Yesaya 12:1-6
Konteks12:1 At that time 1 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 2
I will trust in him 3 and not fear.
For the Lord gives me strength and protects me; 4
he has become my deliverer.” 5
12:3 Joyfully you will draw water
from the springs of deliverance. 6
12:4 At that time 7 you will say:
“Praise the Lord!
Ask him for help! 8
Publicize his mighty acts among the nations!
Make it known that he is unique! 9
12:5 Sing to the Lord, for he has done magnificent things,
let this be known 10 throughout the earth!
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 11 acts mightily 12 among you!”
Keluaran 15:1-21
Konteks15:1 13 Then Moses and the Israelites sang 14 this song to the Lord. They said, 15
“I will sing 16 to the Lord, for he has triumphed gloriously, 17
the horse and its rider 18 he has thrown into the sea.
15:2 The Lord 19 is my strength and my song, 20
and he has become my salvation.
This is my God, and I will praise him, 21
my father’s God, and I will exalt him.
15:3 The Lord is a warrior, 22
the Lord is his name. 23
15:4 The chariots of Pharaoh 24 and his army he has thrown into the sea,
and his chosen 25 officers were drowned 26 in the Red Sea.
15:5 The depths have covered them, 27
they went down to the bottom 28 like a stone.
15:6 Your right hand, O Lord, was majestic 29 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 30 you have overthrown 31
those who rise up against you. 32
You sent forth 33 your wrath; 34
it consumed them 35 like stubble.
15:8 By the blast of your nostrils 36 the waters were piled up,
the flowing water stood upright like a heap, 37
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 38 I will overtake,
I will divide the spoil;
my desire 39 will be satisfied on them.
I will draw 40 my sword, my hand will destroy them.’ 41
15:10 But 42 you blew with your breath, and 43 the sea covered them.
They sank 44 like lead in the mighty waters.
15:11 Who is like you, 45 O Lord, among the gods? 46
Who is like you? – majestic in holiness, fearful in praises, 47 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 48
15:13 By your loyal love you will lead 49 the people whom 50 you have redeemed;
you will guide 51 them by your strength to your holy dwelling place.
15:14 The nations will hear 52 and tremble;
anguish 53 will seize 54 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 55
trembling will seize 56 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 57 will fall 58 on them;
by the greatness 59 of your arm they will be as still as stone 60
until 61 your people pass by, O Lord,
until the people whom you have bought 62 pass by.
15:17 You will bring them in 63 and plant them in the mountain 64 of your inheritance,
in the place you made 65 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
15:18 The Lord will reign forever and ever!
15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”
15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 66 15:21 Miriam sang in response 67 to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” 68
Yudas 1:1
Konteks1:1 From Jude, 69 a slave 70 of Jesus Christ and brother of James, 71 to those who are called, wrapped in the love of 72 God the Father and kept for 73 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 74 a slave 75 of Jesus Christ and brother of James, 76 to those who are called, wrapped in the love of 77 God the Father and kept for 78 Jesus Christ.
1 Samuel 2:1-10
Konteks“My heart rejoices in the Lord;
my horn 80 is exalted high because of the Lord.
I loudly denounce 81 my enemies,
for I am happy that you delivered me. 82
2:2 No one is holy 83 like the Lord!
There is no one other than you!
There is no rock 84 like our God!
2:3 Don’t keep speaking so arrogantly, 85
letting proud talk come out of your mouth!
For the Lord is a God who knows;
he 86 evaluates what people do.
2:4 The bows of warriors are shattered,
but those who stumble find their strength reinforced.
2:5 Those who are well-fed hire themselves out to earn food,
but the hungry no longer lack.
Even 87 the barren woman gives birth to seven, 88
but the one with many children withers away. 89
2:6 The Lord both kills and gives life;
he brings down to the grave 90 and raises up.
2:7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
2:8 He lifts the weak 91 from the dust;
he raises 92 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 93
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 94 his holy ones, 95
but the wicked are made speechless in the darkness,
for it is not by one’s own strength that one prevails.
2:10 The Lord shatters 96 his adversaries; 97
he thunders against them from 98 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 99 his king
and exalt the power 100 of his anointed one.” 101
Mazmur 18:1
KonteksFor the music director; by the Lord’s servant David, who sang 103 to the Lord the words of this song when 104 the Lord rescued him from the power 105 of all his enemies, including Saul. 106
“I love 108 you, Lord, my source of strength! 109
Mazmur 30:11-12
Konteks30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 110
30:12 So now 111 my heart 112 will sing to you and not be silent;
O Lord my God, I will always 113 give thanks to you.
