Imamat 20:9

Family Life and Sexual Prohibitions ¹ 

20:9 “‘If anyone ²  curses his father and mother ³  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ⁴ 

Ulangan 27:16

27:16 ‘Cursed ⁵  is the one who disrespects ⁶  his father and mother.’ Then all the people will say, ‘Amen!’

Ulangan 27:2

27:2 When you cross the Jordan River ⁷  to the land the Lord your God is giving you, you must erect great stones and cover ⁸  them with plaster.

1 Samuel 16:11

16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ⁹  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

1 Samuel 17:1-4

David Kills Goliath

17:1 ¹⁰ The Philistines gathered their troops ¹¹  for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 17:2 Saul and the Israelite army ¹²  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ¹³  the Philistines. 17:3 The Philistines were standing on one hill, and the Israelites ¹⁴  on another hill, with the valley between them.

17:4 Then a champion ¹⁵  came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall. ¹⁶ 

1 Samuel 17:2

17:2 Saul and the Israelite army ¹⁷  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ¹⁸  the Philistines.

Kisah Para Rasul 19:37

19:37 For you have brought these men here who are neither temple robbers ¹⁹  nor blasphemers of our goddess. ²⁰ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²¹  They replied, ²²  “No, we have not even ²³  heard that there is a Holy Spirit.”

Kisah Para Rasul 1:21

1:21 Thus one of the men ²⁴  who have accompanied us during all the time the Lord Jesus associated with ²⁵  us,

Amsal 20:20

20:20 The one who curses ²⁶  his father and his mother,

his lamp ²⁷  will be extinguished in the blackest ²⁸  darkness.

Amsal 28:24

28:24 The one who robs ²⁹  his father and mother and says, “There is no transgression,”

is a companion ³⁰  to the one ³¹  who destroys.

Amsal 30:11

30:11 There is a generation ³²  who curse their fathers

and do not bless their mothers. ³³ 

Amsal 30:17

30:17 The eye ³⁴  that mocks at a father

and despises obeying ³⁵  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. ³⁶ 

Matius 10:21

10:21 “Brother ³⁷  will hand over brother to death, and a father his child. Children will rise against ³⁸  parents and have them put to death.

[20:9]  ¹ sn Compare the regulations in Lev 18:6-23.

[20:9]  ² tn Heb “If a man a man who.”

[20:9]  ³ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ⁴ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[27:16]  ⁵ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁶ 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).

[27:2]  ⁷ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

[27:2]  ⁸ tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.

[16:11]  ⁹ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[17:1]  ¹⁰ tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.

[17:1]  ¹¹ tn Heb “camps.”

[17:2]  ¹² tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ¹³ tn Heb “to meet.”

[17:3]  ¹⁴ tn Heb “Israel.”

[17:4]  ¹⁵ tn Heb “the man of the space between the two [armies].” See v. 23.

[17:4]  ¹⁶ tc Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.

[17:2]  ¹⁷ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ¹⁸ tn Heb “to meet.”

[19:37]  ¹⁹ tn Or perhaps, “desecrators of temples.”

[19:37]  ²⁰ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:2]  ²¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[1:21]  ²⁴ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ²⁵ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[20:20]  ²⁶ tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).

[20:20]  ²⁷ tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”

[20:20]  sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).

[20:20]  ²⁸ tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.

[28:24]  ²⁹ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

[28:24]  ³⁰ sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

[28:24]  ³¹ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

[30:11]  ³² sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.

[30:11]  ³³ sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).

[30:17]  ³⁴ sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

[30:17]  ³⁵ tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”

[30:17]  ³⁶ sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.

[10:21]  ³⁷ tn Here δέ (de) has not been translated.

[10:21]  ³⁸ tn Or “will rebel against.”