Yesaya 14:21-22

14:21 Prepare to execute ¹  his sons

for the sins their ancestors have committed. ² 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ³ 

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ⁴ 

including the offspring she produces,” ⁵ 

says the Lord.

Yesaya 17:11

17:11 The day you begin cultivating, you do what you can to make it grow; ⁶ 

the morning you begin planting, you do what you can to make it sprout.

Yet the harvest will disappear ⁷  in the day of disease

and incurable pain.

Yesaya 17:1

The Lord Will Judge Damascus

17:1 Here is a message about Damascus:

“Look, Damascus is no longer a city,

it is a heap of ruins!

Kisah Para Rasul 21:21-22

21:21 They have been informed about you – that you teach all the Jews now living ⁸  among the Gentiles to abandon ⁹  Moses, telling them not to circumcise their children ¹⁰  or live ¹¹  according to our customs. 21:22 What then should we do? They will no doubt ¹²  hear that you have come.

Kisah Para Rasul 21:2

21:2 We found ¹³  a ship crossing over to Phoenicia, ¹⁴  went aboard, ¹⁵  and put out to sea. ¹⁶ 

Kisah Para Rasul 10:11

10:11 He ¹⁷  saw heaven ¹⁸  opened ¹⁹  and an object something like a large sheet ²⁰  descending, ²¹  being let down to earth ²²  by its four corners.

Ayub 15:30-33

15:30 He will not escape the darkness; ²³ 

a flame will wither his shoots

and he will depart

by the breath of God’s mouth. ²⁴ 

15:31 Let him not trust in what is worthless, ²⁵ 

deceiving himself;

for worthlessness will be his reward. ²⁶ 

15:32 Before his time ²⁷  he will be paid in full, ²⁸ 

and his branches will not flourish. ²⁹ 

15:33 Like a vine he will let his sour grapes fall, ³⁰ 

and like an olive tree

he will shed his blossoms. ³¹ 

Ayub 18:16-19

18:16 Below his roots dry up,

and his branches wither above.

18:17 His memory perishes from the earth,

he has no name in the land. ³² 

18:18 He is driven ³³  from light into darkness

and is banished from the world.

18:19 He has neither children nor descendants ³⁴  among his people,

no survivor in those places he once stayed. ³⁵ 

Yeremia 22:30

22:30 The Lord says,

“Enroll this man in the register as though he were childless. ³⁶ 

Enroll him as a man who will not enjoy success during his lifetime.

For none of his sons will succeed in occupying the throne of David

or ever succeed in ruling over Judah.”

Nahum 1:14

Oracle of Judgment against the King of Nineveh

1:14 The Lord has issued a decree against you: ³⁷ 

“Your dynasty will come to an end. ³⁸ 

I will destroy the idols and images in the temples of your gods.

I will desecrate ³⁹  your grave – because you are accursed!” ⁴⁰ 

[14:21]  ¹ tn Or “the place of slaughter for.”

[14:21]  ² tn Heb “for the sin of their fathers.”

[14:21]  ³ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[14:22]  ⁴ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ⁵ tn Heb “descendant and child.”

[17:11]  ⁶ tn Heb “in the day of your planting you [?].” The precise meaning of the verb תְּשַׂגְשֵׂגִי (tÿsagsegi) is unclear. It is sometimes derived from שׂוּג/סוּג (sug, “to fence in”; see BDB 691 s.v. II סוּג). In this case one could translate “you build a protective fence.” However, the parallelism is tighter if one derives the form from שָׂגָא/שָׂגָה (saga’/sagah, “to grow”); see J. N. Oswalt, Isaiah (NICOT), 1:351, n. 4. For this verb, see BDB 960 s.v. שָׂגָא.

[17:11]  ⁷ tc The Hebrew text has, “a heap of harvest.” However, better sense is achieved if נֵד (ned, “heap”) is emended to a verb. Options include נַד (nad, Qal perfect third masculine singular from נָדַד [nadad, “flee, depart”]), נָדַד (Qal perfect third masculine singular from נָדַד), נֹדֵד (noded, Qal active participle from נָדַד), and נָד (nad, Qal perfect third masculine singular, or participle masculine singular, from נוּד [nud, “wander, flutter”]). See BDB 626 s.v. נוּד and HALOT 672 s.v. I נדד. One could translate literally: “[the harvest] departs,” or “[the harvest] flies away.”

