1 Raja-raja 20:37

20:37 He found another man and said, “Wound me!” So the man wounded him severely. ¹ 

Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ²  are reminders and object lessons ³  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 20:2-3

20:2 At that time the Lord announced through ⁴  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ⁵  and barefoot. 20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush,

Yeremia 27:2-3

27:2 The Lord told me, ⁶  “Make a yoke ⁷  out of leather straps and wooden crossbars and put it on your neck. 27:3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, ⁸  and Sidon. ⁹  Send them through ¹⁰  the envoys who have come to Jerusalem ¹¹  to King Zedekiah of Judah.

Yehezkiel 4:3

4:3 Then for your part take an iron frying pan ¹²  and set it up as an iron wall between you and the city. Set your face toward it. It is to be under siege; you are to besiege it. This is a sign ¹³  for the house of Israel.

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ¹⁴  he must deny ¹⁵  himself, take up his cross, ¹⁶  and follow me.

[20:37]  ¹ tn Heb “and the man wounded him, wounding and bruising.”

[8:18]  ² sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ³ tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[20:2]  ⁴ tn Heb “spoke by the hand of.”

[20:2]  ⁵ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

[27:2]  ⁶ tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But the rest of the passage reports the narrative in first person. Thus the text reads here “Thus the Lord said to me…” In vv. 12, 16 the narrative picks up in first person report and never indicates that Jeremiah carried out the command in vv. 2-4 that introduces the message which he repeats in summary form himself to Zedekiah. The report is thus an “unedited” first person report. This may create some confusion for some readers, but it is best to leave it in first person here because of the continuation in vv. 12, 16.

[27:2]  ⁷ sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35) and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1-13. (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel’s failure to remain spiritually “subject” or faithful to God.

[27:3]  ⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[27:3]  ⁹ sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.

[27:3]  map For the location of Sidon see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ¹⁰ tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them.

[27:3]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ¹² tn Or “a griddle,” that is, some sort of plate for cooking.

[4:3]  ¹³ tn That is, a symbolic object lesson.

[16:24]  ¹⁴ tn Grk “to come after me.”

[16:24]  ¹⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ¹⁶ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.