Ulangan 28:25

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror ¹  to all the kingdoms of the earth.

Ulangan 28:36

28:36 The Lord will force you and your king ²  whom you will appoint over you to go away to a people whom you and your ancestors have not known, and you will serve other gods of wood and stone there.

Ulangan 28:64

28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ³  obey the Lord your God and are careful to observe all his commandments I am giving ⁴  you today, the Lord your God will elevate you above all the nations of the earth.

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁵  just like you! We are proclaiming the good news to you, so that you should turn ⁶  from these worthless ⁷  things to the living God, who made the heaven, the earth, ⁸  the sea, and everything that is in them.

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁹  stirred up the Gentiles and poisoned their minds ¹⁰  against the brothers.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ¹¹  and Stoic ¹²  philosophers were conversing ¹³  with him, and some were asking, ¹⁴  “What does this foolish babbler ¹⁵  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁶  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁷ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁸  I even found an altar with this inscription: ¹⁹  ‘To an unknown god.’ Therefore what you worship without knowing it, ²⁰  this I proclaim to you.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²¹  as he customarily did, and on three Sabbath days he addressed ²²  them from the scriptures,

Kisah Para Rasul 7:20

7:20 At that time Moses was born, and he was beautiful ²³  to God. For ²⁴  three months he was brought up in his father’s house,

Mazmur 52:5

52:5 Yet ²⁵  God will make you a permanent heap of ruins. ²⁶ 

He will scoop you up ²⁷  and remove you from your home; ²⁸ 

he will uproot you from the land of the living. (Selah)

Amsal 2:22

2:22 but the wicked ²⁹  will be removed ³⁰  from the land,

and the treacherous ³¹  will be torn away ³²  from it.

Yeremia 42:10

42:10 ‘If you will just stay ³³  in this land, I will build you up. I will not tear you down. I will firmly plant you. ³⁴  I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you.

Lukas 21:23-24

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ³⁵  on the earth and wrath against this people. 21:24 They ³⁶  will fall by the edge ³⁷  of the sword and be led away as captives ³⁸  among all nations. Jerusalem ³⁹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁴⁰ 

[28:25]  ¹ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[28:36]  ² tc The LXX reads the plural “kings.”

[28:1]  ³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ⁴ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[14:15]  ⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:2]  ⁹ tn Or “who would not believe.”

[14:2]  ¹⁰ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[17:18]  ¹¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁴ tn Grk “saying.”

[17:18]  ¹⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁷ sn This is a parenthetical note by the author.

[17:23]  ¹⁸ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁹ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²⁰ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:2]  ²¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[7:20]  ²³ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ²⁴ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[52:5]  ²⁵ tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.

[52:5]  ²⁶ tn Heb “will tear you down forever.”

[52:5]  ²⁷ tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.

[52:5]  ²⁸ tn Heb “from [your] tent.”

[2:22]  ²⁹ tn Heb “the guilty.” The term רְשָׁעִים (rÿsha’im, “the wicked”) is from the root רָשַׁע (rasha’, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.

[2:22]  ³⁰ tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.

[2:22]  ³¹ tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.

[2:22]  ³² tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissÿkhu, Qal imperfect 3rd person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnaskhu, Niphal imperfect 3rd person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization – probably the best solution to the problem: “the treacherous will be torn away from it.”

[42:10]  ³³ tn The word “just” is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod) or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word.

[42:10]  ³⁴ tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.

[21:23]  ³⁵ sn Great distress means that this is a period of great judgment.

[21:24]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁷ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ³⁸ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ³⁹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴⁰ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.