Ulangan 28:37

28:37 You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ¹  obey the Lord your God and are careful to observe all his commandments I am giving ²  you today, the Lord your God will elevate you above all the nations of the earth.

Kisah Para Rasul 9:7-8

9:7 (Now the men ³  who were traveling with him stood there speechless, ⁴  because they heard the voice but saw no one.) ⁵  9:8 So Saul got up from the ground, but although his eyes were open, ⁶  he could see nothing. ⁷  Leading him by the hand, his companions ⁸  brought him into Damascus.

Mazmur 44:13-14

44:13 You made us ⁹  an object of disdain to our neighbors;

those who live on our borders taunt and insult us. ¹⁰ 

44:14 You made us ¹¹  an object of ridicule ¹²  among the nations;

foreigners treat us with contempt. ¹³ 

Mazmur 79:10

79:10 Why should the nations say, “Where is their God?”

Before our very eyes may the shed blood of your servants

be avenged among the nations! ¹⁴ 

Yeremia 18:16

18:16 So their land will become an object of horror. ¹⁵ 

People will forever hiss out their scorn over it.

All who pass that way will be filled with horror

and will shake their heads in derision. ¹⁶ 

Yeremia 24:9

24:9 I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses. ¹⁷  That is how they will be remembered wherever I banish them. ¹⁸ 

Yeremia 33:24

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ¹⁹  ‘The Lord has rejected the two families of Israel and Judah ²⁰  that he chose.’ So they have little regard that my people will ever again be a nation. ²¹ 

Ratapan 2:15

ס (Samek)

2:15 All who passed by on the road

clapped their hands to mock you. ²² 

They sneered and shook their heads

at Daughter Jerusalem.

“Ha! Is this the city they called ²³ 

‘The perfection of beauty, ²⁴ 

the source of joy of the whole earth!’?” ²⁵ 

Daniel 9:16

9:16 O Lord, according to all your justice, ²⁶  please turn your raging anger ²⁷  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

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

[28:1]  ² tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[9:7]  ³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁶ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁷ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁸ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[44:13]  ⁹ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:13]  ¹⁰ tn Heb “an [object of] taunting and [of] mockery to those around us.”

[44:14]  ¹¹ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:14]  ¹² tn Heb “a proverb,” or “[the subject of] a mocking song.”

[44:14]  ¹³ tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).

[79:10]  ¹⁴ tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”

[18:16]  ¹⁵ tn There may be a deliberate double meaning involved here. The word translated here “an object of horror” refers both to destruction (cf. 2:15; 4:17) and the horror or dismay that accompanies it (cf. 5:30; 8:21). The fact that there is no conjunction or preposition in front of the noun “hissing” that follows this suggests that the reaction is in view here, not the cause.

[18:16]  ¹⁶ tn Heb “an object of lasting hissing. All who pass that way will be appalled and shake their head.”

[18:16]  sn The actions of “shaking of the head” and “hissing” were obviously gestures of scorn and derision. See Lam 2:15-16.

[24:9]  ¹⁷ tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in people’s curses.” The alternate translation treats the two pairs which are introduced without vavs (ו) but are joined by vavs as examples of hendiadys. This is very possible here but the chain does not contain this pairing in 25:18; 29:18.

[24:9]  sn For an example of how the “example used in curses” worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).

[24:9]  ¹⁸ tn Heb “I will make them for a terror for disaster to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and a curse in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.

[33:24]  ¹⁹ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ²⁰ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ²¹ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[2:15]  ²² tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).

[2:15]  ²³ tn Heb “of which they said.”

[2:15]  ²⁴ tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.

[2:15]  ²⁵ tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.

[9:16]  ²⁶ tn Or “righteousness.”

[9:16]  ²⁷ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).