Kejadian 6:11

6:11 The earth was ruined ¹  in the sight of ²  God; the earth was filled with violence. ³ 

Kejadian 10:9

10:9 He was a mighty hunter ⁴  before the Lord. ⁵  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)

Kejadian 13:13

13:13 (Now ⁶  the people ⁷  of Sodom were extremely wicked rebels against the Lord.) ⁸ 

Kejadian 13:2

13:2 (Now Abram was very wealthy ⁹  in livestock, silver, and gold.) ¹⁰ 

Kisah Para Rasul 21:6

21:6 we said farewell ¹¹  to one another. ¹²  Then ¹³  we went aboard the ship, and they returned to their own homes. ¹⁴ 

Mazmur 51:4

51:4 Against you – you above all ¹⁵  – I have sinned;

I have done what is evil in your sight.

So ¹⁶  you are just when you confront me; ¹⁷ 

you are right when you condemn me. ¹⁸ 

Yesaya 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹⁹ 

they rebel against his royal authority. ²⁰ 

[6:11]  ¹ tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

[6:11]  ² tn Heb “before.”

[6:11]  ³ tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

[10:9]  ⁴ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ⁵ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[13:13]  ⁶ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ⁷ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ⁸ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[13:2]  ⁹ tn Heb “heavy.”

[13:2]  ¹⁰ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[21:6]  ¹¹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹² sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹³ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹⁴ tn Grk “to their own”; the word “homes” is implied.

[51:4]  ¹⁵ tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”

[51:4]  ¹⁶ tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.

[51:4]  ¹⁷ tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).

[51:4]  ¹⁸ tn Heb “when you judge.”

[3:8]  ¹⁹ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ²⁰ tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.