Results 81 - 100 of 116 for distress (0.000 seconds)
(0.20)(Job 15:24)

tn Ifday and darknessare added to this line, then this verse is made into a tri-colonthe main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT hasdistress and anguish terrify him.”

(0.20)(Lev 13:45)

tn <i>Hebi> “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing ones clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., <data ref="Bible:Le 10:6">Lev 10:6data> and <data ref="Bible:Mic 3:7">Micah 3:7data>).

(0.18)(1Sa 1:15)

tn The idiom <span class="hebrew">קְשַׁת רוּחַspan> (<span class="translit">q<sup>esup>shat ruakhspan>) is unique to this passage. The adjective <span class="hebrew">קְשַׁתspan> (<span class="translit">q<sup>esup>shatspan>) may meanhard, difficult, or distressedand the noun <span class="hebrew">רוּחַspan> (<span class="translit">ruakhspan>) may meanspirit, or breath.” It could possibly refer to adistressed spirit” (NIV, ESVtroubled;” NASBoppressed;” KJVsorrowful”) ordifficult of breath.” An appeal to some sort of shortness of breath could fit the context. The LXX hasfor whom the day is difficult,” either mistaking the Hebrew wordday” <span class="hebrew">יוֹםspan> (<span class="translit">yomspan>) forspiritor choosing a way to communicate stress. The phrase has also been compared tohard of face,” “hard of heart,” andhard of neckand understood to meanobstinate” (Graeme Auld, <i>I &amp; II Samueli> [Louisville: Westminster John Knox Press, 2011] 31). Claiming to be obstinate seems an unlikely defense to present the high priest, but if this latter suggestion is on the right track, perhaps the idiom could be bland enough to meandetermined.”

(0.18)(Jer 20:13)

sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel, where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts, see <data ref="Bible:Ps 22">Ps 22data>, which is a prayer of David in a time of deep distress.

(0.18)(Psa 118:22)

sn The metaphor of the <i>stonethe builders discardedi> describes the way in which Gods deliverance reversed the psalmists circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the <i>cornerstonei> of the building.

(0.17)(Isa 26:16)

tn The meaning of this verse is unclear. It appears to read literally, “O <span class="smcaps">Lordspan>, in distress they visit you, they pour out [?] an incantation, your discipline to them.” <span class="hebrew">פָּקַדspan> (<span class="translit">paqadspan>) may here carry the sense ofseek with interest” (cf. <data ref="Bible:Eze 23:21">Ezek 23:21data> and BDB 823 s.v.) orseek in vain” (cf. <data ref="Bible:Is 34:16">Isa 34:16data>), but it is peculiar for the Lord to be the object of this verb. <span class="hebrew">צָקוּןspan> (<span class="translit">tsaqunspan>) may be a Qal perfect third plural form from <span class="hebrew">צוּקspan> (<span class="translit">tsuqspan>, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of <span class="hebrew">צַרspan> (<span class="translit">tsarspan>, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from <span class="hebrew">צוּקspan> (“be in distress”) The term <span class="hebrew">לַחַשׁspan> (<span class="translit">lakhashspan>) elsewhere refers to an incantation (<data ref="Bible:Is 3:3">Isa 3:3data>; <data ref="Bible:Je 8:17">Jer 8:17data>; <data ref="Bible:Ec 10:11">Eccl 10:11data>) or amulet (<data ref="Bible:Is 3:20">Isa 3:20data>). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

(0.15)(Joh 16:21)

sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (<i>has distressi>), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mothers anguish is turned into <i>joyi>, and she forgets the past suffering. The same will be true of the disciples, who after Jesusresurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

(0.15)(Zep 1:16)

sn This description of the day of the <span class="smcaps">Lordspan> consists of an initial reference to <i>angeri>, followed by four pairs of synonyms. The joining of synonyms in this way emphasizes the degree of the characteristic being described. The first two pairs focus on the <i>distressi> and <i>ruini> that judgment will bring; the second two pairs picture this day of judgment as being very dark (<i>darknessi>) and exceedingly overcast (<i>gloomi>). The description concludes with the pairing of two familiar battle sounds, the blast on the rams horn (<i>trumpet blastsi>) and the war cries of the warriors (<i>battle criesi>).

(0.15)(Nah 1:7)

sn The phrasetime of distress” (<span class="hebrew">בְּיוֹם צָרָהspan>, <span class="translit">b<sup>esup>yom tsarahspan>) refers to situations in which Gods people are oppressed by enemy armies (<data ref="Bible:Is 33:2">Isa 33:2data>; <data ref="Bible:Je 14:8">Jer 14:8data>; <data ref="Bible:Je 15:11">15:11data>; <data ref="Bible:Je 16:19">16:19data>; <data ref="Bible:Ob 12">Obad 12data>; <data ref="Bible:Ps 20:2">Pss 20:2data>; <data ref="Bible:Ps 37:39">37:39data>). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacheribs devastating invasion in 701 <span class="smcaps">b.c.span>, in which the <span class="smcaps">Lordspan> protected the remnant within the fortress walls of Jerusalem (<data ref="Bible:2Ki 18-19">2 Kgs 18-19data>; <data ref="Bible:2Ch 32">2 Chr 32data>; <data ref="Bible:Is 36-37">Isa 36-37data>).

