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 

Yesaya 66:15

66:15 For look, the Lord comes with fire,

his chariots come like a windstorm, ⁴ 

to reveal his raging anger,

his battle cry, and his flaming arrows. ⁵ 

Yehezkiel 5:15

5:15 You will be ⁶  an object of scorn and taunting, ⁷  a prime example of destruction ⁸  among the nations around you when I execute judgments against you in anger and raging fury. ⁹  I, the Lord, have spoken!

Yehezkiel 5:2

5:2 Burn a third of it in the fire inside the city when the days of your siege are completed. Take a third and slash it with a sword all around the city. Scatter a third to the wind, and I will unleash a sword behind them.

1 Petrus 2:16

2:16 Live ¹⁰  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹¹ 

[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.”

[66:15]  ⁴ sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.

[66:15]  ⁵ tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”

[5:15]  ⁶ tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read “it will be,” but if the final he (ה) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem.

[5:15]  ⁷ tn The Hebrew word occurs only here in the OT. A related verb means “revile, taunt” (see Ps 44:16).

[5:15]  ⁸ tn Heb “discipline and devastation.” These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).

[5:15]  ⁹ tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger.

[2:16]  ¹⁰ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ¹¹ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:16]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”