Yeremia 50:4
Konteks50:4 “When that time comes,” says the Lord, 1
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 2
Yeremia 50:2
Konteks50:2 “Announce 3 the news among the nations! Proclaim it!
Signal for people to pay attention! 4
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 5 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 6 will be dismayed. 7
1 Samuel 1:2-16
Konteks1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1:3 Year after year 8 this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests. 1:4 Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters. 1:5 But he would give a double 9 portion to Hannah, because he especially loved her. 10 Now the Lord had not enabled her to have children. 11 1:6 Her rival wife used to upset her and make her worry, 12 for the Lord had not enabled her to have children. 1:7 Peninnah 13 would behave this way year after year. Whenever Hannah 14 went up to the Lord’s house, Peninnah 15 would upset her so that she would weep and refuse to eat. 1:8 Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? 16 Am I not better to you than ten 17 sons?”
1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 18 (Now at the time Eli the priest was sitting in his chair 19 by the doorpost of the Lord’s temple.) 1:10 She was very upset 20 as she prayed to the Lord, and she was weeping uncontrollably. 21 1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 22 on the suffering of your female servant, 23 remembering me and not forgetting your servant, and give a male child 24 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 25
1:12 As she continued praying to 26 the Lord, Eli was watching her mouth. 1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk. 1:14 So he 27 said to her, “How often do you intend to get drunk? Put away your wine!”
1:15 But Hannah replied, “That’s not the way it is, 28 my lord! I am under a great deal of stress. 29 I have drunk neither wine nor beer. Rather, I have poured out my soul to 30 the Lord. 1:16 Don’t consider your servant a wicked woman, 31 for until now I have spoken from my deep pain and anguish.”
1 Samuel 3:16
Konteks3:16 However, Eli called Samuel and said, “Samuel, my son!” He replied, “Here I am.”
Amsal 26:23-26
Konteks26:23 Like a coating of glaze 32 over earthenware
are fervent 33 lips with an evil heart. 34
26:24 The one who hates others disguises 35 it with his lips,
but he stores up 36 deceit within him. 37
26:25 When 38 he speaks graciously, 39 do not believe him, 40
for there are seven 41 abominations 42 within him.
26:26 Though his 43 hatred may be concealed 44 by deceit,
his evil will be uncovered 45 in the assembly.
[50:4] 1 tn Heb “oracle of the
[50:4] 2 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
[50:2] 3 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
[50:2] 4 tn Heb “Raise a signal flag.”
[50:2] 5 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
[50:2] 6 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
[50:2] 7 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
[50:2] sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2).
[1:3] 8 tn Heb “from days to days.”
[1:5] 9 tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
[1:5] 10 tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.
[1:5] 11 tn Heb “and the
[1:6] 12 tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”
[1:7] 13 tn The MT has a masculine form of the verb here יַעֲשֶׂה (ya’aseh, “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה, ye’aseh, “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.
[1:7] 14 tn Heb “she”; the referent (Hannah) has been specified in the translation for clarity.
[1:7] 15 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
[1:8] 16 tn Heb “why is your heart displeased?”
[1:8] 17 sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
[1:9] 18 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 19 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[1:10] 20 tn Heb “she [was in] bitterness of soul.”
[1:10] 21 tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
[1:11] 22 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 23 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 24 tn Heb “seed of men.”
[1:11] 25 tn Heb “a razor will not go up upon his head.”
[1:12] 26 tc Heb “before.” Many medieval Hebrew manuscripts read “to.”
[1:14] 27 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.
[1:15] 29 tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).
[1:16] 31 tn Heb “daughter of worthlessness.”
[26:23] 32 tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.
[26:23] 33 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).
[26:23] 34 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.
[26:24] 35 tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.
[26:24] 36 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
[26:24] 37 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”
[26:24] sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.
[26:25] 38 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).
[26:25] 39 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
[26:25] 40 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.
[26:25] 41 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”
[26:25] 42 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
[26:26] 43 tn The referent is apparently the individual of vv. 24-25.
[26:26] 44 tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).
[26:26] 45 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
