Judges 5:23

5:23 ‘Call judgment down on ¹  Meroz,’ says the Lord’s angelic ²  messenger;

‘Be sure ³  to call judgment down on ⁴  those who live there,

because they did not come to help in the Lord’s battle, ⁵ 

to help in the Lord’s battle against the warriors.’ ⁶ 

Deuteronomy 27:16

27:16 ‘Cursed ⁷  is the one who disrespects ⁸  his father and mother.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ⁹  I am giving ¹⁰  you today.

Deuteronomy 14:24

14:24 When he ¹¹  blesses you, if the ¹²  place where he chooses to locate his name is distant,

Deuteronomy 14:28

14:28 At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages.

Deuteronomy 26:19

26:19 Then ¹³  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ¹⁴  You will ¹⁵  be a people holy to the Lord your God, as he has said.

Nehemiah 13:25

13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ¹⁶  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Jeremiah 48:10

48:10 A curse on anyone who is lax in doing the Lord’s work!

A curse on anyone who keeps from carrying out his destruction! ¹⁷ 

Matthew 26:74

26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ¹⁸ 

Romans 9:3

9:3 For I could wish ¹⁹  that I myself were accursed – cut off from Christ – for the sake of my people, ²⁰  my fellow countrymen, ²¹ 

Romans 9:1

Israel’s Rejection Considered

9:1 ²² I am telling the truth in Christ (I am not lying!), for my conscience assures me ²³  in the Holy Spirit –

Colossians 1:22

1:22 but now he has reconciled you ²⁴  by his physical body through death to present you holy, without blemish, and blameless before him –

[5:23]  ¹ tn Heb “Curse Meroz.”

[5:23]  ² tn The adjective “angelic” is interpretive.

[5:23]  ³ tn Heb “Curse, cursing.” The Hebrew construction is emphatic.

[5:23]  ⁴ tn Heb “[to] curse.”

[5:23]  ⁵ tn Heb “to the help of the Lord” (the same Hebrew phrase occurs in the following line). Another option is to read “to aid the Lord’s cause.”

[5:23]  ⁶ tn Or “along with the other warriors.”

[27:16]  ⁷ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁸ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:1]  ⁹ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ¹⁰ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[14:24]  ¹¹ tn Heb “the Lord your God.” See note on “He” in 14:2.

[14:24]  ¹² tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.

[26:19]  ¹³ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ¹⁴ tn Heb “for praise and for a name and for glory.”

[26:19]  ¹⁵ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[13:25]  ¹⁶ tn Heb “give.”

[48:10]  ¹⁷ tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the Lord in destroying Moab.

[26:74]  ¹⁸ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[9:3]  ¹⁹ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²⁰ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²¹ tn Grk “my kinsmen according to the flesh.”

[9:1]  ²² sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²³ tn Or “my conscience bears witness to me.”

[1:22]  ²⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.