Ulangan 13:13

13:13 some evil people ¹  have departed from among you to entice the inhabitants of their cities, ²  saying, “Let’s go and serve other gods” (whom you have not known before). ³ 

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁴  should appear among you and show you a sign or wonder, ⁵ 

1 Samuel 2:12

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. ⁶  They did not recognize the Lord’s authority. ⁷ 

1 Samuel 25:17

25:17 Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. ⁸  He is such a wicked person ⁹  that no one tells him anything!”

1 Samuel 25:1

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ¹⁰ 

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ¹¹  a prophet named Agabus ¹²  came down from Judea.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹³  my heart? For I am ready not only to be tied up, ¹⁴  but even to die in Jerusalem for the name of the Lord Jesus.”

[13:13]  ¹ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ² tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ³ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[13:1]  ⁴ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁵ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[2:12]  ⁶ tn Heb “sons of worthlessness.”

[2:12]  ⁷ tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

[25:17]  ⁸ tn Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”

[25:17]  ⁹ tn Heb “he is a son of worthlessness.”

[25:1]  ¹⁰ tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[21:10]  ¹¹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹² sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:13]  ¹³ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁴ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.