2 Samuel 1:23
Konteks1:23 Saul and Jonathan were greatly loved 1 during their lives,
and not even in their deaths were they separated.
They were swifter than eagles, stronger than lions.
Ulangan 4:7-8
Konteks4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him? 4:8 And what other great nation has statutes and ordinances as just 2 as this whole law 3 that I am about to share with 4 you today?
Ulangan 4:1
Konteks4:1 Now, Israel, pay attention to the statutes and ordinances 5 I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 6 is giving you.
1 Samuel 31:8
Konteks31:8 The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his three sons lying dead 7 on Mount Gilboa.
Yesaya 4:2
Konteksthe crops given by the Lord will bring admiration and honor; 9
the produce of the land will be a source of pride and delight
to those who remain in Israel. 10
Yesaya 53:2
Konteks53:2 He sprouted up like a twig before God, 11
like a root out of parched soil; 12
he had no stately form or majesty that might catch our attention, 13
no special appearance that we should want to follow him. 14
Ratapan 2:1
Konteksא (Alef)
2:1 Alas! 15 The Lord 16 has covered
Daughter Zion 17 with his anger. 18
He has thrown down the splendor of Israel
from heaven to earth;
he did not protect 19 his temple 20
when he displayed his anger. 21
Zakharia 11:7
Konteks11:7 So I 22 began to shepherd the flock destined for slaughter, the most afflicted 23 of all the flock. Then I took two staffs, 24 calling one “Pleasantness” 25 and the other “Binders,” 26 and I tended the flock.
Zakharia 11:10
Konteks11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people.
[1:23] 1 tn Heb “beloved and dear.”
[4:8] 2 tn Or “pure”; or “fair”; Heb “righteous.”
[4:8] 3 tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
[4:8] 4 tn Heb “place before.”
[4:1] 5 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
[4:1] 6 tn Heb “fathers” (also in vv. 31, 37).
[4:2] 8 tn Or “in that day” (KJV).
[4:2] 9 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
[4:2] 10 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
[53:2] 11 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 12 sn The metaphor in this verse suggests insignificance.
[53:2] 13 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 14 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[2:1] 15 tn See the note at 1:1.
[2:1] 16 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[2:1] 17 sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.
[2:1] 18 tn The verb יָעִיב (ya’iv) is a hapax legomenon (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (’av, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect 3rd person masculine singular from עוֹב (’ov) meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb “to blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.
[2:1] 19 tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.
[2:1] 20 tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”) is always used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם). It usually refers to the
[2:1] 21 tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath” also functions as a title in a technical sense.
[11:7] 22 sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the
[11:7] 23 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.
[11:7] 24 sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.
[11:7] 25 tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”
[11:7] sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the
[11:7] 26 tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).
[11:7] sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