(0.15)(Joe 2:2)

tn <i>Hebi> “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (<data ref="Bible:Ex 10:22">Exod 10:22data>). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (<data ref="Bible:Is 8:22">Isa 8:22data>; <data ref="Bible:Is 59:9">59:9data>; <data ref="Bible:Je 23:12">Jer 23:12data>; <data ref="Bible:Zep 1:15">Zeph 1:15data>). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. <span class="hebrew">חשֶׁךְspan> 3).

(0.15)(Lam 3:5)

tn <i>Hebi> “with bitterness and hardship.” The nouns <span class="hebrew">רֹאשׁ וּתְלָאָהspan> (<span class="translit">roʾsh ut<sup>esup>laʾahspan>, lit. “bitterness and hardship”) serve as adverbial accusatives of manner: “<i>withi> bitterness and hardship.” These nouns <span class="hebrew">רֹאשׁ וּתְלָאָהspan> form a nominal hendiadys where the second retains its full nominal sense while the first functions adverbially: “bitter hardship.” The noun II <span class="hebrew">רֹאשׁspan> (<span class="translit">roʾshspan>, “bitterness”) should not be confused with the common homonymic root I <span class="hebrew">רֹאשׁspan> (<span class="translit">roʾshspan>, “head”). The noun <span class="hebrew">תְּלָאָהspan> (<span class="translit">t<sup>esup>laʾahspan>, “hardship”) is used elsewhere in reference to the distress of Israel in Egypt (<data ref="Bible:Nu 20:14">Num 20:14data>), in the wilderness (<data ref="Bible:Ex 18:8">Exod 18:8data>), and in exile (<data ref="Bible:Ne 9:32">Neh 9:32data>).

(0.15)(Lam 1:21)

tc The MT reads <span class="hebrew">שָׁמְעוּspan> (<span class="translit">sham<sup>esup>ʿuspan>, “They heard”), Qal perfect third person common plural from <span class="hebrew">שָׁמַעspan> (<span class="translit">shamaʿspan>, “to hear”). The LXX <span class="greek">ἀκούσατεspan> (<span class="translit">akousatespan>) reflects <span class="hebrew">שִׁמְעוּspan> (<span class="translit">shimʿuspan>, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. <data ref="Bible:La 1:20">20data>) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form <span class="hebrew">שָׁמְעוּspan> (<span class="translit">sham<sup>esup>ʿuspan>, “they heard”). The MT vocalization is most likely original.

(0.15)(Jer 2:6)

tn This word is erroneously renderedshadow of deathin most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (<data ref="Bible:Ps 107:10">Ps 107:10data>, <data ref="Bible:Ps 107:14">14data>), a mine (<data ref="Bible:Job 28:3">Job 28:3data>), and a ravine (<data ref="Bible:Ps 23:4">Ps 23:4data>). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.

(0.15)(Isa 26:18)

tn On the use of <span class="hebrew">כְּמוֹspan> (<span class="translit">k<sup>esup>mospan>, “like, as”) here, see BDB 455 s.v. Israels distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israels case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child but cannot push the baby through to daylight. All her effort produces nothing.

(0.15)(Psa 116:3)

tn The Hebrew noun <span class="hebrew">מֵצַרspan> (<span class="translit">metsarspan>, “straits; distress”) occurs only here, <data ref="Bible:Ps 118:5">Ps 118:5data> and <data ref="Bible:La 1:3">Lam 1:3data>. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. <span class="hebrew">מֵצַרspan>, “<i>the straitsi> of Sheol”; NIVthe anguish of the grave”; NRSVthe pangs of Sheol”). However, <i>HALOTi> 624 s.v. <span class="hebrew">מֵצַרspan> suggests an emendation to <span class="hebrew">מְצָדֵיspan> (<span class="translit">m<sup>esup>tsadespan>, “snares of”), a rare noun attested in <data ref="Bible:Job 19:6">Job 19:6data> and <data ref="Bible:Ec 7:26">Eccl 7:26data>. This proposal, which is reflected in the translation, produces better parallelism withropesin the preceding line.

