Amsal 23:35

23:35 You will say, ¹  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ² 

When will I awake? I will look for another drink.” ³ 

Keluaran 12:30

12:30 Pharaoh got up ⁴  in the night, ⁵  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ⁶  in which there was not someone dead.

Keluaran 14:5

14:5 When it was reported ⁷  to the king of Egypt that the people had fled, ⁸  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ⁹  “What in the world have we done? ¹⁰  For we have released the people of Israel ¹¹  from serving us!”

Keluaran 15:9

15:9 The enemy said, ‘I will chase, ¹²  I will overtake,

I will divide the spoil;

my desire ¹³  will be satisfied on them.

I will draw ¹⁴  my sword, my hand will destroy them.’ ¹⁵ 

Keluaran 15:2

15:2 The Lord ¹⁶  is my strength and my song, ¹⁷ 

and he has become my salvation.

This is my God, and I will praise him, ¹⁸ 

my father’s God, and I will exalt him.

Keluaran 28:22-23

28:22 “You are to make for the breastpiece braided chains like cords of pure gold, 28:23 and you are to make for the breastpiece two gold rings and attach ¹⁹  the two rings to the upper ²⁰  two ends of the breastpiece.

Yesaya 1:5

1:5 ²¹ Why do you insist on being battered?

Why do you continue to rebel? ²² 

Your head has a massive wound, ²³ 

your whole body is weak. ²⁴ 

Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ²⁵ 

But even when you punish these people, they feel no remorse. ²⁶ 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ²⁷ 

They refuse to change their ways. ²⁸ 

Yeremia 44:15-16

44:15 Then all the men who were aware that their wives were sacrificing to other gods, as well as all their wives, answered Jeremiah. There was a great crowd of them representing all the people who lived in northern and southern Egypt. ²⁹  They answered, 44:16 “We will not listen to what you claim the Lord has spoken to us! ³⁰ 

Wahyu 16:10-11

16:10 Then ³¹  the fifth angel ³²  poured out his bowl on the throne of the beast so that ³³  darkness covered his kingdom, ³⁴  and people ³⁵  began to bite ³⁶  their tongues because ³⁷  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ³⁸  and because of their sores, ³⁹  but nevertheless ⁴⁰  they still refused to repent ⁴¹  of their deeds.

[23:35]  ¹ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ² sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ³ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[12:30]  ⁴ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁵ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁶ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[14:5]  ⁷ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ⁸ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ⁹ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ¹⁰ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ¹¹ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[15:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:2]  ¹⁶ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ¹⁷ 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]  ¹⁸ 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.

[28:23]  ¹⁹ tn Heb “give, put.”

[28:23]  ²⁰ tn Here “upper” has been supplied.

[1:5]  ²¹ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ²² tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ²³ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ²⁴ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[5:3]  ²⁵ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ²⁶ tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ²⁷ tn Heb “They made their faces as hard as a rock.”

[5:3]  ²⁸ tn Or “to repent”; Heb “to turn back.”

[44:15]  ²⁹ tn The translation is very interpretive at several key points: Heb “Then all the men who were aware that their wives were sacrificing to other gods and all their wives who were standing by, a great crowd/congregation, and all the people who were living in the land of Egypt in Pathros answered, saying.” It is proper to assume that the phrase “a great crowd” is appositional to “all the men…and their wives….” It is also probably proper to assume that the phrase “who were standing by” is unnecessary to the English translation. What is interpretive is the assumption that the “and all the people who were living in Egypt in Pathros” is explicative of “the great crowd” and that the phrase “in Pathros” is conjunctive and not appositional. Several commentaries and English versions (e.g., J. A. Thompson, Jeremiah [NICOT], 678-79, n. 2; NJPS) assume that the phrase is descriptive of a second group, i.e., all the Jews from Pathros in Egypt (i.e., southern Egypt [see the study note on 44:1]). Those who follow this interpretation generally see this as a gloss (see Thompson, 678, n. 2, and also W. L. Holladay, Jeremiah [Hermeneia], 2:279, n. 15b). It is probably better to assume that the phrase is explicative and that “all” is used in the same rhetorical way that it has been used within the chapter, i.e., “all” = representatives of all. Likewise the phrase “in Pathros” should be assumed to be conjunctive as in the Syriac translation and as suggested by BHS fn c since Jeremiah’s answer in vv. 24, 26 is directed to all the Judeans living in Egypt.

[44:16]  ³⁰ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[16:10]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ³² tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ³³ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ³⁴ tn Grk “his kingdom became dark.”

[16:10]  ³⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ³⁶ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ³⁷ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ³⁸ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ³⁹ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁴⁰ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁴¹ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.