Kejadian 43:5

43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

Kejadian 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

1 Samuel 3:13

3:13 You ¹  should tell him that I am about to judge his house forever because of ²  the sin that he knew about. For his sons were cursing God, ³  and he did not rebuke them.

1 Samuel 14:24

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.

1 Samuel 14:28

14:28 Then someone from the army informed him, “Your father put the army under a strict oath ⁴  saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.”

1 Samuel 14:32

14:32 So the army rushed greedily on ⁵  the ⁶  plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.

Kisah Para Rasul 20:25

20:25 “And now ⁷  I know that none ⁸  of you among whom I went around proclaiming the kingdom ⁹  will see me ¹⁰  again.

Kisah Para Rasul 20:38

20:38 especially saddened ¹¹  by what ¹²  he had said, that they were not going to see him ¹³  again. Then they accompanied ¹⁴  him to the ship.

[3:13]  ¹ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ² tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ³ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[14:28]  ⁴ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

[14:32]  ⁵ tc The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib, “and they did.”

[14:32]  ⁶ tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).

[20:25]  ⁷ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁸ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁹ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹⁰ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:38]  ¹¹ tn Or “pained.”

[20:38]  ¹² tn Grk “by the word that he had said.”

[20:38]  ¹³ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹⁴ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”