(0.13)(Hos 5:5)

tn <i>Hebi> “will stumble” (so NCV, NLT). The verb <span class="hebrew">כָּשַׁלspan> (<span class="translit">kashalspan>, “to stumble; to stagger; to totter”) is used figuratively to describe distress (<data ref="Bible:Is 59:10">Isa 59:10data>; <data ref="Bible:Ps 107:12">Ps 107:12data>), the debilitating effects of misfortune and calamity (<data ref="Bible:Is 5:27">Isa 5:27data>), and toil in exile (<data ref="Bible:La 5:13">Lam 5:13data>). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (<data ref="Bible:Is 8:15">Isa 8:15data>; <data ref="Bible:Je 6:21">Jer 6:21data>; <data ref="Bible:Je 50:32">50:32data>; <data ref="Bible:Ho 4:5">Hos 4:5data>; <data ref="Bible:Ho 5:5">5:5data>; <data ref="Bible:Ho 14:2">14:2data>). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations and armies (<data ref="Bible:Je 6:15">Jer 6:15data>; <data ref="Bible:Je 8:12">8:12data>; <data ref="Bible:Da 11:19">Dan 11:19data>, <data ref="Bible:Da 11:33">33data>, <data ref="Bible:Da 11:34">34data>, <data ref="Bible:Da 11:41">41data>; BDB 505 s.v. <span class="hebrew">כָּשַׁלspan> 1.b). This figurative use of <span class="hebrew">כָּשַׁלspan> is often used in collocation with <span class="hebrew">נָפַלspan> (<span class="translit">nafalspan>, “to fall”; <data ref="Bible:Is 3:8">Isa 3:8data>; <data ref="Bible:Is 31:3">31:3data>; <data ref="Bible:Is 8:15">8:15data>; <data ref="Bible:Je 6:15">Jer 6:15data>; <data ref="Bible:Da 11:19">Dan 11:19data>).

(0.13)(Dan 9:25)

sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify theanointed one/princeof this verse as messianic. The reference in v. <data ref="Bible:Da 9:26">26data> to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translateFrom the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

(0.13)(Sos 5:6)

tn <i>Hebi> “my soul went out.” The term <span class="hebrew">נַפְשִׁיspan> (<span class="translit">nafshispan>, “my soul”) is a synecdoche of part for the whole person. The term <span class="hebrew">נֶפֶשׁspan> (<span class="translit">nefeshspan>, “soul”) is used over 150 times as a metonymy of association with feelings: sorrow and distress, joy, love, desire, passion, hatred, loathing, avarice (<i>HALOTi> 713 s.v. <span class="hebrew">נֶפֶשׁspan> 8; BDB 660 s.v. <span class="hebrew">נֶפֶשׁspan> 6). The phrase <span class="hebrew">נַפְשִׁי יָצְאָהspan> (<span class="translit">nafshi yats<sup>esupahspan>, literally, “my soul went out”) is a Hebrew idiom connoting great despair (e.g., <data ref="Bible:Ge 35:18">Gen 35:18data>; <data ref="Bible:Je 15:9">Jer 15:9data>). The phrase is well rendered by NIVmy heart sank at his departure.” Verses <data ref="Bible:Song 5:6-7">6-7data> clearly indicate that the Beloved fell into despair when he had departed: She searched desperately for him, but could not find him; she called for him, but he did not answer.

(0.13)(Pro 25:27)

tn <i>Hebi> “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honeyglory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on <data ref="Bible:Pr 25:27">Prov 25:27data>, ” <i>VTi> 20 [1970]: 112-14). G. E. Bryce hasto search out difficult things is glorious” (“Another WisdomBookin Proverbs,” <i>JBLi> 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“<data ref="Bible:Pr 25:27">Proverbs 25:27data> Once Again,” <i>VTi> 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking ones own glory is dishonorable.

(0.13)(Pro 13:15)

tc The MT reads <span class="hebrew">אֵיתָןspan> (<span class="translit">ʾetanspan>, “enduring; permanent; perennial”; BDB 450 s.v. <span class="hebrew">יתןspan> 1), which gives a meaning not consistent with the teachings of Proverbs. Several scholars suggest that the text here needs revision. G. R. Driver suggested that <span class="hebrew">לֹאspan> (<span class="translit">loʾspan>, “not”) was dropped before the word by haplography and so the meaning would have been notenduringbutpassing away” (“Problems in the Hebrew Text of Proverbs,” <i>Bibi> 32 [1951]: 181). The LXX readsthe ways of the contemptuous [lead] to destructionwhich, supported by the Syriac, may reflect an underlying text of <span class="hebrew">אֵידָםspan> (<span class="translit">ʾedamspan>) “their calamityor just <span class="hebrew">אֵידspan> (<span class="translit">ʾedspan>, “calamity, distress”; BDB 15 s.v.). The Targum reflects a text of <span class="hebrew">תֹאבֵדspan> (<span class="translit">toʾvedspan>) “will perish, be destroyed.”