18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; 12 you must listen to him.
9:14 So the king issued orders for this to be done. A law was passed in Susa, and the ten sons of Haman were hanged.
27:1 When 16 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.
2:1 After Jesus was born in Bethlehem 17 in Judea, in the time 18 of King Herod, 19 wise men 20 from the East came to Jerusalem 21
1 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
2 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
3 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
4 tn Heb “surrounding the slain [one].”
5 tn Heb “to the
6 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
7 tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.
8 tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
9 tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).
10 tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).
11 tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.
12 tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.
13 tn Heb “slain [one].”
14 tn Heb “in the eyes of” (so ASV, NASB, NIV).
15 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
16 tn Here δέ (de) has not been translated.
17 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
18 tn Grk “in the days.”
19 sn King Herod was Herod the Great, who ruled Palestine from 37
20 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
21 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.