Ulangan 32:23-26

32:23 I will increase their ¹  disasters,

I will use up my arrows on them.

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ² 

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 ³  both the young man and the virgin,

the infant and the gray-haired man.

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ⁴ 

I want to make people forget they ever existed.

Yosua 10:10-11

10:10 The Lord routed ⁵  them before Israel. Israel ⁶  thoroughly defeated them ⁷  at Gibeon. They chased them up the road to the pass ⁸  of Beth Horon and struck them down all the way to Azekah and Makkedah. 10:11 As they fled from Israel on the slope leading down from ⁹  Beth Horon, the Lord threw down on them large hailstones from the sky, ¹⁰  all the way to Azekah. They died – in fact, more died from the hailstones than the Israelites killed with the sword.

Yosua 10:1

Israel Defeats an Amorite Coalition

10:1 Adoni-Zedek, king of Jerusalem, ¹¹  heard how Joshua captured Ai and annihilated it and its king as he did Jericho ¹²  and its king. ¹³  He also heard how ¹⁴  the people of Gibeon made peace with Israel and lived among them.

Kisah Para Rasul 20:29-30

20:29 I know that after I am gone ¹⁵  fierce wolves ¹⁶  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹⁷  men ¹⁸  will arise, teaching perversions of the truth ¹⁹  to draw the disciples away after them.

Ayub 18:8-16

18:8 For he has been thrown into a net by his feet ²⁰ 

and he wanders into a mesh. ²¹ 

18:9 A trap ²²  seizes him by the heel;

a snare ²³  grips him.

18:10 A rope is hidden for him ²⁴  on the ground

and a trap for him ²⁵  lies on the path.

18:11 Terrors ²⁶  frighten him on all sides

and dog ²⁷  his every step.

18:12 Calamity is ²⁸  hungry for him, ²⁹ 

and misfortune is ready at his side. ³⁰ 

18:13 It eats away parts of his skin; ³¹ 

the most terrible death ³²  devours his limbs.

18:14 He is dragged from the security of his tent, ³³ 

and marched off ³⁴  to the king ³⁵  of terrors.

18:15 Fire resides in his tent; ³⁶ 

over his residence burning sulfur is scattered.

18:16 Below his roots dry up,

and his branches wither above.

Ayub 20:24

20:24 If he flees from an iron weapon,

then an arrow ³⁷  from a bronze bow pierces him.

Amos 5:19

5:19 Disaster will be inescapable, ³⁸ 

as if a man ran from a lion only to meet a bear,

then escaped ³⁹  into a house,

leaned his hand against the wall,

and was bitten by a poisonous snake.

[32:23]  ¹ tn Heb “upon them.”

[32:24]  ² tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[32:25]  ³ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[32:26]  ⁴ 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).

[10:10]  ⁵ tn Or “caused to panic.”

[10:10]  ⁶ tn Heb “he.” The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the Lord should be understood as the referent (cf. NASB “and He slew them with a great slaughter at Gibeon”), or even Joshua (cf. NEB “and Joshua defeated them utterly in Gibeon”).

[10:10]  ⁷ tn Heb “struck them down with a great striking down.”

[10:10]  ⁸ tn Or “ascent.”

[10:11]  ⁹ tn Heb “on the descent of.”

[10:11]  ¹⁰ tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[10:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:1]  ¹³ tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”

[10:1]  ¹⁴ tn Heb “and how.”

[20:29]  ¹⁵ tn Grk “after my departure.”

[20:29]  ¹⁶ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹⁷ tn Grk “from among yourselves.”

[20:30]  ¹⁸ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[18:8]  ²⁰ tn See Ps 25:15.

[18:8]  ²¹ tn The word שְׂבָכָה (sÿvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit.

[18:9]  ²² tn This word פָּח (pakh) specifically refers to the snare of the fowler – thus a bird trap. But its plural seems to refer to nets in general (see Job 22:10).

[18:9]  ²³ tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice.

[18:10]  ²⁴ tn Heb “his rope.” The suffix must be a genitive expressing that the trap was for him, to trap him, and so an objective genitive.

[18:10]  ²⁵ tn Heb “his trap.” The pronominal suffix is objective genitive here as well.

[18:11]  ²⁶ sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.

[18:11]  ²⁷ tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver.

[18:12]  ²⁸ tn The jussive is occasionally used without its normal sense and only as an imperfect (see GKC 323 §109.k).

[18:12]  ²⁹ tn There are a number of suggestions for אֹנוֹ (’ono). Some take it as “vigor”: thus “his strength is hungry.” Others take it as “iniquity”: thus “his iniquity/trouble is hungry.”

[18:12]  ³⁰ tn The expression means that misfortune is right there to destroy him whenever there is the opportunity.

[18:13]  ³¹ tn The expression “the limbs of his skin” makes no sense, unless a poetic meaning of “parts” (or perhaps “layers”) is taken. The parallelism has “his skin” in the first colon, and “his limbs” in the second. One plausible suggestion is to take בַּדֵּי (badde, “limbs of”) in the first part to be בִּדְוָי (bidvay, “by a disease”; Dhorme, Wright, RSV). The verb has to be made passive, however. The versions have different things: The LXX has “let the branches of his feet be eaten”; the Syriac has “his cities will be swallowed up by force”; the Vulgate reads “let it devour the beauty of his skin”; and Targum Job has “it will devour the linen garments that cover his skin.”

[18:13]  ³² tn The “firstborn of death” is the strongest child of death (Gen 49:3), or the deadliest death (like the “firstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134).

[18:14]  ³³ tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.

[18:14]  ³⁴ tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

[18:14]  ³⁵ sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.

[18:15]  ³⁶ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibbÿli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

[20:24]  ³⁷ tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.

[5:19]  ³⁸ tn The words “Disaster will be inescapable” are supplied in the translation for clarification.

[5:19]  ³⁹ tn Heb “went” (so KJV, NRSV).