Hakim-hakim 5:23

5:23 ‘Call judgment down on ¹  Meroz,’ says the Lord’s angelic ²  messenger;

‘Be sure ³  to call judgment down on ⁴  those who live there,

because they did not come to help in the Lord’s battle, ⁵ 

to help in the Lord’s battle against the warriors.’ ⁶ 

Ulangan 27:16

27:16 ‘Cursed ⁷  is the one who disrespects ⁸  his father and mother.’ Then all the people will say, ‘Amen!’

Ulangan 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ⁹  I am giving ¹⁰  you today.

1 Samuel 14:24

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.

1 Samuel 14:28

14:28 Then someone from the army informed him, “Your father put the army under a strict oath ¹¹  saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.”

1 Samuel 26:19

26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in ¹²  an offering. But if men have instigated this, ¹³  may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’

Nehemia 13:25

13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ¹⁴  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Yeremia 48:10

48:10 A curse on anyone who is lax in doing the Lord’s work!

A curse on anyone who keeps from carrying out his destruction! ¹⁵ 

Matius 26:74

26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ¹⁶ 

Roma 9:3

9:3 For I could wish ¹⁷  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁸  my fellow countrymen, ¹⁹ 

Roma 9:1

Israel’s Rejection Considered

9:1 ²⁰ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²¹  in the Holy Spirit –

Kolose 1:22

1:22 but now he has reconciled you ²²  by his physical body through death to present you holy, without blemish, and blameless before him –

[5:23]  ¹ tn Heb “Curse Meroz.”

[5:23]  ² tn The adjective “angelic” is interpretive.

[5:23]  ³ tn Heb “Curse, cursing.” The Hebrew construction is emphatic.

[5:23]  ⁴ tn Heb “[to] curse.”

[5:23]  ⁵ tn Heb “to the help of the Lord” (the same Hebrew phrase occurs in the following line). Another option is to read “to aid the Lord’s cause.”

[5:23]  ⁶ tn Or “along with the other warriors.”

[27:16]  ⁷ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁸ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:1]  ⁹ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ¹⁰ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[14:28]  ¹¹ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

[26:19]  ¹² tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

[26:19]  ¹³ tn Heb “but if the sons of men.”

[13:25]  ¹⁴ tn Heb “give.”

[48:10]  ¹⁵ tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the Lord in destroying Moab.

[26:74]  ¹⁶ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[9:3]  ¹⁷ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹⁸ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹⁹ tn Grk “my kinsmen according to the flesh.”

[9:1]  ²⁰ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²¹ tn Or “my conscience bears witness to me.”

[1:22]  ²² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.