Ulangan 27:15-26

27:15 ‘Cursed is the one ¹  who makes a carved or metal image – something abhorrent ²  to the Lord, the work of the craftsman ³  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ⁴  27:16 ‘Cursed ⁵  is the one who disrespects ⁶  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with ⁷  his father’s former wife, ⁸  for he dishonors his father.’ ⁹  Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ ¹⁰  Then all the people will say, ‘Amen!’ 27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills ¹¹  his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Mazmur 109:17-18

109:17 He loved to curse ¹²  others, so those curses have come upon him. ¹³ 

He had no desire to bless anyone, so he has experienced no blessings. ¹⁴ 

109:18 He made cursing a way of life, ¹⁵ 

so curses poured into his stomach like water

and seeped into his bones like oil. ¹⁶ 

Mazmur 109:1

Psalm 109 ¹⁷ 

For the music director, a psalm of David.

109:1 O God whom I praise, do not ignore me! ¹⁸ 

Kolose 1:22

1:22 but now he has reconciled you ¹⁹  by his physical body through death to present you holy, without blemish, and blameless before him –

[27:15]  ¹ tn Heb “man,” but in a generic sense here.

[27:15]  ² tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[27:15]  ³ tn Heb “craftsman’s hands.”

[27:15]  ⁴ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

[27:16]  ⁵ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁶ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:20]  ⁷ tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

[27:20]  ⁸ tn See note at Deut 22:30.

[27:20]  ⁹ tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

[27:21]  ¹⁰ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[27:24]  ¹¹ tn Or “strikes down” (so NRSV).

[109:17]  ¹² sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.

[109:17]  ¹³ tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.

[109:17]  ¹⁴ tn Heb “and he did not delight in a blessing and it is far from him.”

[109:18]  ¹⁵ tn Heb “he put on a curse as [if it were] his garment.”

[109:18]  ¹⁶ tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”

[109:1]  ¹⁷ sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.

[109:1]  ¹⁸ tn Heb “do not be deaf.”

[1:22]  ¹⁹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.