Wahyu 21:4

21:4 He ¹  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ² 

Mazmur 121:6

121:6 The sun will not harm you by day,

or the moon by night. ³ 

Kidung Agung 1:6

1:6 Do not stare at me because ⁴  I am dark,

for ⁵  the sun has burned my skin. ⁶ 

My brothers ⁷  were angry ⁸  with me;

they made me the keeper of the vineyards.

Alas, my own vineyard ⁹  I could not keep! ¹⁰ 

Yesaya 4:5-6

4:5 Then the Lord will create

over all of Mount Zion ¹¹ 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ¹² 

indeed a canopy will accompany the Lord’s glorious presence. ¹³ 

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ¹⁴ 

Yesaya 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹⁵  is like a winter rainstorm, ¹⁶ 

Yesaya 32:2

32:2 Each of them ¹⁷  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Yunus 4:8

4:8 When the sun began to shine, God sent ¹⁸  a hot ¹⁹  east wind. So the sun beat down ²⁰  on Jonah’s head, and he grew faint. So he despaired of life, ²¹  and said, “I would rather die than live!” ²² 

Matius 13:6

13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered.

Matius 13:21

13:21 But he has no root in himself and does not endure; ²³  when ²⁴  trouble or persecution comes because of the word, immediately he falls away.

Markus 4:6

4:6 When the sun came up it was scorched, and because it did not have sufficient root, ²⁵  it withered.

Markus 4:17

4:17 But ²⁶  they have no root in themselves and do not endure. ²⁷  Then, when trouble or persecution comes because of the word, immediately they fall away.

Yakobus 1:11

1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. ²⁸  So also the rich person in the midst of his pursuits will wither away.

[21:4]  ¹ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[121:6]  ³ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

[1:6]  ⁴ tn The relative pronoun שֶׁ (she) on שֶׁאֲנִי (she’ani, “because I”) functions in a causal sense, as in the following colon (BDB 980 s.v. שֶׁ 3.b) (e.g., Song 5:2; Eccl 2:18).

[1:6]  ⁵ tn The relative pronoun שֶׁ (she) on שֶׁשֱּׁזָפַתְנִי (sheshshezafatni) functions in a causal sense, as in the preceding colon (BDB 980 s.v. שֶׁ 3.b) (e.g., Song 5:2; Eccl 2:18).

[1:6]  ⁶ tn Heb “the sun has stared at me.” The verb שָׁזַף (shazaf) means “to look at, catch sight of, glance at” (e.g., Job 20:9; 28:7) (HALOT 1456 s.v. שׁזף; BDB 1004 s.v. שָׁזַף). The Beloved personifies the sun (הַשָּׁמֶשׁ, hashshamesh) as having looked at the Beloved too long, that is, it burned her skin.

[1:6]  ⁷ tn Heb “the sons of my mother.”

[1:6]  ⁸ sn The verb הָרָה (harah, “to burn in anger, to be angry”) creates an interesting wordplay or pun on the preceding line: “The sun burned me (= my skin).” The sun burned her skin, because her brothers had burned (נִהֲרוּ, niharu) in anger against her. This is an example of a polysemantic wordplay which explains the two basic meanings of הָרָה (“to burn, to be angry”) (W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 241-42).

[1:6]  ⁹ sn The noun כֶּרֶם (kerem, “vineyard”) is used figuratively in this line (see following note on the wordplays in this verse). Some suggest that her “vineyard” refers to her virginity, that is, she lost her virginity. However, this runs contrary to the moral purity accorded to the Beloved throughout the Song (e.g., 4:12; 8:8-10). It is better to take the “vineyard” imagery as a reference to her ability to take care of her physical appearance which had been thwarted by being forced to work outside where her skin had been darkened by the scorching rays of the sun, as alluded to throughout 1:4-5[5-6].

[1:6]  ¹⁰ sn The repetition of the noun כֶּרֶם (kerem, “vineyard”) and the verb נָטַר (natar, “to keep, maintain”) creates a series of eloquent wordplays. The first occurrence of כֶּרֶם (“vineyard”) and נָטַר (“to keep”) is literal, the second occurrence of both is figurative (hypocatastasis). Her brothers forced her to work outside in the sun, taking care of the vineyards; as a result, she was not able to take care of her appearance (“my own vineyard I could not keep”).

[4:5]  ¹¹ tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ¹² tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.

[4:5]  sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.

[4:5]  ¹³ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

[4:6]  ¹⁴ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[25:4]  ¹⁵ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ¹⁶ tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[32:2]  ¹⁷ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[4:8]  ¹⁸ tn Or “appointed.” See preceding note on v. 7.

[4:8]  ¹⁹ tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).

[4:8]  tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear; it might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]), “silent” = “sultry” (from IV. חרשׁ, “to be silent”; BDB 362 s.v. חֲרִישִׁי). The form חֲרִישִׁית might be an alternate spelling of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).

[4:8]  ²⁰ tn Heb “attacked” or “smote.”

[4:8]  ²¹ tn Heb “he asked his soul to die.”

[4:8]  ²² tn Heb “better my death than my life.”

[4:8]  sn Jonah repeats his assessment, found also in 4:3.

[13:21]  ²³ tn Grk “is temporary.”

[13:21]  ²⁴ tn Here δέ (de) has not been translated.

[4:6]  ²⁵ tn Grk “it did not have root.”

[4:17]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ²⁷ tn Grk “are temporary.”

[1:11]  ²⁸ tn Or “perishes,” “is destroyed.”