Mazmur 71:18
Konteks71:18 Even when I am old and gray, 1
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 2
Mazmur 78:4-6
Konteks78:4 we will not hide from their 3 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 4
about his strength and the amazing things he has done.
78:5 He established a rule 5 in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants, 6
78:6 so that the next generation, children yet to be born,
might know about them.
They will grow up and tell their descendants about them. 7
Keluaran 17:14
Konteks17:14 The Lord said to Moses, “Write this as a memorial in the 8 book, and rehearse 9 it in Joshua’s hearing; 10 for I will surely wipe out 11 the remembrance 12 of Amalek from under heaven.
Ulangan 31:19--32:44
Konteks31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites! 31:20 For after I have brought them 13 to the land I promised to their 14 ancestors – one flowing with milk and honey – and they 15 eat their fill 16 and become fat, then they 17 will turn to other gods and worship them; they will reject me and break my covenant. 31:21 Then when 18 many disasters and distresses overcome them 19 this song will testify against them, 20 for their 21 descendants will not forget it. 22 I know the 23 intentions they have in mind 24 today, even before I bring them 25 to the land I have promised.” 31:22 So on that day Moses wrote down this song and taught it to the Israelites, 31:23 and the Lord 26 commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” 27
31:24 When Moses finished writing on a scroll the words of this law in their entirety, 31:25 he 28 commanded the Levites who carried the ark of the Lord’s covenant, 31:26 “Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you, 31:27 for I know about your rebellion and stubbornness. 29 Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! 30 31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them. 31:29 For I know that after I die you will totally 31 corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly 32 before the Lord, inciting him to anger because of your actions.” 33 31:30 Then Moses recited the words of this song from start to finish in the hearing of the whole assembly of Israel.
32:1 Listen, O heavens, and I will speak;
hear, O earth, the words of my mouth.
32:2 My teaching will drop like the rain,
my sayings will drip like the dew, 34
as rain drops upon the grass,
and showers upon new growth.
32:3 For I will proclaim the name 35 of the Lord;
you must acknowledge the greatness of our God.
32:4 As for the Rock, 36 his work is perfect,
for all his ways are just.
He is a reliable God who is never unjust,
he is fair 37 and upright.
32:5 His people have been unfaithful 38 to him;
they have not acted like his children 39 – this is their sin. 40
They are a perverse 41 and deceitful generation.
32:6 Is this how you repay 42 the Lord,
you foolish, unwise people?
Is he not your father, your creator?
He has made you and established you.
32:7 Remember the ancient days;
bear in mind 43 the years of past generations. 44
Ask your father and he will inform you,
your elders, and they will tell you.
32:8 When the Most High 45 gave the nations their inheritance,
when he divided up humankind, 46
he set the boundaries of the peoples,
according to the number of the heavenly assembly. 47
32:9 For the Lord’s allotment is his people,
Jacob is his special possession. 48
32:10 The Lord 49 found him 50 in a desolate land,
in an empty wasteland where animals howl. 51
He continually guarded him 52 and taught him; 53
he continually protected him 54 like the pupil 55 of his eye.
32:11 Like an eagle that stirs up 56 its nest,
that hovers over its young,
so the Lord 57 spread out his wings and took him, 58
he lifted him up on his pinions.
32:12 The Lord alone was guiding him, 59
no foreign god was with him.
32:13 He enabled him 60 to travel over the high terrain of the land,
and he ate of the produce of the fields.
He provided honey for him from the cliffs, 61
and olive oil 62 from the hardest of 63 rocks, 64
32:14 butter from the herd
and milk from the flock,
along with the fat of lambs,
rams and goats of Bashan,
along with the best of the kernels of wheat;
and from the juice of grapes you drank wine.
32:15 But Jeshurun 65 became fat and kicked,
you 66 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
32:16 They made him jealous with other gods, 67
they enraged him with abhorrent idols. 68
32:17 They sacrificed to demons, not God,
to gods they had not known;
to new gods who had recently come along,
gods your ancestors 69 had not known about.
32:18 You have forgotten 70 the Rock who fathered you,
and put out of mind the God who gave you birth.
32:19 But the Lord took note and despised them
because his sons and daughters enraged him.
32:20 He said, “I will reject them, 71
I will see what will happen to them;
for they are a perverse generation,
children 72 who show no loyalty.
