Deuteronomy 8:8

8:8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey,

Deuteronomy 32:14

32:14 butter from the herd

and milk from the flock,

along with the fat of lambs,

rams and goats of Bashan,

along with the best of the kernels of wheat;

and from the juice of grapes you drank wine.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ¹  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ²  me, ³ 

Deuteronomy 5:2

5:2 The Lord our God made a covenant with us at Horeb.

Deuteronomy 2:10

2:10 (The Emites ⁴  used to live there, a people as powerful, numerous, and tall as the Anakites.

Ezra 3:7

Preparations for Rebuilding the Temple

3:7 So they provided money ⁵  for the masons and carpenters, and food, beverages, and olive oil for the people of Sidon ⁶  and Tyre, ⁷  so that they would bring cedar timber from Lebanon to the seaport ⁸  at Joppa, in accord with the edict of King Cyrus of Persia.

Acts 12:20

12:20 Now Herod ⁹  was having an angry quarrel ¹⁰  with the people of Tyre ¹¹  and Sidon. ¹²  So they joined together ¹³  and presented themselves before him. And after convincing ¹⁴  Blastus, the king’s personal assistant, ¹⁵  to help them, ¹⁶  they asked for peace, ¹⁷  because their country’s food supply was provided by the king’s country.

[5:9]  ¹ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ² tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ³ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[2:10]  ⁴ sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).

[3:7]  ⁵ tn Heb “silver.”

[3:7]  ⁶ map For location see Map1 A1; JP3 F3; JP4 F3.

[3:7]  ⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:7]  ⁸ tn Heb “to the sea”

[12:20]  ⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  ¹⁰ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ¹¹ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  ¹² sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  ¹³ tn Or “with one accord.”

[12:20]  ¹⁴ tn Or “persuading.”

[12:20]  ¹⁵ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ¹⁶ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹⁷ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.