Mazmur 107:17-22
Konteks107:17 They acted like fools in their rebellious ways, 114
and suffered because of their sins.
107:18 They lost their appetite for all food, 115
and they drew near the gates of death.
107:19 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:20 He sent them an assuring word 116 and healed them;
he rescued them from the pits where they were trapped. 117
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 118
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 119
Mazmur 116:1-4
Konteks116:1 I love the Lord
because he heard my plea for mercy, 121
As long as I live, I will call to him when I need help. 123
116:3 The ropes of death tightened around me, 124
the snares 125 of Sheol confronted me.
I was confronted 126 with trouble and sorrow.
116:4 I called on the name of the Lord,
“Please Lord, rescue my life!”
Mazmur 118:18-19
Konteks118:18 The Lord severely 127 punished me,
but he did not hand me over to death.
118:19 Open for me the gates of the just king’s temple! 128
I will enter through them and give thanks to the Lord.
Yunus 2:1-9
Konteks2:1 Jonah prayed to the Lord his God from the stomach of the fish 2:2 and said,
“I 129 called out to the Lord from my distress,
and he answered me; 130
from the belly of Sheol 131 I cried out for help,
and you heard my prayer. 132
2:3 You threw me 133 into the deep waters, 134
into the middle 135 of the sea; 136
the ocean current 137 engulfed 138 me;
all the mighty waves 139 you sent 140 swept 141 over me. 142
2:4 I thought 143 I had been banished from your sight, 144
that I would never again 145 see your holy temple! 146
2:5 Water engulfed me up to my neck; 147
the deep ocean 148 surrounded me;
seaweed 149 was wrapped around my head.
2:6 I went down 150 to the very bottoms 151 of the mountains; 152
the gates 153 of the netherworld 154 barred me in 155 forever; 156
but you brought me 157 up from the Pit, 158 O Lord, my God.
2:7 When my life 159 was ebbing away, 160 I called out to 161 the Lord,
and my prayer came to your holy temple. 162
2:8 Those who worship 163 worthless idols 164 forfeit the mercy that could be theirs. 165
2:9 But as for me, I promise to offer a sacrifice to you with a public declaration 166 of praise; 167
[12:1] 1 tn Or “in that day” (KJV).
[12:2] 2 tn Or “salvation” (KJV, NIV, NRSV).
[12:2] 3 tn The words “in him” are supplied in the translation for clarification.
[12:2] 4 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
[12:2] 5 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
[12:3] 6 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
[12:3] sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.
[12:4] 7 tn Or “in that day” (KJV).
[12:4] 8 tn Heb “call in his name,” i.e., “invoke his name.”
[12:4] 9 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
[12:5] 10 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.
[12:6] 11 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[12:6] 12 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
[15:1] 13 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 14 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 15 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 16 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 17 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 18 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 19 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 20 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 21 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[15:3] 22 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
[15:3] 23 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the
[15:4] 24 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 25 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 26 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 27 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 28 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 29 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 30 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 31 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 32 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 33 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 34 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 35 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 36 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 37 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 38 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 39 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 40 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 41 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 42 tn “But” has been supplied here.
[15:10] 43 tn Here “and” has been supplied.
[15:10] 44 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 45 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 46 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 47 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 48 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 49 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 50 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 51 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 52 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
[15:14] 53 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 54 tn The verb is again a prophetic perfect.
[15:15] 55 tn This is a prophetic perfect.
[15:15] 56 tn This verb is imperfect tense.
[15:16] 57 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 58 tn The form is an imperfect.
[15:16] 59 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 60 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 61 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 62 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[15:17] 63 tn The verb is imperfect.
[15:17] 64 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 65 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[15:20] 66 sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
[15:21] 67 tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
[15:21] 68 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
[1:1] 69 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 70 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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 a Jew 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] 71 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 72 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 73 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 74 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 75 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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 a Jew 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] 76 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 77 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 78 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[2:1] 79 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 80 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
[2:1] 81 tn Heb “my mouth opens wide against.”
[2:1] 82 tn Heb “for I rejoice in your deliverance.”
[2:2] 83 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
[2:2] 84 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
[2:3] 85 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
[2:3] 86 tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew
[2:5] 87 tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
[2:5] 88 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
[2:6] 90 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
[2:8] 91 tn Or “lowly”; Heb “insignificant.”
[2:8] 92 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 93 tn Heb “a seat of honor.”