32:21 They have made me jealous 73 with false gods, 74
enraging me with their worthless gods; 75
so I will make them jealous with a people they do not recognize, 76
with a nation slow to learn 77 I will enrage them.
32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 78
it consumes the earth and its produce,
and ignites the foundations of the mountains.
32:23 I will increase their 79 disasters,
I will use up my arrows on them.
32:24 They will be starved by famine,
eaten by plague, and bitterly stung; 80
I will send the teeth of wild animals against them,
along with the poison of creatures that crawl in the dust.
32:25 The sword will make people childless outside,
and terror will do so inside;
they will destroy 81 both the young man and the virgin,
the infant and the gray-haired man.
32:26 “I said, ‘I want to cut them in pieces. 82
I want to make people forget they ever existed.
32:27 But I fear the reaction 83 of their enemies,
for 84 their adversaries would misunderstand
and say, “Our power is great, 85
and the Lord has not done all this!”’
32:28 They are a nation devoid of wisdom,
and there is no understanding among them.
32:29 I wish that they were wise and could understand this,
and that they could comprehend what will happen to them.”
32:30 How can one man chase a thousand of them, 86
and two pursue ten thousand;
unless their Rock had delivered them up, 87
and the Lord had handed them over?
32:31 For our enemies’ 88 rock is not like our Rock,
as even our enemies concede.
32:32 For their vine is from the stock 89 of Sodom,
and from the fields of Gomorrah. 90
Their grapes contain venom,
their clusters of grapes are bitter.
32:33 Their wine is snakes’ poison,
the deadly venom of cobras.
32:34 “Is this not stored up with me?” says the Lord, 91
“Is it not sealed up in my storehouses?
32:35 I will get revenge and pay them back
at the time their foot slips;
for the day of their disaster is near,
and the impending judgment 92 is rushing upon them!”
32:36 The Lord will judge his people,
and will change his plans concerning 93 his servants;
when he sees that their power has disappeared,
and that no one is left, whether confined or set free.
32:37 He will say, “Where are their gods,
the rock in whom they sought security,
32:38 who ate the best of their sacrifices,
and drank the wine of their drink offerings?
Let them rise and help you;
let them be your refuge!
32:39 “See now that I, indeed I, am he!” says the Lord, 94
“and there is no other god besides me.
I kill and give life,
I smash and I heal,
and none can resist 95 my power.
32:40 For I raise up my hand to heaven,
and say, ‘As surely as I live forever,
32:41 I will sharpen my lightning-like sword,
and my hand will grasp hold of the weapon of judgment; 96
I will execute vengeance on my foes,
and repay those who hate me! 97
32:42 I will make my arrows drunk with blood,
and my sword will devour flesh –
the blood of the slaughtered and captured,
the chief 98 of the enemy’s leaders!’”
32:43 Cry out, O nations, with his people,
for he will avenge his servants’ blood;
he will take vengeance against his enemies,
and make atonement for his land and people.
32:44 Then Moses went with Joshua 99 son of Nun and recited all the words of this song to the people.
Ayub 19:23-24
Konteks19:23 “O that 100 my words were written down,
O that they were written on a scroll, 101
19:24 that with an iron chisel and with lead 102
they were engraved in a rock forever!
Daniel 9:2
Konteks9:2 in the first year of his reign 103 I, Daniel, came to understand from the sacred books 104 that, according to the word of the LORD 105 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 106 were seventy in number.
Yohanes 20:31
Konteks20:31 But these 107 are recorded 108 so that you may believe 109 that Jesus is the Christ, 110 the Son of God, and that by believing you may have life in his name. 111
Roma 15:4
Konteks15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.
Roma 15:1
Konteks15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 112
Kolose 1:11
Konteks1:11 being strengthened with all power according to his glorious might for the display of 113 all patience and steadfastness, joyfully
Kolose 1:2
Konteks1:2 to the saints, the faithful 114 brothers and sisters 115 in Christ, at Colossae. Grace and peace to you 116 from God our Father! 117
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 118 authorities, to be obedient, to be ready for every good work.
Titus 3:1-2
Konteks3:1 Remind them to be subject to rulers and 119 authorities, to be obedient, to be ready for every good work. 3:2 They must not slander 120 anyone, but be peaceable, gentle, showing complete courtesy to all people.
Pengkhotbah 1:15
Konteks
[71:18] 1 tn Heb “and even unto old age and gray hair.”
