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Ayub 11:20

Konteks

11:20 But the eyes of the wicked fail, 1 

and escape 2  eludes them;

their one hope 3  is to breathe their last.” 4 

Ratapan 2:22

Konteks

ת (Tav)

2:22 As if it were a feast day, you call 5 

enemies 6  to terrify me 7  on every side. 8 

On the day of the Lord’s anger

no one escaped or survived.

My enemy has finished off

those healthy infants whom I bore 9  and raised. 10 

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[11:20]  1 tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  2 tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  3 tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  4 tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

[2:22]  5 tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV), “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV), “You did call as in the day of an appointed feast my terrors on every side” (NASB), “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV), “As you summon to a feast day, so you summoned against me terrors on every side” (NIV), “You summoned, as on a festival, my neighbors from roundabout” (NJPS), “You invited my enemies to hold a carnival of terror all around me” (TEV), “You invited my enemies like guests for a party” (CEV).

[2:22]  6 tn The term “enemies” is supplied in the translation as a clarification.

[2:22]  7 tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (mÿguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.

[2:22]  8 tn Heb “surrounding me.”

[2:22]  9 tn The meaning of the verb טָפַח (tafakh) is debated: (1) BDB suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2). (2) HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to Akkadian tuppu “to raise children.” The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.

[2:22]  10 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life!



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