Bilangan 5:19-21
Konteks5:19 Then the priest will put the woman under oath and say to the her, “If no other 1 man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. 2 5:20 But if you 3 have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” 4 5:21 Then the priest will put the woman under the oath of the curse 5 and will say 6 to the her, “The Lord make you an attested curse 7 among your people, 8 if the Lord makes 9 your thigh fall away 10 and your abdomen swell; 11
Bilangan 5:1
Konteks5:1 12 Then the Lord spoke to Moses:
1 Samuel 14:24-46
Konteks14:24 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.
14:25 Now the whole army 13 entered the forest and there was honey on the ground. 14 14:26 When the army entered the forest, they saw 15 the honey flowing, but no one ate any of it, 16 for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, 17 his eyes gleamed. 18 14:28 Then someone from the army informed him, “Your father put the army under a strict oath 19 saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed 20 when I tasted just a little of this honey. 14:30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?”
14:31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 14:32 So the army rushed greedily on 21 the 22 plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.
14:33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant! 23 Roll a large stone over here to me.” 14:34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there. 24 14:35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord.
14:36 Saul said, “Let’s go down after the Philistines at night; we will rout 25 them until the break of day. 26 We won’t leave any of them alive!” 27 They replied, “Do whatever seems best to you.” 28 But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.
14:38 Then Saul said, “All you leaders of the army come here. Find out 29 how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. 30
14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”
14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” 31 Then Jonathan and Saul were indicated by lot, while the army was exonerated. 32 14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” 33 Jonathan was indicated by lot.
14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” 34 14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” 35
14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. 36
14:46 Then Saul stopped chasing the Philistines, and the Philistines went back home. 37
1 Samuel 14:1
Konteks14:1 Then one day Jonathan son of Saul said to his armor bearer, 38 “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.
Kisah Para Rasul 22:16
Konteks22:16 And now what are you waiting for? 39 Get up, 40 be baptized, and have your sins washed away, 41 calling on his name.’ 42
Matius 26:63
Konteks26:63 But Jesus was silent. The 43 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 44 the Son of God.”
Kisah Para Rasul 19:13
Konteks19:13 But some itinerant 45 Jewish exorcists tried to invoke the name 46 of the Lord Jesus over those who were possessed by 47 evil spirits, saying, “I sternly warn 48 you by Jesus whom Paul preaches.”
[5:19] 1 tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.
[5:19] 2 sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.
[5:20] 3 tn The pronoun is emphatic – “but you, if you have gone astray.”
[5:20] 4 tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.
[5:21] 5 sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.
[5:21] 6 tn Heb “the priest will say.”
[5:21] 7 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the
[5:21] 8 sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).
[5:21] 9 tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the
[5:21] 10 tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”
[5:21] 11 sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”
[5:1] 12 sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.
[14:25] 13 tn Heb “all the land.”
[14:25] 14 tn Heb “the surface of the field.”
[14:26] 15 tn Heb “and the army entered the forest, and look!”
[14:26] 16 tn Heb “and there was no one putting his hand to his mouth.”
[14:27] 17 tn Heb “and he returned his hand to his mouth.”
[14:27] 18 tc The translation follows the Qere and several medieval Hebrew
[14:28] 19 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.
[14:29] 20 tc The LXX reads “saw.” See v. 27.
[14:32] 21 tc The translation follows the Qere and many medieval Hebrew
[14:32] 22 tc The translation reads with the Qere and many medieval Hebrew
[14:33] 23 tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.
[14:34] 24 tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”
[14:36] 26 tn Heb “until the light of the morning.”
[14:36] 27 tn Heb “and there will not be left among them a man.”
[14:36] 28 tn Heb “all that is good in your eyes.” So also in v. 40.
[14:38] 29 tn Heb “know and see.”
[14:39] 30 tn Heb “and there was no one answering from all the army.”
[14:41] 31 tc Heb “to the
[14:41] sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
[14:42] 33 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”
[14:43] 34 tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).
[14:44] 35 tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”
[14:45] 36 tn Heb “and he did not die.”
[14:46] 37 tn Heb “to their place.”
[14:1] 38 tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).
[22:16] 39 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
[22:16] 40 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:16] 41 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 42 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
[26:63] 43 tn Here καί (kai) has not been translated.
[26:63] 44 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[19:13] 45 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 46 tn Grk “to name the name.”
[19:13] 47 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 48 sn The expression I sternly warn you means “I charge you as under oath.”
