Bilangan 15:30-31
Konteks15:30 “‘But the person 1 who acts defiantly, 2 whether native-born or a resident foreigner, insults 3 the Lord. 4 That person 5 must be cut off 6 from among his people. 15:31 Because he has despised 7 the word of the Lord and has broken 8 his commandment, that person 9 must be completely cut off. 10 His iniquity will be on him.’” 11
Ulangan 1:43
Konteks1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 12 and recklessly went up to the hill country.
Ulangan 17:12-13
Konteks17:12 The person who pays no attention 13 to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel. 17:13 Then all the people will hear and be afraid, and not be so presumptuous again.
Ulangan 18:22
Konteks18:22 whenever a prophet speaks in my 14 name and the prediction 15 is not fulfilled, 16 then I have 17 not spoken it; 18 the prophet has presumed to speak it, so you need not fear him.”
Ulangan 19:11-13
Konteks19:11 However, suppose a person hates someone else 19 and stalks him, attacks him, kills him, 20 and then flees to one of these cities. 19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger 21 to die. 19:13 You must not pity him, but purge out the blood of the innocent 22 from Israel, so that it may go well with you.
Ulangan 19:1
Konteks19:1 When the Lord your God destroys the nations whose land he 23 is about to give you and you dispossess them and settle in their cities and houses,
Kisah Para Rasul 2:29-34
Konteks2:29 “Brothers, 24 I can speak confidently 25 to you about our forefather 26 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 27 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 28 on his throne, 29 2:31 David by foreseeing this 30 spoke about the resurrection of the Christ, 31 that he was neither abandoned to Hades, 32 nor did his body 33 experience 34 decay. 35 2:32 This Jesus God raised up, and we are all witnesses of it. 36 2:33 So then, exalted 37 to the right hand 38 of God, and having received 39 the promise of the Holy Spirit 40 from the Father, he has poured out 41 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 42 at my right hand
Mazmur 19:13
Konteks19:13 Moreover, keep me from committing flagrant 43 sins;
do not allow such sins to control me. 44
Then I will be blameless,
and innocent of blatant 45 rebellion.
Ibrani 10:26
Konteks10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 46
Ibrani 10:2
Konteks10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have 47 no further consciousness of sin?
Pengkhotbah 2:10
Konteks2:10 I did not restrain myself from getting whatever I wanted; 48
I did not deny myself anything that would bring me pleasure. 49
So all my accomplishments gave me joy; 50
this was my reward for all my effort. 51
[15:30] 2 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
[15:30] 3 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 4 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 6 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
[15:31] 7 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
[15:31] 8 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 10 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
[15:31] 11 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
[1:43] 12 tn Heb “the mouth of the
[17:12] 13 tn Heb “who acts presumptuously not to listen” (cf. NASB).
[18:22] 14 tn Heb “the
[18:22] 15 tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”
[18:22] 16 tn Heb “does not happen or come to pass.”
[18:22] 17 tn Heb “the
[18:22] 18 tn Heb “that is the word which the Lord has not spoken.”
[19:11] 19 tn Heb “his neighbor.”
[19:11] 20 tn Heb “rises against him and strikes him fatally.”
[19:12] 21 tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.
[19:13] 22 sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).
[19:1] 23 tn Heb “the
[2:29] 24 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
[2:29] 25 sn Peter’s certainty is based on well-known facts.
[2:29] 26 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 27 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 28 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
[2:30] 29 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 30 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
[2:31] 31 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
[2:31] 32 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
[2:31] 33 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
[2:31] 34 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:31] 35 sn An allusion to Ps 16:10.
[2:32] 36 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 37 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
[2:33] 38 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
[2:33] 39 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
[2:33] 40 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 41 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 42 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
[19:13] 43 tn Or “presumptuous.”
[19:13] 44 tn Heb “let them not rule over me.”
[10:26] 46 tn Grk “is left,” with “for us” implied by the first half of the verse.
[10:2] 47 tn Grk “the worshipers, having been purified once for all, would have.”
[2:10] 48 tn Heb “all which my eyes asked for, I did not withhold from them.”
[2:10] 49 tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.
[2:10] 50 tn Heb “So my heart was joyful from all my toil.”
[2:10] 51 tn Heb “and this was my portion from all my toil.”
