Ayub 1:13-19
Konteks1:13 Now the day 2 came when Job’s 3 sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing 4 and the donkeys were grazing beside them, 1:15 and the Sabeans 5 swooped down 6 and carried them all away, and they killed 7 the servants with the sword! 8 And I – only I alone 9 – escaped to tell you!”
1:16 While this one was still speaking, 10 another messenger arrived 11 and said, “The fire of God 12 has fallen from heaven 13 and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”
1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans 14 formed three bands and made a raid 15 on the camels and carried them all away, and they killed the servants with the sword! 16 And I – only I alone – escaped to tell you!”
1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 1:19 and suddenly 17 a great wind 18 swept across 19 the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”
Ayub 20:5-7
Konteks20:5 that the elation of the wicked is brief, 20
the joy of the godless 21 lasts but a moment. 22
20:6 Even though his stature 23 reaches to the heavens
and his head touches the clouds,
20:7 he will perish forever, like his own excrement; 24
those who used to see him will say, ‘Where is he?’
Ayub 20:22-24
Konteks20:22 In the fullness of his sufficiency, 25
distress 26 overtakes him.
the full force of misery will come upon him. 27
20:23 “While he is 28 filling his belly,
God 29 sends his burning anger 30 against him,
and rains down his blows upon him. 31
20:24 If he flees from an iron weapon,
then an arrow 32 from a bronze bow pierces him.
Imamat 26:36
Konteks26:36 “‘As for 33 the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.
Imamat 26:1
Konteks26:1 “‘You must not make for yourselves idols, 34 so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before 35 it, for I am the Lord your God.
1 Samuel 25:36-38
Konteks25:36 When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time 36 and was very intoxicated. She told him absolutely nothing 37 until morning’s light. 25:37 In the morning, when Nabal was sober, 38 his wife told him about these matters. He had a stroke and was paralyzed. 39 25:38 After about ten days the Lord struck Nabal down and he died.
Mazmur 73:18-20
Konteks73:18 Surely 40 you put them in slippery places;
you bring them down 41 to ruin.
73:19 How desolate they become in a mere moment!
Terrifying judgments make their demise complete! 42
73:20 They are like a dream after one wakes up. 43
O Lord, when you awake 44 you will despise them. 45
Mazmur 92:7
Konteks92:7 When the wicked sprout up like grass,
and all the evildoers glisten, 46
it is so that they may be annihilated. 47
Kisah Para Rasul 12:21-23
Konteks12:21 On a day determined in advance, Herod 48 put on his royal robes, 49 sat down on the judgment seat, 50 and made a speech 51 to them. 12:22 But the crowd 52 began to shout, 53 “The voice of a god, 54 and not of a man!” 12:23 Immediately an angel of the Lord 55 struck 56 Herod 57 down because he did not give the glory to God, and he was eaten by worms and died. 58
Kisah Para Rasul 12:1
Konteks12:1 About that time King Herod 59 laid hands on 60 some from the church to harm them. 61
Kisah Para Rasul 5:3
Konteks5:3 But Peter said, “Ananias, why has Satan filled 62 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 63 the land?
[1:13] 1 sn The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.
[1:13] 2 tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.
[1:13] 3 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[1:14] 4 tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).
[1:15] 5 tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).
[1:15] sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.
[1:15] 6 tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
[1:15] 7 sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”
[1:15] 8 tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.
[1:15] 9 tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
[1:16] 10 tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).
[1:16] 11 tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
[1:16] 12 sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.
[1:16] 13 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
[1:17] 14 sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”
[1:17] 15 tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.
[1:17] 16 tn Heb “with the edge/mouth of the sword.”
[1:19] 17 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.
[1:19] 18 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).
[1:19] 19 tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.
[20:5] 20 tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.
[20:5] 21 tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.
[20:5] 22 tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.
[20:6] 23 tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.
[20:7] 24 tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.
[20:22] 25 tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).
[20:22] 26 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.
[20:22] 27 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.
[20:23] 28 tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
[20:23] 29 tn “God” is understood as the subject of the judgment.
[20:23] 30 tn Heb “the anger of his wrath.”
[20:23] 31 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
[20:24] 32 tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.
[26:1] 34 sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”
[26:1] 35 tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).
[25:36] 36 tn Heb “and the heart of Nabal was good upon him”; NASB, NRSV “Nabal’s heart was merry within him”; NIV “he was in high spirits”; NCV, TEV “was in a good mood”; CEV “was very drunk and feeling good.”
[25:36] 37 tn Heb “and she did not tell him a thing, small or large.”
[25:37] 38 tn Heb “when the wine had gone out from Nabal.”
[25:37] 39 tn Heb “and his heart died within him and he became a stone.” Cf. TEV, NLT “stroke”; CEV “heart attack.” For an alternative interpretation than that presented above, see Marjorie O’Rourke Boyle, “The Law of the Heart: The Death of a Fool (1 Samuel 25),” JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness.
[73:18] 40 tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
[73:18] 41 tn Heb “cause them to fall.”
[73:19] 42 tn Heb “they come to an end, they are finished, from terrors.”
[73:20] 43 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
[73:20] 44 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
[73:20] 45 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
[92:7] 47 tn Heb “in order that they might be destroyed permanently.”
[92:7] sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.
[12:21] 48 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[12:21] sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:21] 49 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
[12:21] 50 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
[12:21] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[12:21] 51 tn Or “delivered a public address.”
[12:22] 52 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
[12:22] 53 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
[12:22] 54 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 55 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 56 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
[12:23] 57 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 58 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
[12:1] 59 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 60 tn Or “King Herod had some from the church arrested.”
[12:1] 61 tn Or “to cause them injury.”
[5:3] 62 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 63 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
