Yeremia 30:12
Konteks30:12 Moreover, 1 the Lord says to the people of Zion, 2
“Your injuries are incurable;
your wounds are severe. 3
Yeremia 30:17
Konteks30:17 Yes, 4 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 5
For you have been called an outcast,
Zion, whom no one cares for.”
Yeremia 46:11
Konteks46:11 Go up to Gilead and get medicinal ointment, 6
you dear poor people of Egypt. 7
But it will prove useless no matter how much medicine you use; 8
there will be no healing for you.
Ayub 34:6
Konteks34:6 Concerning my right, should I lie? 9
My wound 10 is incurable,
although I am without transgression.’ 11
Ayub 34:29
Konteks34:29 But if God 12 is quiet, who can condemn 13 him?
If he hides his face, then who can see him?
Yet 14 he is over the individual and the nation alike, 15
Yesaya 30:13-14
Konteks30:13 So this sin will become your downfall.
You will be like a high wall
that bulges and cracks and is ready to collapse;
it crumbles suddenly, in a flash. 16
30:14 It shatters in pieces like a clay jar,
so shattered to bits that none of it can be salvaged. 17
Among its fragments one cannot find a shard large enough 18
to scoop a hot coal from a fire 19
or to skim off water from a cistern.” 20
Hosea 5:12-13
Konteks5:12 I will be like a moth to Ephraim,
like wood rot 21 to the house of Judah.
5:13 When Ephraim saw 22 his sickness
and Judah saw his wound,
then Ephraim turned 23 to Assyria,
and begged 24 its great king 25 for help.
But he will not be able to heal you!
He cannot cure your wound! 26
Mikha 1:9
Konteks1:9 For Samaria’s 27 disease 28 is incurable.
It has infected 29 Judah;
it has spread to 30 the leadership 31 of my people
and has even contaminated Jerusalem! 32
Maleakhi 4:1-2
Konteks4:1 (3:19) 33 “For indeed the day 34 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 35 will not leave even a root or branch. 4:2 But for you who respect my name, the sun of vindication 36 will rise with healing wings, 37 and you will skip about 38 like calves released from the stall.
[30:12] 1 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
[30:12] 2 tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
[30:12] 3 sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
[30:17] 4 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
[30:17] 5 tn Heb “Oracle of the
[46:11] 6 tn Heb “balm.” See 8:22 and the notes on this phrase there.
[46:11] 7 sn Heb “Virgin Daughter of Egypt.” See the study note on Jer 14:17 for the significance of the use of this figure. The use of the figure here perhaps refers to the fact that Egypt’s geographical isolation allowed her safety and protection that a virgin living at home would enjoy under her father’s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine she had forfeited that safety and protection and was now suffering for it.
[46:11] 8 tn Heb “In vain you multiply [= make use of many] medicines.”
[34:6] 9 tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.
[34:6] 10 tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.
[34:6] 11 tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.
[34:29] 12 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[34:29] 13 tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.
[34:29] 14 tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).
[34:29] 15 tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”
[30:13] 16 tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.
[30:14] 17 tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”
[30:14] 18 tn The words “large enough” are supplied in the translation for clarification.
[30:14] 19 tn Heb “to remove fire from the place of kindling.”
[30:14] 20 tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.
[5:12] 21 tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).
[5:13] 22 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
[5:13] 23 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
[5:13] 24 tn Heb “sent to” (so KJV, NIV, NRSV).
[5:13] 25 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.
[5:13] 26 tn Heb “your wound will not depart from you.”
[5:13] sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.
[1:9] 27 tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.
[1:9] 28 tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.
[1:9] tn Or “wound.”
[1:9] 31 tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.
[1:9] 32 tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.
[1:9] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:1] 33 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
[4:1] 34 sn This day is the well-known “day of the
[4:1] 35 tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.
[4:2] 36 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
[4:2] sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the
[4:2] 37 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
