Yeremia 1:18
Konteks1:18 I, the Lord, 1 hereby promise to make you 2 as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in 3 the land, including the kings of Judah, its officials, its priests and all the people of the land.
Yehezkiel 3:8-9
Konteks3:8 “I have made your face adamant 4 to match their faces, and your forehead hard to match their foreheads. 3:9 I have made your forehead harder than flint – like diamond! 5 Do not fear them or be terrified of the looks they give you, 6 for they are a rebellious house.”
Matius 23:13-36
Konteks23:13 “But woe to you, experts in the law 7 and you Pharisees, hypocrites! 8 You keep locking people out of the kingdom of heaven! 9 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 1023:15 “Woe to you, experts in the law 11 and you Pharisees, hypocrites! You cross land and sea to make one convert, 12 and when you get one, 13 you make him twice as much a child of hell 14 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 15 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 16 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 17 and you Pharisees, hypocrites! You give a tenth 18 of mint, dill, and cumin, 19 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 20 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 21
23:25 “Woe to you, experts in the law 22 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 23 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 24 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 25 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 26 and you Pharisees, hypocrites! You 27 build tombs for the prophets and decorate the graves 28 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 29 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 30
23:34 “For this reason I 31 am sending you prophets and wise men and experts in the law, 32 some of whom you will kill and crucify, 33 and some you will flog 34 in your synagogues 35 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 36 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 37 this generation will be held responsible for all these things! 38
Lukas 9:51
Konteks9:51 Now when 39 the days drew near 40 for him to be taken up, 41 Jesus 42 set out resolutely 43 to go to Jerusalem. 44
Lukas 11:39-54
Konteks11:39 But the Lord said to him, “Now you Pharisees clean 45 the outside of the cup and the plate, but inside you are full of greed and wickedness. 46 11:40 You fools! 47 Didn’t the one who made the outside make the inside as well? 48 11:41 But give from your heart to those in need, 49 and 50 then everything will be clean for you. 51
11:42 “But woe to you Pharisees! 52 You give a tenth 53 of your mint, 54 rue, 55 and every herb, yet you neglect justice 56 and love for God! But you should have done these things without neglecting the others. 57 11:43 Woe to you Pharisees! You love the best seats 58 in the synagogues 59 and elaborate greetings 60 in the marketplaces! 11:44 Woe to you! 61 You are like unmarked graves, and people 62 walk over them without realizing it!” 63
11:45 One of the experts in religious law 64 answered him, “Teacher, when you say these things you insult 65 us too.” 11:46 But Jesus 66 replied, 67 “Woe to you experts in religious law as well! 68 You load people 69 down with burdens difficult to bear, yet you yourselves refuse to touch 70 the burdens with even one of your fingers! 11:47 Woe to you! You build 71 the tombs of the prophets whom your ancestors 72 killed. 11:48 So you testify that you approve of 73 the deeds of your ancestors, 74 because they killed the prophets 75 and you build their 76 tombs! 77 11:49 For this reason also the wisdom 78 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 79 for the blood of all the prophets that has been shed since the beginning 80 of the world, 81 11:51 from the blood of Abel 82 to the blood of Zechariah, 83 who was killed 84 between the altar and the sanctuary. 85 Yes, I tell you, it will be charged against 86 this generation. 11:52 Woe to you experts in religious law! You have taken away 87 the key to knowledge! You did not go in yourselves, and you hindered 88 those who were going in.”
11:53 When he went out from there, the experts in the law 89 and the Pharisees began to oppose him bitterly, 90 and to ask him hostile questions 91 about many things, 11:54 plotting against 92 him, to catch 93 him in something he might say.
Roma 1:16
Konteks1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 94
Roma 1:1
Konteks1:1 From Paul, 95 a slave 96 of Christ Jesus, 97 called to be an apostle, 98 set apart for the gospel of God. 99
Pengkhotbah 4:1
Konteks4:1 So 100 I again considered 101 all the oppression 102 that continually occurs 103 on earth. 104
This is what I saw: 105
The oppressed 106 were in tears, 107 but no one was comforting them;
no one delivers 108 them from the power of their oppressors. 109
Pengkhotbah 4:16
Konteks4:16 There is no end to all the people 110 nor to the past generations, 111
yet future generations 112 will not rejoice in him.
This also is profitless and like 113 chasing the wind.
[1:18] 1 tn See the note on “Jeremiah” at the beginning of v. 17.
[1:18] 2 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the
[1:18] 3 tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.
[3:8] 4 tn Heb “strong, resolute.”
[3:9] 5 tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.
[3:9] 6 tn Heb “of their faces.”
[23:13] 7 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 8 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 9 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 10 tc The most important
[23:15] 11 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 12 tn Or “one proselyte.”
[23:15] 13 tn Grk “when he becomes [one].”
[23:15] 14 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 15 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 16 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 17 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 18 tn Or “you tithe mint.”
[23:23] 19 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 20 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 21 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 22 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 23 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 24 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 25 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 26 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 27 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 28 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 29 tn Grk “fathers” (so also in v. 32).
[23:33] 30 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 31 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 32 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 33 sn See the note on crucified in 20:19.
[23:34] 34 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 35 sn See the note on synagogues in 4:23.
[23:35] 36 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 37 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 38 tn Grk “all these things will come on this generation.”
[9:51] 39 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:51] 40 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 41 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 43 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:39] 45 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 47 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 48 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 49 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 50 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 51 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 52 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 53 tn Or “you tithe mint.”
[11:42] 54 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 55 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] sn Rue was an evergreen herb used for seasoning.
[11:42] 56 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 57 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 58 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 59 sn See the note on synagogues in 4:15.
[11:43] 60 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 61 tc Most
[11:44] 62 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 63 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 64 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 65 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 66 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 68 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 69 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 70 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 71 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 72 tn Or “forefathers”; Grk “fathers.”
[11:48] 73 tn Grk “you are witnesses and approve of.”
[11:48] 74 tn Or “forefathers”; Grk “fathers.”
[11:48] 75 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 76 tn “Their,” i.e., the prophets.
[11:48] 77 tc The majority of
[11:49] 78 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 79 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 80 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 81 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 82 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 83 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 84 tn Or “who perished.”
[11:51] 85 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 86 tn Or “required from.”
[11:52] 87 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 88 tn Or “you tried to prevent.”
[11:53] 89 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 91 tn For this term see L&N 33.183.
[11:54] 92 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 93 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[1:16] 94 sn Here the Greek refers to anyone who is not Jewish.
[1:1] 95 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 96 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 97 tc Many important
[1:1] 98 tn Grk “a called apostle.”
[1:1] 99 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[4:1] 100 tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”
[4:1] sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).
[4:1] 101 tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.
[4:1] 102 tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).
[4:1] 103 tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).
[4:1] 104 tn Heb “under the sun.”
[4:1] 105 tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).
[4:1] 106 tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.
[4:1] 107 tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).
[4:1] 108 tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
[4:1] 109 tn Heb “from the hand of their oppressors is power.”
[4:16] 110 tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).
[4:16] 111 tn Heb “those who were before them.”
[4:16] 112 tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).
[4:16] 113 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
