Imamat 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹  then their uncircumcised hearts become humbled and they make up for ²  their iniquity,

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ³  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ⁴  it, for I am the Lord your God.

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶  persecution began ⁷  against the church in Jerusalem, ⁸  and all ⁹  except the apostles were forced to scatter throughout the regions ¹⁰  of Judea and Samaria. 8:2 Some ¹¹  devout men buried Stephen and made loud lamentation ¹²  over him. ¹³ 

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁴  from the mountain ¹⁵  called the Mount of Olives ¹⁶  (which is near Jerusalem, a Sabbath day’s journey ¹⁷  away).

Ayub 5:17

5:17 “Therefore, ¹⁸  blessed ¹⁹  is the man whom God corrects, ²⁰ 

so do not despise the discipline ²¹  of the Almighty. ²² 

Ayub 34:31-32

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ²³ 

but I will not act wrongly any more.

34:32 Teach me what I cannot see. ²⁴ 

If I have done evil, I will do so no more.’

Mazmur 50:15

50:15 Pray to me when you are in trouble! ²⁵ 

I will deliver you, and you will honor me!” ²⁶ 

Mazmur 119:67

119:67 Before I was afflicted I used to stray off, ²⁷ 

but now I keep your instructions. ²⁸ 

Mazmur 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Mazmur 119:75

119:75 I know, Lord, that your regulations ²⁹  are just.

You disciplined me because of your faithful devotion to me. ³⁰ 

Yesaya 26:16

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ³¹ 

Yeremia 31:19

31:19 For after we turned away from you we repented.

After we came to our senses ³²  we beat our breasts in sorrow. ³³ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ³⁴ 

Daniel 9:7-9

9:7 “You are righteous, ³⁵  O Lord, but we are humiliated this day ³⁶  – the people ³⁷  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ³⁸  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ³⁹  even though we have rebelled against him.

Daniel 9:14

9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁴⁰  in all he has done, ⁴¹  and we have not obeyed him. ⁴² 

Ibrani 12:5-11

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁴³  the Lord’s discipline

or give up when he corrects ⁴⁴  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁴⁵ 

12:7 Endure your suffering ⁴⁶  as discipline; ⁴⁷  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ⁴⁸  something all sons ⁴⁹  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ⁵⁰  our earthly fathers ⁵¹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁵²  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ⁵³  But later it produces the fruit of peace and righteousness ⁵⁴  for those trained by it.

[26:41]  ¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:1]  ³ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ⁴ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[8:1]  ⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁶ tn Or “severe.”

[8:1]  ⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁰ tn Or “countryside.”

[8:2]  ¹¹ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹² sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹³ tn Or “mourned greatly for him.”

[1:12]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁵ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁶ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹⁷ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[5:17]  ¹⁸ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ¹⁹ tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ²⁰ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ²¹ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ²² sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[34:31]  ²³ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[34:32]  ²⁴ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[50:15]  ²⁵ tn Heb “call [to] me in a day of trouble.”

[50:15]  ²⁶ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[119:67]  ²⁷ tn Heb “before I suffered, I was straying off.”

[119:67]  ²⁸ tn Heb “your word.”

[119:75]  ²⁹ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ³⁰ tn Heb “and [in] faithfulness you afflicted me.”

[26:16]  ³¹ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[31:19]  ³² tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ³³ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ³⁴ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[9:7]  ³⁵ tn Heb “to you (belongs) righteousness.”

[9:7]  ³⁶ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ³⁷ tn Heb “men.”

[9:8]  ³⁸ tn Heb “to us (belongs) shame of face.”

[9:9]  ³⁹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:14]  ⁴⁰ tn Or “righteous.”

[9:14]  ⁴¹ tn Heb “in all his deeds which he has done.”

[9:14]  ⁴² tn Heb “we have not listened to his voice.”

[12:5]  ⁴³ tn Or “disregard,” “think little of.”

[12:5]  ⁴⁴ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ⁴⁵ sn A quotation from Prov 3:11-12.

[12:7]  ⁴⁶ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁴⁷ tn Or “in order to become disciplined.”

[12:8]  ⁴⁸ tn Grk “you are without discipline.”

[12:8]  ⁴⁹ tn Grk “all”; “sons” is implied by the context.

[12:9]  ⁵⁰ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁵¹ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁵² tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[12:11]  ⁵³ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁵⁴ tn Grk “the peaceful fruit of righteousness.”