Leviticus 27:29

27:29 Any human being who is permanently dedicated ¹  must not be ransomed; such a person must be put to death.

Joshua 6:26

6:26 At that time Joshua made this solemn declaration: ²  “The man who attempts to rebuild ³  this city of Jericho ⁴  will stand condemned before the Lord. ⁵  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ⁶ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁷  Achan son of Carmi, son of Zabdi, ⁸  son of Zerah, from the tribe of Judah, stole some of the riches. ⁹  The Lord was furious with the Israelites. ¹⁰ 

Joshua 7:15

7:15 The one caught with the riches ¹¹  must be burned up ¹²  along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”

Nehemiah 10:29

10:29 hereby participate with their colleagues the town leaders ¹³  and enter into a curse and an oath ¹⁴  to adhere to ¹⁵  the law of God which was given through Moses the servant of God, and to obey ¹⁶  carefully all the commandments of the LORD our Lord, ¹⁷  along with his ordinances and his statutes.

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 

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁹  Jesus had finished saying all these things, he told his disciples,

Colossians 1:22

1:22 but now he has reconciled you ²⁰  by his physical body through death to present you holy, without blemish, and blameless before him –

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²¹  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²² 

[27:29]  ¹ tn Heb “permanently dedicated from among men.”

[6:26]  ² tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.

[6:26]  ³ tn Heb “rises up and builds.”

[6:26]  ⁴ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ⁵ tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.

[6:26]  ⁶ tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.

[7:1]  ⁷ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ⁸ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁹ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ¹⁰ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:15]  ¹¹ tn Heb “with what was set apart [to the Lord].”

[7:15]  ¹² tn Heb “burned with fire.”

[10:29]  ¹³ tn Heb “the nobles.”

[10:29]  ¹⁴ tn The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”

[10:29]  ¹⁵ tn Heb “to walk in.”

[10:29]  ¹⁶ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[10:29]  ¹⁷ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[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.

[26:1]  ¹⁹ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[1:22]  ²⁰ 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.

[3:13]  ²¹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²² sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.