[21:21]  ⁸ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁹ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ¹⁰ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹¹ tn Grk “or walk.”

[21:22]  ¹² tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:2]  ¹³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[10:11]  ¹⁷ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ¹⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ¹⁹ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ²⁰ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ²¹ tn Or “coming down.”

[10:11]  ²² tn Or “to the ground.”

[15:30]  ²³ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

[15:30]  ²⁴ tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).

[15:31]  ²⁵ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

[15:31]  ²⁶ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

[15:32]  ²⁷ tn Heb “before his day.”

[15:32]  ²⁸ tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

[15:32]  ²⁹ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

[15:33]  ³⁰ tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.

[15:33]  ³¹ sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.

[18:17]  ³² tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory.

[18:18]  ³³ tn The verbs in this verse are plural; without the expressed subject they should be taken in the passive sense.

[18:19]  ³⁴ tn The two words נִין (nin, “offspring”) and נֶכֶד (nekhed, “posterity”) are always together and form an alliteration. This is hard to capture in English, but some have tried: Moffatt had “son and scion,” and Tur-Sinai had “breed or brood.” But the words are best simply translated as “lineage and posterity” or as in the NIV “offspring or descendants.”

[18:19]  ³⁵ tn Heb “in his sojournings.” The verb גּוּר (gur) means “to reside; to sojourn” temporarily, without land rights. Even this word has been selected to stress the temporary nature of his stay on earth.

[22:30]  ³⁶ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

[22:30]  sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).

[1:14]  ³⁷ tn Heb “has commanded concerning you.” The referent of the 2nd person masculine singular suffix (“you”) probably refers to the Assyrian king (cf. 3:18-19) rather than to the personified city of Nineveh (so NIV). Elsewhere in the book of Nahum, the city of Nineveh is referred to by the feminine rather than masculine gender. Some modern English versions supply terms not in the Hebrew text to indicate the addressee more clearly: NIV “Nineveh”; NLT “the Assyrians in Nineveh.”

[1:14]  ³⁸ tn Heb “from your name there will no longer be sown.”

[1:14]  ³⁹ tn The MT reading אָשִׂים קִבְרֶךָ (’asim qivrekha, “I will make your grave”) is usually understood as a figure of speech (metonymy of effect) meaning that the Lord will destroy/execute the Assyrian king. On the other hand, the Targum and Syriac treat this as a double-accusative construction – the implied second object of אָשִׂים being מִבֵּית אֱלֹהֶיךָ (mibbet ’elohekha, “the house [i.e., “temple”] of your gods”): “I will make it [the house (i.e., temple) of your gods] your grave.” Cathcart suggests revocalizing the MT אָשִׂים to a Hiphil imperfect אָשִׁיִם (’ashiyim) from שָׁמֵם (shamem, “to devastate”): “I will devastate your grave.” Cathcart notes that the destruction of one’s grave, like the threat of no burial, was a common ancient Near Eastern treaty-curse: “Tombs, especially royal tombs, were often protected by curses directed against persons who might violate and desecrate them, and the very curse kings used to have inscribed on their tombs were precisely the curse of no progeny and no resting-place” (K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 [1973]: 180-81). This might reflect the background of the ancient Near Eastern kudurru curses which were made against those who might devastate a royal grave and which were put into effect by the gods of the king (see F. C. Fensham, “Common Trends in Curses of the Near Eastern Treaties and Kudurru-Inscriptions Compared with Maledictions of Amos and Isaiah,” ZAW 75 [1963]: 157-59). Despite the fact the king’s grave was allegedly protected by the Assyrian gods, the Lord would nevertheless successfully destroy it, and it would be the Assyrian king who would receive the curse. This approach respects the traditional consonantal text and only involves the revocalization of the MT’s שׂ (sin) to שׁ (shin).

[1:14]  ⁴⁰ tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295).