Ulangan 28:20

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you ¹  in everything you undertake ²  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. ³ 

Amsal 24:22

24:22 for suddenly their destruction will overtake them, ⁴ 

and who knows the ruinous judgment both the Lord and the king can bring? ⁵ 

Yesaya 47:11

47:11 Disaster will overtake you;

you will not know how to charm it away. ⁶ 

Destruction will fall on you;

you will not be able to appease it.

Calamity will strike you suddenly,

before you recognize it. ⁷ 

[28:20]  ¹ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  ² tn Heb “in all the stretching out of your hand.”

[28:20]  ³ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[28:20]  tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”

[24:22]  ⁴ tn Heb “will rise” (so NASB).

[24:22]  ⁵ tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive – they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.

[24:22]  sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.

[47:11]  ⁶ tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.

[47:11]  ⁷ tn Heb “you will not know”; NIV “you cannot foresee.”