[2:9] 94 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:9] 95 tc The translation follows the Qere and many medieval Hebrew
[2:10] 96 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 97 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 98 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 99 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 100 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 101 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[18:1] 102 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
[18:1] 104 tn Heb “in the day,” or “at the time.”
[18:1] 106 tn Heb “and from the hand of Saul.”
[18:1] 107 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
[18:1] 108 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
[18:1] 109 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
[30:11] 110 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[30:12] 111 tn Heb “so that”; or “in order that.”
[30:12] 112 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
[107:17] 114 tn Heb “fools [they were] because of the way of their rebellion.”
[107:18] 115 tn Heb “all food their appetite loathed.”
[107:20] 116 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
[107:20] 117 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
[107:21] 118 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:22] 119 tn Heb “and let them proclaim his works with a ringing cry.”
[116:1] 120 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
[116:1] 121 tn Heb “I love because the
[116:2] 122 tn Heb “because he turned his ear to me.”
[116:2] 123 tn Heb “and in my days I will cry out.”
[116:3] 124 tn Heb “surrounded me.”
[116:3] 125 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 126 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[118:18] 127 tn The infinitive absolute emphasizes the following verbal idea.
[118:19] 128 tn Heb “the gates of justice.” The gates of the
[2:2] 129 sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the
[2:2] 130 tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”
[2:2] sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the
[2:2] 131 sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.
[2:2] 132 tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.
[2:3] 133 tn Or “You had thrown me.” Verse 3 begins the detailed description of Jonah’s plight, which resulted from being thrown into the sea.
[2:3] 134 tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”
[2:3] 135 tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”
[2:3] 136 tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.
[2:3] 137 tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.
[2:3] 138 tn Heb “surrounded” (so NRSV); NAB “enveloped.”
[2:3] 139 tn Heb “your breakers and your waves.” This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: “your breaking waves.”
[2:3] 140 tn Heb “your… your…” The 2nd person masculine singular suffixes on מִשְׁבָּרֶיךָ וְגַלֶּיךָ (mishbarekha vÿgallekha, “your breakers and your waves”) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: “all the gales of the sea and its billows.”
[2:3] 141 tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”
[2:3] 142 sn Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10.
[2:4] 143 tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).
[2:4] 144 tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.
[2:4] 145 tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the
(vv. 3-6a) and the
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.
[2:4] sn Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv.8-9). Jonah, who had been trying to escape the
[2:4] 146 tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.
[2:5] 147 tn Heb “as far as the throat.” The noun נֶפֶשׁ (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. נֶפֶשׁ 2). The water was up to Jonah’s neck (and beyond), so that his life was in great danger (cf. Ps 69:1).
[2:5] 148 tn Or “the deep; the abyss” (תְּהוֹם, tÿhom). The simple “ocean” is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27-28) and speaks of the sea at its vastest (Job 38:16-18; Ps 36:6; 104:5-9).
[2:5] 149 tc The consonantal form סוף (svf) is vocalized by the MT as סוּף (suf, “reed”) but the LXX’s ἐσχάτη (escath, “end”) reflects a vocalization of סוֹף (sof, “end”). The reading in Tg. Jonah 2:5 interpreted this as a reference to the Reed Sea (also known as the Red Sea). In fact, the Jewish Midrash known as Pirqe Rabbi Eliezer 10 states that God showed Jonah the way by which the Israelites had passed through the Red Sea. The MT vocalization tradition is preferred.
[2:5] tn The noun סוּף (suf) normally refers to “reeds” – freshwater plants that grow in Egyptian rivers and marshes (Exod 2:3,5; Isa 10:19) – but here it refers to “seaweed” (HALOT 747 s.v. סוּף 1). Though the same freshwater plants do not grow in the Mediterranean, the name may be seen to fit similarly long plants growing in seawater.
[2:6] 150 tn Jonah began going “down” (יָרַד, yarad) in chap. 1 (vv. 3, 5; see also 1:15; 2:2-3).
[2:6] 151 tc The MT לְקִצְבֵי הָרִים (lÿqitsve harim, “to the extremities [i.e., very bottoms] of the mountains”) is a bit unusual, appearing only here in the Hebrew Bible. Therefore, the BHS editors suggest a conjectural emendation of the MT’s לְקִצְבֵי (“to the extremities”) to לְקַצְוֵי (lÿqatswey, “to the ends [of the mountains])” based on orthographic confusion between vav (ו) and bet (ב). However, the phrase קצבי הרים does appear in the OT Apocrypha in Sir 16:19; therefore, it is not without precedent. Since Jonah emphasizes that he descended, as it were, to the very gates of the netherworld in the second half of this verse, it would be appropriate for Jonah to say that he went down “to the extremities [i.e., very bottoms] of the mountains” (לְקִצְבֵי הָרִים). Therefore, the MT may be retained with confidence.
