Kejadian 38:25
Konteks38:25 While they were bringing her out, she sent word 1 to her father-in-law: “I am pregnant by the man to whom these belong.” 2 Then she said, “Identify 3 the one to whom the seal, cord, and staff belong.”
Kejadian 38:1
Konteks38:1 At that time Judah left 4 his brothers and stayed 5 with an Adullamite man 6 named Hirah.
1 Raja-raja 21:8
Konteks21:8 She wrote out orders, 7 signed Ahab’s name to them, 8 and sealed them with his seal. She then sent the orders 9 to the leaders 10 and to the nobles who lived in Naboth’s city. 11
Ester 3:12
Konteks3:12 So the royal scribes 12 were summoned in the first month, on the thirteenth day of the month. Everything Haman commanded was written to the king’s satraps 13 and governors who were in every province and to the officials of every people, province by province according to its script and people by people according to its language. In the name of King Ahasuerus it was written and sealed with the king’s signet ring.
Ester 8:8
Konteks8:8 Now you write in the king’s name whatever in your opinion is appropriate concerning the Jews and seal it with the king’s signet ring. Any decree that is written in the king’s name and sealed with the king’s signet ring cannot be rescinded.
Kidung Agung 8:6
KonteksThe Beloved to Her Lover:
8:6 Set me like a cylinder seal 14 over your heart, 15
like a signet 16 on your arm. 17
For love is as strong as death, 18
passion 19 is as unrelenting 20 as Sheol.
Its flames burst forth, 21
it is a blazing flame. 22
Yesaya 49:16
Konteks49:16 Look, I have inscribed your name 23 on my palms;
your walls are constantly before me.
Yeremia 22:24
Konteks“As surely as I am the living God, you, Jeconiah, 25 king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. 26
Hagai 2:1-2
Konteks2:1 On the twenty-first day of the seventh month, 27 the Lord spoke again through the prophet Haggai: 28 2:2 “Ask the following questions to 29 Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 30 and the remnant of the people:
1 Korintus 1:22
Konteks1:22 For Jews demand miraculous signs and Greeks ask for wisdom,
Efesus 1:13
Konteks1:13 And when 31 you heard the word of truth (the gospel of your salvation) – when you believed in Christ 32 – you were marked with the seal 33 of the promised Holy Spirit, 34
[38:25] 1 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
[38:25] 2 tn Heb “who these to him.”
[38:25] 3 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
[38:1] 4 tn Heb “went down from.”
[38:1] 5 tn Heb “and he turned aside unto.”
[38:1] 6 tn Heb “a man, an Adullamite.”
[21:8] 8 tn Heb “in the name of Ahab.”
[21:8] 11 tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”
[3:12] 12 tn Or “secretaries” (so NIV, NRSV, NLT).
[3:12] 13 tn Or “princes” (so NLT); CEV “highest officials.”
[8:6] 14 sn In the ancient Near East חוֹתָם (khotam, “seal”) was used to denote ownership and was thus very valuable (Jer 22:24; Hag 2:23; Eccl 17:22). Seals were used to make a stamp impression to identify the object as the property of the seal’s owner (HALOT 300 s.v. I חוֹתָם). Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, e.g., LMLK [PN] “belonging to king […].” The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions to not lose it and would keep it close to him at all times.
[8:6] 15 tn The term לֵבָב (levav, “heart”) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25; Ruth 3:7; 1 Sam 25:36; 2 Sam 13:28; 1 Kgs 8:66) (HALOT 514-15 s.v. לֵב) (see H. W. Wolff, Anthropology of the Old Testament, 40-58).
[8:6] sn There were two kinds of cylinder seals in the ancient Near East, namely, those worn around one’s neck and those worn around one’s wrist. The typical Mesopotamian seal was mounted on a pin and hung on a string or necklace around one’s neck. The cylinder seal hung around one’s neck would, figuratively speaking, rest over the heart (metonymy of association). The Beloved wished to be to Solomon like a cylinder seal worn over his heart. She wanted to be as intimate with her lover as the seal worn by him (W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 [1985]: 26).
