Imamat 26:33

26:33 I will scatter you among the nations and unsheathe the sword ¹  after you, so your land will become desolate and your cities will become a waste.

Ulangan 4:27

4:27 Then the Lord will scatter you among the peoples and there will be very few of you ²  among the nations where the Lord will drive you.

Ulangan 28:64

28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone.

Ulangan 32:26

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ³ 

I want to make people forget they ever existed.

Ester 3:8

3:8 Then Haman said to King Ahasuerus, “There is a particular people ⁴  that is dispersed and spread among the inhabitants ⁵  throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them. ⁶ 

Mazmur 44:11

44:11 You handed us ⁷  over like sheep to be eaten;

you scattered us among the nations.

Yehezkiel 6:8

6:8 “‘But I will spare some of you. Some will escape the sword when you are scattered in foreign lands. ⁸ 

Yohanes 7:35

7:35 Then the Jewish leaders ⁹  said to one another, “Where is he ¹⁰  going to go that we cannot find him? ¹¹  He is not going to go to the Jewish people dispersed ¹²  among the Greeks and teach the Greeks, is he? ¹³ 

Yohanes 11:52

11:52 and not for the Jewish nation ¹⁴  only, ¹⁵  but to gather together ¹⁶  into one the children of God who are scattered.) ¹⁷ 

Kisah Para Rasul 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Yakobus 1:1

Salutation

1:1 From James, ¹⁸  a slave ¹⁹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²⁰  Greetings!

[26:33]  ¹ tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).

[4:27]  ² tn Heb “you will be left men (i.e., few) of number.”

[32:26]  ³ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

[3:8]  ⁴ tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.

[3:8]  ⁵ tn Heb “peoples” (so NASB, NIV); NAB “nations”

[3:8]  ⁶ tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”

[44:11]  ⁷ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[6:8]  ⁸ tn Heb “when you have fugitives from the sword among the nations, when you are scattered among the lands.”

[7:35]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ¹⁰ tn Grk “this one.”

[7:35]  ¹¹ tn Grk “will not find him.”

[7:35]  ¹² sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ¹³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[11:52]  ¹⁴ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹⁵ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁶ tn Grk “that he might gather together.”

[11:52]  ¹⁷ sn This is a parenthetical note by the author.

[1:1]  ¹⁸ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁰ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.