Ayub 1:5
Konteks1:5 When 1 the days of their feasting were finished, 2 Job would send 3 for them and sanctify 4 them; he would get up early 5 in the morning and offer burnt offerings according to 6 the number of them all. For Job thought, “Perhaps 7 my children 8 have sinned and cursed 9 God in their hearts.” This was Job’s customary practice. 10
Ayub 42:8-9
Konteks42:8 So now take 11 seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede 12 for you, and I will respect him, 13 so that I do not deal with you 14 according to your folly, 15 because you have not spoken about me what is right, as my servant Job has.” 16
42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. 17
Yeremia 7:16
Konteks7:16 Then the Lord said, 18 “As for you, Jeremiah, 19 do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, 20 because I will not listen to you.
Yeremia 11:14
Konteks11:14 So, Jeremiah, 21 do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. 22 For I will not listen to them when they call out to me for help when disaster strikes them.” 23
Yeremia 14:11-12
Konteks14:11 Then the Lord said to me, “Do not pray for good to come to these people! 24 14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. 25 Instead, I will kill them through wars, famines, and plagues.” 26
Yeremia 15:1
Konteks15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 27 these people, I would not feel pity for them! 28 Get them away from me! Tell them to go away! 29
[1:5] 1 tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.
[1:5] 2 tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.
[1:5] 3 tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).
[1:5] 5 tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.
[1:5] sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.
[1:5] 6 tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).
[1:5] 7 tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).
[1:5] 8 tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.
[1:5] 9 tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.
[1:5] 10 tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).
[42:8] 11 tn The imperatives in this verse are plural, so all three had to do this together.
[42:8] 12 tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”
[42:8] 13 tn Heb “I will lift up his face,” meaning, “I will regard him.”
[42:8] 14 tn This clause is a result clause, using the negated infinitive construct.
[42:8] 15 tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.
[42:8] 16 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.
[42:9] 17 tn The expression “had respect for Job” means God answered his prayer.
[7:16] 18 tn The words “Then the
[7:16] 19 tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.
[7:16] 20 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[11:14] 22 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[11:14] sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.
[11:14] 23 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew
[14:11] 24 tn Heb “on behalf of these people for benefit.”
[14:12] 25 sn See 6:16-20 for parallels.
[14:12] 26 tn Heb “through sword, starvation, and plague.”
[14:12] sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.
[15:1] 27 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
[15:1] sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The
[15:1] 28 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
[15:1] 29 tn Heb “Send them away from my presence and let them go away.”
