2 Tawarikh 16:10

16:10 Asa was so angry at the prophet, he put him in jail. ¹  Asa also oppressed some of the people at that time.

Ayub 13:27

13:27 And you put my feet in the stocks ² 

and you watch all my movements; ³ 

you put marks ⁴  on the soles of my feet.

Ayub 33:11

33:11 ⁵ He puts my feet in shackles;

he watches closely all my paths.’

Mazmur 105:18

105:18 The shackles hurt his feet; ⁶ 

his neck was placed in an iron collar, ⁷ 

Yeremia 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ⁸  Then he put him in the stocks ⁹  which were at the Upper Gate of Benjamin in the Lord’s temple. ¹⁰ 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ¹¹  He has put you in charge in the Lord’s temple of controlling ¹²  any lunatic ¹³  who pretends to be a prophet. ¹⁴  And it is your duty to put any such person in the stocks ¹⁵  with an iron collar around his neck. ¹⁶ 

[16:10]  ¹ tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”

[13:27]  ² tn The word occurs here and in Job 33:11. It could be taken as “stocks,” in which the feet were held fast; or it could be “shackles,” which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing.

[13:27]  ³ tn The word means “ways; roads; paths,” but it is used here in the sense of the “way” in which one goes about his activities.

[13:27]  ⁴ tn The verb תִּתְחַקֶּה (titkhaqqeh) is a Hitpael from the root חָקָה (khaqah, parallel to חָקַק, khaqaq). The word means “to engrave” or “to carve out.” This Hitpael would mean “to imprint something on oneself” (E. Dhorme [Job, 192] says on one’s mind, and so derives the meaning “examine.”). The object of this is the expression “on the roots of my feet,” which would refer to where the feet hit the ground. Since the passage has more to do with God’s restricting Job’s movement, the translation “you set a boundary to the soles of my feet” would be better than Dhorme’s view. The image of inscribing or putting marks on the feet is not found elsewhere. It may be, as Pope suggests, a reference to marking the slaves to make tracking them easier. The LXX has “you have penetrated to my heels.”

[33:11]  ⁵ sn See Job 13:27.

[105:18]  ⁶ tn Heb “they afflicted his feet with shackles.”

[105:18]  ⁷ tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.

[20:2]  ⁸ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ⁹ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ¹⁰ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[29:26]  ¹¹ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ¹² tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ¹³ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹⁴ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹⁵ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹⁶ tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).