Bilangan 16:12-15

16:12 Then Moses summoned ¹  Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. ²  16:13 Is it a small thing ³  that you have brought us up out of the land that flows with milk and honey, ⁴  to kill us in the wilderness? Now do you want to make yourself a prince ⁵  over us? 16:14 Moreover, ⁶  you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind ⁷  these men? We will not come up.”

16:15 Moses was very angry, and he said to the Lord, “Have no respect ⁸  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Ulangan 17:12-13

17:12 The person who pays no attention ⁹  to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel. 17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Ulangan 21:20-21

21:20 They must declare to the elders ¹⁰  of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.” 21:21 Then all the men of his city must stone him to death. In this way you will purge out ¹¹  wickedness from among you, and all Israel ¹²  will hear about it and be afraid.

Ulangan 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ¹³  should be found lying in a field in the land the Lord your God is giving you, ¹⁴  and no one knows who killed ¹⁵  him,

1 Samuel 10:27

10:27 But some wicked men ¹⁶  said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. ¹⁷ 

1 Samuel 10:2

10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ¹⁸  He is asking, “What should I do about my son?”’

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹⁹  “What have I done? What is my offense? ²⁰  How have I sinned before your father? For he is seeking my life!”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ²¹  “What have I done? What is my offense? ²²  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ²³  and saw him, they were greatly astonished. ²⁴ 

Mazmur 2:1-5

Psalm 2 ²⁵ 

2:1 Why ²⁶  do the nations rebel? ²⁷ 

Why ²⁸  are the countries ²⁹  devising ³⁰  plots that will fail? ³¹ 

2:2 The kings of the earth ³²  form a united front; ³³ 

the rulers collaborate ³⁴ 

against the Lord and his anointed king. ³⁵ 

2:3 They say, ³⁶  “Let’s tear off the shackles they’ve put on us! ³⁷ 

Let’s free ourselves from ³⁸  their ropes!”

2:4 The one enthroned ³⁹  in heaven laughs in disgust; ⁴⁰ 

the Lord taunts ⁴¹  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ⁴²  saying, ⁴³ 

Mazmur 12:4

12:4 They say, ⁴⁴  “We speak persuasively; ⁴⁵ 

we know how to flatter and boast. ⁴⁶ 

Who is our master?” ⁴⁷ 

Yeremia 2:31

2:31 You people of this generation,

listen to what the Lord says.

“Have I been like a wilderness to you, Israel?

Have I been like a dark and dangerous land to you? ⁴⁸ 

Why then do you ⁴⁹  say, ‘We are free to wander. ⁵⁰ 

We will not come to you any more?’

Lukas 19:14

19:14 But his citizens ⁵¹  hated ⁵²  him and sent a delegation after him, saying, ‘We do not want this man ⁵³  to be king ⁵⁴  over us!’

Roma 13:1-5

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁵⁵  and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority ⁵⁶  resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ⁵⁷  but also because of your conscience. ⁵⁸ 

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁵⁹  and the authorities that exist have been instituted by God.

Pengkhotbah 2:13-14

2:13 I realized that wisdom is preferable to folly, ⁶⁰ 

just as light is preferable to darkness:

2:14 The wise man can see where he is going, ⁶¹  but the fool walks in darkness.

Yet I also realized that the same fate ⁶²  happens to them both. ⁶³ 

[16:12]  ¹ tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.

[16:12]  ² tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).

[16:13]  ³ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ⁴ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ⁵ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[16:14]  ⁶ tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

[16:14]  ⁷ tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.

[16:15]  ⁸ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[17:12]  ⁹ tn Heb “who acts presumptuously not to listen” (cf. NASB).

[21:20]  ¹⁰ tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.

[21:21]  ¹¹ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ¹² tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[21:1]  ¹³ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ¹⁴ tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ¹⁵ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[10:27]  ¹⁶ tn Heb “sons of worthlessness” (see 2:12).

[10:27]  ¹⁷ tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.

[10:2]  ¹⁸ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[20:1]  ¹⁹ tn Heb “and he came and said before Jonathan.”

[20:1]  ²⁰ tn Heb “What is my guilt?”

[20:1]  ²¹ tn Heb “and he came and said before Jonathan.”

[20:1]  ²² tn Heb “What is my guilt?”

[12:16]  ²³ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ²⁴ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[2:1]  ²⁵ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ²⁶ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ²⁷ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ²⁸ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ²⁹ tn Or “peoples” (so many English versions).

[2:1]  ³⁰ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ³¹ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ³² sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ³³ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ³⁴ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ³⁵ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ³⁶ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ³⁷ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ³⁸ tn Heb “throw off from us.”

[2:4]  ³⁹ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁴⁰ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ⁴¹ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ⁴² sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ⁴³ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[12:4]  ⁴⁴ tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.

[12:4]  ⁴⁵ tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.

[12:4]  ⁴⁶ tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.

[12:4]  ⁴⁷ sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.

[2:31]  ⁴⁸ tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.

[2:31]  ⁴⁹ tn Heb “my people.”

[2:31]  ⁵⁰ tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.

[19:14]  ⁵¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁵² tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁵³ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁵⁴ tn Or “to rule.”

[13:1]  ⁵⁵ tn Grk “by God.”

[13:2]  ⁵⁶ tn Grk “the authority,” referring to the authority just described.

[13:5]  ⁵⁷ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ⁵⁸ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[13:1]  ⁵⁹ tn Grk “by God.”

[2:13]  ⁶⁰ tn Heb “and I saw that there is profit for wisdom more than folly.”

[2:14]  ⁶¹ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ⁶² sn The common fate to which Qoheleth refers is death.

[2:14]  ⁶³ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).