Yesaya 9:18-20
Konteks9:18 For 1 evil burned like a fire, 2
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 3
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 4
and the people became fuel for the fire. 5
People had no compassion on one another. 6
9:20 They devoured 7 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 8 the flesh of their own arm! 9
Yeremia 13:14
Konteks13:14 And I will smash them like wine bottles against one another, children and parents alike. 10 I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ 11 says the Lord.”
Ratapan 2:21
Konteksש (Sin/Shin)
2:21 The young boys and old men
lie dead on the ground in the streets.
My young women 12 and my young men
have fallen by the sword.
You killed them when you were angry; 13
you slaughtered them without mercy. 14
Ratapan 5:8
Konteksthere is no one to rescue us from their power. 16
Mikha 5:7
Konteks5:7 Those survivors from 17 Jacob will live 18
in the midst of many nations. 19
They will be like the dew the Lord sends,
like the rain on the grass,
that does not hope for men to come
or wait around for humans to arrive. 20
Mikha 7:2-6
Konteks7:2 Faithful men have disappeared 21 from the land;
there are no godly men left. 22
They all wait in ambush so they can shed blood; 23
they hunt their own brother with a net. 24
7:3 They are determined to be experts at doing evil; 25
government officials and judges take bribes, 26
prominent men make demands,
and they all do what is necessary to satisfy them. 27
7:4 The best of them is like a thorn;
the most godly among them are more dangerous than a row of thorn bushes. 28
The day you try to avoid by posting watchmen –
your appointed time of punishment – is on the way, 29
and then you will experience confusion. 30
7:5 Do not rely on a friend;
do not trust a companion!
Don’t even share secrets with the one who lies in your arms! 31
7:6 For a son thinks his father is a fool,
a daughter challenges 32 her mother,
and a daughter-in-law her mother-in-law;
a man’s enemies are his own servants. 33
[9:18] 1 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[9:18] 2 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
[9:18] 3 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
[9:19] 4 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
[9:19] 5 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
[9:19] 6 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 7 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
[9:20] 8 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 9 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
[13:14] 10 tn Or “children along with their parents”; Heb “fathers and children together.”
[13:14] 11 tn Heb “I will not show…so as not to destroy them.”
[2:21] 12 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
[2:21] 13 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
[2:21] 14 tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew
[5:8] 15 tn Heb “slaves.” While indicating that social structures are awry, the expression “slaves rule over us” might be an idiom for “tyrants rule over us.” This might find its counterpart in the gnomic truth that the most ruthless rulers are made of former slaves: “Under three things the earth quakes, under four it cannot bear up: under a slave when he becomes king” (Prov 30:21-22a).
[5:7] 17 tn Heb “the remnant of” (also in v. 8).
[5:7] 19 tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).
[5:7] 20 tn Heb “that does not hope for man, and does not wait for the sons of men.”
[5:7] sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the
[7:2] 21 tn Or “have perished”; “have been destroyed.”
[7:2] 22 tn Heb “and an upright one among men there is not.”
[7:2] 23 tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”
[7:2] 24 sn Micah compares these ungodly people to hunters trying to capture their prey with a net.
[7:3] 25 tn Heb “upon evil [are their] hands to do [it] well.”
[7:3] 26 tn Heb “the official asks – and the judge – for a bribe.”
[7:3] 27 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.
[7:4] 28 tn Heb “[the] godly from a row of thorn bushes.” The preposition מִן (min) is comparative and the comparative element (perhaps “sharper” is the idea) is omitted. See BDB 582 s.v. 6 and GKC 431 §133.e.
[7:4] 29 tn Heb “the day of your watchmen, your appointed [time], is coming.” The present translation takes “watchmen” to refer to actual sentries. However, the “watchmen” could refer figuratively to the prophets who had warned Judah of approaching judgment. In this case one could translate, “The day your prophets warned about – your appointed time of punishment – is on the way.”
[7:4] 30 tn Heb “and now will be their confusion.”
[7:5] 31 tn Heb “from the one who lies in your arms, guard the doors of your mouth.”
[7:6] 32 tn Heb “rises up against.”
[7:6] 33 tn Heb “the enemies of a man are the men of his house.”
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