Nehemia 10:29

10:29 hereby participate with their colleagues the town leaders ¹  and enter into a curse and an oath ²  to adhere to ³  the law of God which was given through Moses the servant of God, and to obey ⁴  carefully all the commandments of the LORD our Lord, ⁵  along with his ordinances and his statutes.

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 ⁶  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Nehemia 13:2

13:2 for they had not met the Israelites with food ⁷  and water, but instead had hired Balaam to curse them. (Our God, however, turned the curse into blessing.)

Kisah Para Rasul 23:2-3

23:2 At that ⁸  the high priest Ananias ordered those standing near ⁹  Paul ¹⁰  to strike ¹¹  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹²  Do ¹³  you sit there judging me according to the law, ¹⁴  and in violation of the law ¹⁵  you order me to be struck?”

Kisah Para Rasul 23:2

23:2 At that ¹⁶  the high priest Ananias ordered those standing near ¹⁷  Paul ¹⁸  to strike ¹⁹  him on the mouth.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁰  days, when the disciples were growing in number, ²¹  a complaint arose on the part of the Greek-speaking Jews ²²  against the native Hebraic Jews, ²³  because their widows ²⁴  were being overlooked ²⁵  in the daily distribution of food. ²⁶ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁷  days, when the disciples were growing in number, ²⁸  a complaint arose on the part of the Greek-speaking Jews ²⁹  against the native Hebraic Jews, ³⁰  because their widows ³¹  were being overlooked ³²  in the daily distribution of food. ³³ 

Kisah Para Rasul 15:13-14

15:13 After they stopped speaking, ³⁴  James replied, ³⁵  “Brothers, listen to me. 15:14 Simeon ³⁶  has explained ³⁷  how God first concerned himself ³⁸  to select ³⁹  from among the Gentiles ⁴⁰  a people for his name.

Ezra 10:5

10:5 So Ezra got up and made the leading priests and Levites and all Israel take an oath to carry out this plan. ⁴¹  And they all took a solemn oath.

Yeremia 34:8-10

The Lord Threatens to Destroy Those Who Wronged Their Slaves

34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant ⁴²  with all the people in Jerusalem ⁴³  to grant their slaves their freedom. 34:9 Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved. ⁴⁴  34:10 All the people and their leaders had agreed to this. They had agreed to free their male and female slaves and not keep them enslaved any longer. They originally complied with the covenant and freed them. ⁴⁵ 

Matius 26:63

26:63 But Jesus was silent. The ⁴⁶  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁴⁷  the Son of God.”

[10:29]  ¹ tn Heb “the nobles.”

[10:29]  ² tn The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”

[10:29]  ³ tn Heb “to walk in.”

[10:29]  ⁴ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[10:29]  ⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[13:25]  ⁶ tn Heb “give.”

[13:2]  ⁷ tn Heb “bread.” The Hebrew term is generic here, however, referring to more than bread alone.

[23:2]  ⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ¹² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹³ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ¹⁴ tn The law refers to the law of Moses.

[23:3]  ¹⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:2]  ¹⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[6:1]  ²⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²¹ tn Grk “were multiplying.”

[6:1]  ²² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁴ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁵ tn Or “neglected.”

[6:1]  ²⁶ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ²⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁸ tn Grk “were multiplying.”

[6:1]  ²⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ³⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ³¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ³² tn Or “neglected.”

[6:1]  ³³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[15:13]  ³⁴ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ³⁵ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ³⁶ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ³⁷ tn Or “reported,” “described.”

[15:14]  ³⁸ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ³⁹ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁴⁰ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[10:5]  ⁴¹ tn Heb “to do according to this plan.”

[34:8]  ⁴² tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.

[34:8]  sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the Lord in the temple and involved passing between the pieces of a cut-up calf. Hence it involved their swearing an oath invoking the Lord’s name (cf. Gen 21:23; 31:51-53; 1 Sam 20:42) and pronouncing self-maledictory curses on themselves calling down on themselves a fate similar to that of the dead calf if they failed to keep it. (This latter practice is illustrated in treaty documents from the ancient Near East and is reflected in the covenant ceremony in Gen 15:8-16.)

[34:8]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[34:9]  ⁴⁴ tn Heb “after King Zedekiah made a covenant…to proclaim liberty to them [the slaves mentioned in the next verse] so that each would send away free his male slave and his female slave, the Hebrew man and the Hebrew woman, so that a man would not hold them in bondage, namely a Judean, his brother [this latter phrase is explicative of “them” because it repeats the preposition in front of “them”].” The complex Hebrew syntax has been broken down into shorter English sentences but an attempt has been made to retain the proper subordinations.

[34:9]  sn Through economic necessity some of the poorer people of the land had on occasion to sell themselves or their children to wealthier Hebrew landowners. The terms of their servitude were strictly regulated under Hebrew law (cf. Exod 21:2-11; Lev 25:39-55; Deut 15:12-18). In brief, no Hebrew was to serve a fellow Hebrew for any longer than six years. In the seventh year he or she was to go free. The period could even be shortened if the year of jubilee intervened since all debts were to be canceled, freedom restored, and indentured property returned in that year. Some see the covenant here coming in conjunction with such a jubilee year since it involved the freedom of all slaves regardless of how long they had served. Others see this covenant as paralleling an old Babylonian practice of a king declaring liberty for slaves and canceling all debts generally at the beginning of his reign (but also at other significant times within it) in order to ingratiate himself with his subjects.

[34:10]  ⁴⁵ tn Heb “And they complied, [that is] all the leaders and all the people who entered into the covenant that they would each let his male slave and his female slave go free so as not to hold them in bondage any longer; they complied and they let [them] go.” The verb “they complied” (Heb “they hearkened”) is repeated at the end after the lengthy description of the subject. This is characteristic of Hebrew style. The translation has resolved the complex sentence by making the relative clauses modifying the subject independent sentences describing the situational background before mentioning the main focus, “they had complied and let them go.”

[26:63]  ⁴⁶ tn Here καί (kai) has not been translated.

[26:63]  ⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.