Kejadian 49:5-7

49:5 Simeon and Levi are brothers,

weapons of violence are their knives! ¹ 

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ² 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

49:7 Cursed be their anger, for it was fierce,

and their fury, for it was cruel.

I will divide them in Jacob,

and scatter them in Israel! ³ 

Yosua 7:25

7:25 Joshua said, “Why have you brought disaster ⁴  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ⁵ 

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁶  Achan son of Carmi, son of Zabdi, ⁷  son of Zerah, from the tribe of Judah, stole some of the riches. ⁸  The Lord was furious with the Israelites. ⁹ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹⁰  many more days in Corinth, ¹¹  said farewell to ¹²  the brothers and sailed away to Syria accompanied by ¹³  Priscilla and Aquila. ¹⁴  He ¹⁵  had his hair cut off ¹⁶  at Cenchrea ¹⁷  because he had made a vow. ¹⁸ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁹  Paul ²⁰  departed from ²¹  Athens ²²  and went to Corinth. ²³ 

Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ²⁴  “Aren’t ²⁵  all these who are speaking Galileans?

Amsal 11:17

11:17 A kind person ²⁶  benefits ²⁷  himself, ²⁸ 

but a cruel person brings himself trouble. ²⁹ 

Amsal 11:29

11:29 The one who troubles ³⁰  his family ³¹  will inherit nothing, ³² 

and the fool ³³  will be a servant to the wise person. ³⁴ 

Amsal 15:27

15:27 The one who is greedy for gain ³⁵  troubles ³⁶  his household, ³⁷ 

but whoever hates bribes ³⁸  will live.

[49:5]  ¹ tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).

[49:6]  ² tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[49:7]  ³ sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.

[7:25]  ⁴ tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ⁵ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:1]  ⁶ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ⁷ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁸ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁹ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[18:18]  ¹⁰ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹² tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹³ tn Grk “Syria, and with him.”

[18:18]  ¹⁴ sn See the note on Aquila in 18:2.

[18:18]  ¹⁵ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁶ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁷ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁸ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:1]  ¹⁹ tn Grk “After these things.”

[18:1]  ²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²¹ tn Or “Paul left.”

[18:1]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²³ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[2:7]  ²⁴ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ²⁵ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:17]  ²⁶ tn Heb “man of kindness.”

[11:17]  sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.

[11:17]  ²⁷ tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.

[11:17]  ²⁸ tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).

[11:17]  ²⁹ tn Heb “brings trouble to his flesh.”

[11:17]  sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.

[11:29]  ³⁰ tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.

[11:29]  ³¹ tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).

[11:29]  ³² tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

[11:29]  ³³ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

[11:29]  ³⁴ tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.

[15:27]  ³⁵ tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.

[15:27]  ³⁶ sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).

[15:27]  ³⁷ tn Heb “his house.”

[15:27]  ³⁸ tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).