[8:6] 16 tn Literally “cylinder-seal” or “seal.” The term חוֹתָם (khotam, “cylinder-seal”) is repeated in 8:6 for emphasis. The translation above uses the terms “cylinder seal” and “signet” simply for the sake of poetic variation. The Beloved wanted to be as safe and secure as a cylinder seal worn on the arm or around the neck, hanging down over the heart. She also wanted to be placed on his heart (emotions), like the impression of a cylinder seal is written on a document. She wanted to be “written” on his heart like the impression of a cylinder seal, and kept secure in his love as a signet ring is worn around his arm/hand to keep it safe.
[8:6] 17 tn Alternately, “wrist.” In Palestine cylinder seals were often hung on a bracelet worn around one’s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 (1985): 26.
[8:6] 18 sn It was a common practice in the ancient world to compare intense feelings to death. The point of the expression “love is as strong as death” means that love is extremely strong. The expression “love is as cruel as Sheol” may simply mean that love can be profoundly cruel. For example: “His soul was vexed to death,” means that he could not stand it any longer (Judg 16:16). “I do well to be angry to death,” means that he was extremely angry (Jonah 4:9). “My soul is sorrowful to death,” means that he was exceedingly sorrowful (Matt 26:38 = Mark 14:34) (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 220-21).
[8:6] 19 tn Alternately, “jealousy.” The noun קִנְאָה (qin’ah) has a wide range of meanings: “jealousy” (Prov 6:34; 14:30; 27:4), “competitiveness” (Eccl 4:4; 9:6), “anger” (Num 5:14, 30), “zeal” (2 Kgs 10:16; Pss 69:10; 119:139; Job 5:2; Sir 30:24), and “passion” (Song 8:6). The Hebrew noun is related to the Akkadian and Arabic roots that mean “to become intensely red” or “become red with passion,” suggesting that the root denotes strong emotion. Although קִנְאָה is traditionally rendered “jealousy” (KJV, RSV, NASB, NIV), the parallelism with אַהֲבָה (’ahavah, “love”) suggests the nuance “passion” (NJPS). Coppes notes, “This word is translated in the KJV in a bad sense in Song 8:6, ‘jealousy is as cruel as the grave,’ but it could be taken in a good sense in parallel with the preceding, ‘ardent zeal is as strong as the grave’” (TWOT 2:803).
[8:6] 20 tn Heb “harsh” or “severe.”
[8:6] 21 tn Heb “Its flames are flames of fire.”
[8:6] 22 tn The noun שַׁלְהֶבֶתְיָה (shalhevetyah, “mighty flame”) is related to the nouns שַׁלְהֶבֶת (shalhevet, “flame”), לֶהָבָה (lehavah, “flame”), and לַהַב (lahav, “flame”), all of which are derived from the root להב “to burn, blaze, flame up” (HALOT 520 s.v. לַהַב). The form שַׁלְהֶבֶתְיָה is an unusual noun pattern with (1) a prefix ־שׁ that is common in Akkadian but rare in Hebrew; it has an intensive adjective meaning, (2) a feminine ־ת ending, and (3) a suffix ־יָה whose meaning is debated. The suffix ־יָה has been taken in three ways by scholars and translators: (1) יָה is an abbreviated form of the divine name יהוה (“Yahweh”), functioning as a genitive of source: “the flame of the
[49:16] 23 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
[22:24] 24 tn Heb “Oracle of the
[22:24] 25 tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.
[22:24] sn According to 2 Kgs 24:8-9 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597
[22:24] 26 tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The
[22:24] sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13.
[2:1] 27 tn Heb “In the seventh [month], on the twenty-first day of the month.”
[2:1] sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520
[2:1] 28 tc Heb “the word of the
[2:2] 29 tn Heb “say to”; NAB “Tell this to.”
[2:2] 30 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[1:13] 31 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
[1:13] 32 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
[1:13] 33 tn Or “you were sealed.”
[1:13] 34 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
