¹⁸ tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.

[16:12]  ¹⁹ tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”

[16:13]  ²⁰ tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.

[16:13]  ²¹ tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.

[16:13]  ²² tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.

[16:13]  ²³ tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.

[16:14]  ²⁴ tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”

[16:14]  ²⁵ tn Heb “runs.”

[39:10]  ²⁶ tn Heb “remove from upon me your wound.”

[39:10]  ²⁷ tn Heb “from the hostility of your hand I have come to an end.”

[50:22]  ²⁸ tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ²⁹ sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[51:8]  ³⁰ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ³¹ sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ³² tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[6:24]  ³³ tn Aram “said.”

[6:24]  ³⁴ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ³⁵ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ³⁶ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[5:1]  ³⁷ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ³⁸ tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ³⁹ tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ⁴⁰ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ⁴¹ sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ⁴² tn Heb “you were a trap to Mizpah.”

[5:1]  ⁴³ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ⁴⁴ tn Heb “and a net spread out over Tabor.”

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.