Ulangan 28:22

28:22 He ¹  will afflict you with weakness, ²  fever, inflammation, infection, ³  sword, ⁴  blight, and mildew; these will attack you until you perish.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ⁵  obey the Lord your God and are careful to observe all his commandments I am giving ⁶  you today, the Lord your God will elevate you above all the nations of the earth.

Kisah Para Rasul 17:1-2

Paul and Silas at Thessalonica

17:1 After they traveled through ⁷  Amphipolis ⁸  and Apollonia, ⁹  they came to Thessalonica, ¹⁰  where there was a Jewish synagogue. ¹¹  17:2 Paul went to the Jews in the synagogue, ¹²  as he customarily did, and on three Sabbath days he addressed ¹³  them from the scriptures,

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁵  persecution began ¹⁶  against the church in Jerusalem, ¹⁷  and all ¹⁸  except the apostles were forced to scatter throughout the regions ¹⁹  of Judea and Samaria.

Ayub 34:29

34:29 But if God ²⁰  is quiet, who can condemn ²¹  him?

If he hides his face, then who can see him?

Yet ²²  he is over the individual and the nation alike, ²³ 

Ratapan 1:21

ש (Sin/Shin)

1:21 They have heard ²⁴  that I groan,

yet there is no one to comfort me.

All my enemies have heard of my trouble;

they are glad that you ²⁵  have brought it about. ²⁶ 

Bring about ²⁷  the day of judgment ²⁸  that you promised ²⁹ 

so that ³⁰  they may end up ³¹  like me!

Amos 5:8

5:8 (But there is one who made the constellations Pleiades and Orion;

he can turn the darkness into morning

and daylight ³²  into night.

He summons the water of the seas

and pours it out on the earth’s surface.

The Lord is his name!

Amos 7:4

7:4 The sovereign Lord showed me this: I saw ³³  the sovereign Lord summoning a shower of fire. ³⁴  It consumed the great deep and devoured the fields.

Amos 9:6

9:6 He builds the upper rooms of his palace ³⁵  in heaven

and sets its foundation supports ³⁶  on the earth. ³⁷ 

He summons the water of the sea

and pours it out on the earth’s surface.

The Lord is his name.

[28:22]  ¹ tn Heb “The Lord.” See note on “he” in 28:8.

[28:22]  ² tn Or perhaps “consumption” (so KJV, NASB, NRSV). The term is from a verbal root that indicates a weakening of one’s physical strength (cf. NAB “wasting”; NIV, NLT “wasting disease”).

[28:22]  ³ tn Heb “hot fever”; NIV “scorching heat.”

[28:22]  ⁴ tn Or “drought” (so NIV, NRSV, NLT).

[28:1]  ⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ⁶ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[17:1]  ⁷ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁸ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁰ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹¹ sn See the note on synagogue in 6:9.

[17:2]  ¹² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹³ 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.

[8:1]  ¹⁴ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁵ tn Or “severe.”

[8:1]  ¹⁶ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁸ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁹ tn Or “countryside.”

[34:29]  ²⁰ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ²¹ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ²² tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ²³ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[1:21]  ²⁴ tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).

[1:21]  ²⁵ tn “You” here and in the following line refers to the Lord.

[1:21]  ²⁶ tn Heb “that You have done it.”

[1:21]  ²⁷ tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).

[1:21]  ²⁸ tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).

[1:21]  ²⁹ tn Heb “proclaimed.”

[1:21]  ³⁰ tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”

[1:21]  ³¹ tn Heb “that they be like me.”

[5:8]  ³² tn Heb “darkens the day into night.”

[7:4]  ³³ tn Heb “behold” or “look.”

[7:4]  ³⁴ tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).

[9:6]  ³⁵ tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).

[9:6]  ³⁶ tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.

[9:6]  ³⁷ sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.