Kejadian 19:17

19:17 When they had brought them outside, they ¹  said, “Run ²  for your lives! Don’t look ³  behind you or stop anywhere in the valley! ⁴  Escape to the mountains or you will be destroyed!”

Kejadian 19:24-25

19:24 Then the Lord rained down ⁵  sulfur and fire ⁶  on Sodom and Gomorrah. It was sent down from the sky by the Lord. ⁷  19:25 So he overthrew those cities and all that region, ⁸  including all the inhabitants of the cities and the vegetation that grew ⁹  from the ground.

Ulangan 34:3

34:3 the Negev, and the plain of the valley of Jericho, the city of the date palm trees, as far as Zoar.

Ulangan 34:1

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ¹⁰  The Lord showed him the whole land – Gilead to Dan,

Kisah Para Rasul 7:46

7:46 He ¹¹  found favor ¹²  with ¹³  God and asked that he could ¹⁴  find a dwelling place ¹⁵  for the house ¹⁶  of Jacob.

Mazmur 107:34

107:34 and a fruitful land into a barren place, ¹⁷ 

because of the sin of its inhabitants.

Mazmur 107:1

Book 5
(Psalms 107-150)

Psalm 107 ¹⁸ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ¹⁹ 

Yohanes 2:15

2:15 So he made a whip of cords ²⁰  and drove them all out of the temple courts, ²¹  with the sheep and the oxen. He scattered the coins of the money changers ²²  and overturned their tables.

[19:17]  ¹ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ² tn Heb “escape.”

[19:17]  ³ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ⁴ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:24]  ⁵ tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.

[19:24]  ⁶ tn Or “burning sulfur” (the traditional “fire and brimstone”).

[19:24]  ⁷ tn Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons.

[19:24]  sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54.

[19:25]  ⁸ tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:25]  ⁹ tn Heb “and the vegetation of the ground.”

[34:1]  ¹⁰ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[34:1]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:46]  ¹¹ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ¹² tn Or “grace.”

[7:46]  ¹³ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁴ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹⁵ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁶ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[107:34]  ¹⁷ tn Heb “a salty land.”

[107:1]  ¹⁸ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ¹⁹ tn Heb “for forever [is] his loyal love.”

[2:15]  ²⁰ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ²¹ tn Grk “the temple.”

[2:15]  ²² sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.