Mazmur 17:13-14
Konteks17:13 Rise up, Lord!
Confront him! 1 Knock him down! 2
Use your sword to rescue me from the wicked man! 3
17:14 Lord, use your power to deliver me from these murderers, 4
from the murderers of this world! 5
They enjoy prosperity; 6
you overwhelm them with the riches they desire. 7
They have many children,
and leave their wealth to their offspring. 8
Mazmur 64:8-9
Konteks64:8 Their slander will bring about their demise. 9
All who see them will shudder, 10
64:9 and all people will fear. 11
They will proclaim 12 what God has done,
and reflect on his deeds.
Mazmur 126:2
Konteks126:2 At that time we laughed loudly
and shouted for joy. 13
At that time the nations said, 14
“The Lord has accomplished great things for these people.”
Keluaran 8:19
Konteks8:19 The magicians said 15 to Pharaoh, “It is the finger 16 of God!” But Pharaoh’s heart remained hard, 17 and he did not listen to them, just as the Lord had predicted.
Bilangan 16:28-30
Konteks16:28 Then Moses said, “This is how 18 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 19 16:29 If these men die a natural death, 20 or if they share the fate 21 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 22 and the earth opens its mouth and swallows them up 23 along with all that they have, and they 24 go down alive to the grave, 25 then you will know that these men have despised the Lord!”
Bilangan 16:1
Konteks16:1 26 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, 27 took men 28
1 Samuel 17:46-47
Konteks17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”
1 Samuel 17:1
Konteks17:1 29 The Philistines gathered their troops 30 for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah.
Kisah Para Rasul 18:1
Konteks18:1 After this 31 Paul 32 departed from 33 Athens 34 and went to Corinth. 35
Kisah Para Rasul 18:1
Konteks18:1 After this 36 Paul 37 departed from 38 Athens 39 and went to Corinth. 40
Ayub 37:7
Konteks37:7 He causes everyone to stop working, 41
so that all people 42 may know 43 his work.
Kisah Para Rasul 2:32-36
Konteks2:32 This Jesus God raised up, and we are all witnesses of it. 44 2:33 So then, exalted 45 to the right hand 46 of God, and having received 47 the promise of the Holy Spirit 48 from the Father, he has poured out 49 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 50 at my right hand
2:35 until I make your enemies a footstool 51 for your feet.”’ 52
2:36 Therefore let all the house of Israel know beyond a doubt 53 that God has made this Jesus whom you crucified 54 both Lord 55 and Christ.” 56
Kisah Para Rasul 4:16
Konteks4:16 saying, “What should we do with these men? For it is plain 57 to all who live in Jerusalem that a notable miraculous sign 58 has come about through them, 59 and we cannot deny it.
[17:13] 1 tn Heb “Be in front of his face.”
[17:13] 2 tn Or “bring him to his knees.”
[17:13] 3 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 4 tc Heb “from men [by] your hand,
[17:14] 5 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 6 tn Heb “their portion, in life.”
[17:14] 7 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 8 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[64:8] 9 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 10 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[64:9] 11 tc Many medieval Hebrew
[64:9] 12 tn Heb “the work of God,” referring to the judgment described in v. 7.
[126:2] 13 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
[126:2] 14 tn Heb “they said among the nations.”
[8:19] 15 tn Heb “and the magicians said.”
[8:19] 16 tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).
[8:19] sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.
[8:19] 17 tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
[16:28] 19 tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.
[16:29] 20 tn Heb “if like the death of every man they die.”
[16:29] 21 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 22 tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.
[16:30] 23 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 24 tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.
[16:30] 25 tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.
[16:1] 26 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
[16:1] 27 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 28 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
[17:1] 29 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.
[18:1] 31 tn Grk “After these things.”
[18:1] 32 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 34 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 35 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 36 tn Grk “After these things.”
[18:1] 37 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 39 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 40 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[37:7] 41 tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.
[37:7] 42 tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.
[37:7] 43 tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”
[2:32] 44 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[2:33] 45 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] 46 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] 47 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] 48 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 49 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 50 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
[2:35] 51 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 52 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
[2:36] 53 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 54 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
[2:36] 55 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
[2:36] 56 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:36] sn See the note on Christ in 2:31.
[4:16] 58 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