[71:18] 2 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
[78:4] 3 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
[78:4] 4 tn Heb “to a following generation telling the praises of the
[78:5] 5 tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
[78:5] 6 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the
[78:6] 7 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”
[17:14] 8 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
[17:14] 9 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
[17:14] 10 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
[17:14] 11 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
[17:14] 12 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.
[31:20] 13 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:20] 14 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
[31:20] 15 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:20] 16 tn Heb “and are satisfied.”
[31:20] 17 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:21] 18 tn Heb “Then it will come to pass that.”
[31:21] 19 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:21] 20 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:21] 21 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
[31:21] 22 tn Heb “it will not be forgotten from the mouth of his seed.”
[31:21] 23 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
[31:21] 24 tn Heb “which he is doing.”
[31:21] 25 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:23] 26 tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the
[31:23] 27 tc The LXX reads, “as the
[31:25] 28 tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
[31:27] 29 tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.
[31:27] 30 tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.
[31:29] 31 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”
[31:29] 32 tn Heb “do the evil.”
[31:29] 33 tn Heb “the work of your hands.”
[32:2] 34 tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.
[32:3] 35 tc Smr and Tg read “in the name.”
[32:4] 36 tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”
[32:4] sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.
[32:4] 37 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
[32:5] 38 tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).
[32:5] tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”
[32:5] 39 tn Heb “(they are) not his sons.”
[32:5] 40 tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.
[32:5] 41 tn Heb “twisted,” “crooked.” See Ps 18:26.
[32:6] 42 tn Or “treat” (TEV).
[32:7] 43 tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.
[32:7] 44 tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.
[32:8] 45 tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
[32:8] 46 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
[32:8] 47 tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.
[32:9] 48 tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The
[32:10] 49 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
[32:10] 50 tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).
[32:10] 51 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”
[32:10] 52 tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
[32:10] 53 tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
[32:10] 54 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
[32:10] 55 tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.
[32:11] 56 tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
[32:11] 57 tn Heb “he”; the referent (the
[32:11] 58 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.
[32:12] 59 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.
[32:13] 60 tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.
[32:13] 61 tn Heb “he made him suck honey from the rock.”
[32:13] 62 tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
[32:13] 64 sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”
[32:15] 65 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).
[32:15] sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).
[32:15] 66 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
[32:16] 67 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
[32:16] 68 tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”
[32:17] 69 tn Heb “your fathers.”
[32:18] 70 tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”
[32:20] 71 tn Heb “I will hide my face from them.”
[32:20] 72 tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”
[32:21] 73 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.
[32:21] 74 tn Heb “what is not a god,” or a “nondeity.”
[32:21] 75 tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).
[32:21] 76 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).
[32:21] 77 tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”
[32:22] 78 tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”
[32:22] sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).
[32:23] 79 tn Heb “upon them.”
[32:24] 80 tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).
[32:25] 81 tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
[32:26] 82 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).
[32:27] 85 tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”
[32:30] 86 tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
[32:30] 87 tn Heb “sold them” (so NAB, NIV, NRSV, NLT).
[32:31] 88 tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.
[32:32] 90 sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).
[32:34] 91 tn Verses 34-35 appear to be a quotation of the
[32:35] 92 tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.
[32:36] 93 tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.
[32:39] 94 tn Verses 39-42 appear to be a quotation of the
[32:39] 95 tn Heb “deliver from” (so NRSV, NLT).
[32:41] 96 tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.
[32:41] 97 tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).
[32:42] 98 tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).
[32:44] 99 tn Heb “Hoshea” (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16).
[19:23] 100 tn The optative is again expressed with the interrogative clause “Who will give that they be written?” Job wishes that his words be preserved long after his death.
[19:23] 101 tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the copper scroll, which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“SEÝFER, an inscription, in the book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.
[19:24] 102 sn There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.
[9:2] 103 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 104 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
[9:2] 105 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
[9:2] 106 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:31] 107 tn Grk “these things.”
[20:31] 108 tn Grk “are written.”
[20:31] 109 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 110 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 111 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
[15:1] 112 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
[1:11] 113 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:2] 114 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 115 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 116 tn Or “Grace to you and peace.”
[1:2] 117 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[3:1] 118 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[3:1] 119 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[3:2] 120 tn Or “discredit,” “damage the reputation of.”
[1:15] 121 tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.
[1:15] 122 tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.
[1:15] 123 tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).
[1:15] 124 tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”