[2:6] tn The noun קֶצֶב (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means “extremity; bottom” (BDB 891 s.v. קֶצֶב 2). The exact phrase קצבי הרים (“the extremities [bottoms] of the mountains”) is used in the OT Apocrypha once in Sir 16:19.
[2:6] 152 tn Some English versions (e.g., NEB, NRSV) have connected the “bottoms of the mountains” with the preceding – “weeds were wrapped around my head at the bottoms of the mountains” – and connect “I went down” with “the earth.” Such a connection between “I went down” and “the earth” is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ’artsah) or with a Hebrew preposition before “earth” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.”
[2:6] 153 tn Heb “As for the earth, its bars…” This phrase is a rhetorical nominative construction (also known as casus pendens) in which the noun הָאָרֶץ (ha’arets, “the earth”) stands grammatically isolated and in an emphatic position prior to the third feminine singular suffix that picks up on it in בְּרִחֶיהָ (bÿrikheha, “its bars”; see IBHS 128-30 §8.3). This construction is used to emphasize the subject, in this case, the “bars of the netherworld.” The word translated “bars” appears elsewhere to speak of bars used in constructing the sides of the tabernacle and often of crossbars (made of wood or metal) associated with the gates of fortified cities (cf. Exod 36:31-34; Judg 16:3; 1 Kgs 4:13; Neh 3:3; Pss 107:16; 147:13; Isa 45:1-2).
[2:6] 154 tn Heb “the earth.” The noun אֶרֶץ (’erets) usually refers to the “earth” but here refers to the “netherworld” (e.g., Job 10:21, 22; Ps 139:15; Isa 26:19; 44:23; BDB 76 s.v. אֶרֶץ 2.g). This is parallel to the related Akkadian term irsitu used in the phrase “the land of no return,” that is, the netherworld. This refers to the place of the dead (along with “belly of Sheol,” v. 2, and “the grave,” v. 6), which is sometimes described as having “gates” (Job 38:17; Ps 107:18).
[2:6] 155 tn Heb “behind me.” The preposition בַּעַד (ba’ad) with a pronominal suffix and with the meaning “behind” is found also in Judg 3:23. Jonah pictures himself as closed in and so unable to escape death. Having described how far he had come (totally under water and “to the ends of mountains”), Jonah describes the way back as permanently closed against him. Just as it was impossible for a lone individual to walk through the barred gates of a walled city, so Jonah expected it was impossible for him to escape death.
[2:6] 156 tn Heb “As for the earth, its bars [were] against me forever.” This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word “gates” earlier in this verse) has also been smoothed out in the translation.
[2:6] 157 tn Heb “my life.” The term חַיַּי (khayyay, “my life”) functions metonymically as a first common singular pronoun (“me”).
[2:6] 158 sn Jonah pictures himself as being at the very gates of the netherworld (v. 6b) and now within the Pit itself (v. 6c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4; Ezek 19:3-4, 8.
[2:7] 159 tn Heb “my soul.” The term נֶפֶשׁ (nefesh, “soul”) is often used as a metonymy for the life and the animating vitality in the body: “my life” (BDB 659 s.v. נֶפֶשׁ 3.c).
[2:7] 160 tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hit’attef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT).
[2:7] 161 tn Heb “remembered.” The verb זָכַר (zakhar) usually means “to remember, to call to mind” but it can also mean “to call out” (e.g., Nah 2:6) as in the related Akkadian verb zikaru, “to name, to mention.” The idiom “to remember the
[2:7] 162 sn For similar ideas see 2 Chr 30:27; Pss 77:3; 142:3; 143:4-5.
[2:8] 163 tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).
[2:8] 164 tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).
[2:8] 165 tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).
[2:9] 166 tn Heb “voice” or “sound.”
[2:9] 167 tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some
[2:9] tn Heb “voice/sound of thanksgiving.” The genitive תּוֹדָה (todah, “thanksgiving”) specifies the kind of public statement that will accompany the sacrifice. The construct noun קוֹל (qol, “voice, sound”) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.
[2:9] 168 tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.
[2:9] 169 tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.
[2:9] 170 tn Or “deliverance” (NAB, NRSV).
[2:9] 171 tn Or “comes from the
