Kejadian 14:22
Konteks14:22 But Abram replied to the king of Sodom, “I raise my hand 1 to the Lord, the Most High God, Creator of heaven and earth, and vow 2
Mazmur 28:2
Konteks28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 3 toward your holy temple! 4
Mazmur 63:4
Konteks63:4 For this reason 5 I will praise you while I live;
in your name I will lift up my hands. 6
Mazmur 134:2
Konteks134:2 Lift your hands toward the sanctuary
and praise the Lord!
Mazmur 141:2
Konteks141:2 May you accept my prayer like incense,
my uplifted hands like the evening offering! 7
Ratapan 3:41
Konteks3:41 Let us lift up our hearts 8 and our hands
to God in heaven:
Ratapan 3:1
Konteksא (Alef) 9
3:1 I am the man 10 who has experienced 11 affliction
from the rod 12 of his wrath.
Titus 2:8
Konteks2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, 13 because he has nothing evil to say about us.
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[14:22] 1 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”
[14:22] 2 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
[28:2] 3 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 4 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[63:4] 5 tn Or perhaps “then.”
[63:4] 6 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[141:2] 7 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
[3:41] 8 tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew
[3:1] 9 sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.
[3:1] 10 tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”
[3:1] 11 tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.
[3:1] 12 tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).