2 Tawarikh 32:19

32:19 They talked about the God of Jerusalem as if he were one of the man-made gods of the nations of the earth.

2 Tawarikh 32:2

32:2 When Hezekiah saw that Sennacherib had invaded and intended to attack Jerusalem, ¹ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²  Paul ³  departed from ⁴  Athens ⁵  and went to Corinth. ⁶ 

Kisah Para Rasul 19:18-19

19:18 Many of those who had believed came forward, ⁷  confessing and making their deeds known. ⁸  19:19 Large numbers ⁹  of those who had practiced magic ¹⁰  collected their books ¹¹  and burned them up in the presence of everyone. ¹²  When ¹³  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁴ 

Mazmur 115:3-8

115:3 Our God is in heaven!

He does whatever he pleases! ¹⁵ 

115:4 Their ¹⁶  idols are made of silver and gold –

they are man-made. ¹⁷ 

115:5 They have mouths, but cannot speak,

eyes, but cannot see,

115:6 ears, but cannot hear,

noses, but cannot smell,

115:7 hands, but cannot touch,

feet, but cannot walk.

They cannot even clear their throats. ¹⁸ 

115:8 Those who make them will end up ¹⁹  like them,

as will everyone who trusts in them.

Yesaya 44:8-10

44:8 Don’t panic! Don’t be afraid! ²⁰ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ²¹  I know of none.

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

44:10 Who forms a god and casts an idol

that will prove worthless? ²² 

Yeremia 10:11-12

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ²³  from the earth and from under the heavens.’ ²⁴ 

10:12 The Lord is the one who ²⁵  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Yeremia 10:16

10:16 The Lord, who is the inheritance ²⁶  of Jacob’s descendants, ²⁷  is not like them.

He is the one who created everything.

And the people of Israel are those he claims as his own. ²⁸ 

He is known as the Lord who rules over all.” ²⁹ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ³⁰  and turned away ³¹  a large crowd, ³²  not only in Ephesus ³³  but in practically all of the province of Asia, ³⁴  by saying ³⁵  that gods made by hands are not gods at all. ³⁶ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ³⁷  Apollos was in Corinth, ³⁸  Paul went through the inland ³⁹  regions ⁴⁰  and came to Ephesus. ⁴¹  He ⁴²  found some disciples there ⁴³ 

Kolose 1:4

1:4 since ⁴⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[32:2]  ¹ tn Heb “and his face was for war against Jerusalem.”

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:1]  ² tn Grk “After these things.”

[18:1]  ³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁴ tn Or “Paul left.”

[18:1]  ⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁶ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:18]  ⁷ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ⁸ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19]  ⁹ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁰ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹¹ tn Or “scrolls.”

[19:19]  ¹² tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹³ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹⁴ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[115:3]  ¹⁵ sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).

[115:4]  ¹⁶ tn The referent of the pronominal suffix is “the nations” (v. 2).

[115:4]  ¹⁷ tn Heb “the work of the hands of man.”

[115:7]  ¹⁸ tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).

[115:8]  ¹⁹ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

[115:8]  sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

[44:8]  ²⁰ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ²¹ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[44:10]  ²² tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”

[10:11]  ²³ tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.

[10:11]  ²⁴ tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.

[10:11]  sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where “the gods” is balanced by “these,” “heavens” is balance by “from under the heavens,” “the earth” is balanced by “from the earth,” and “did not make” is balanced and contrasted in the very center by “will disappear.” The structure is further reinforced by the sound play/wordplay between “did not make” (Aram לָא עֲבַדוּ [la’ ’avadu]) and “will disappear” (Aram יֵאבַדוּ [ye’vadu]). This is the rhetorical climax of Jeremiah’s sarcastic attack on the folly of idolatry.

[10:12]  ²⁵ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.

[10:16]  ²⁶ tn The words “The Lord who is” are not in the text. They are supplied in the translation for clarity. For the significance of the words that follow them see the study note that follows.

[10:16]  sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the Lord. As the other tribes lived off what their portion of the land provided, the tribe of Levi lived off what the Lord provided, i.e., the tithes and offerings dedicated to him. Hence to have the Lord as one’s portion is to have him provide for all one’s needs (see Ps 16:5 in the context of vv. 2, 6 and Lam 3:24 in the context of vv. 22-23).

[10:16]  ²⁷ tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.

[10:16]  ²⁸ tn Heb “And Israel is the tribe of his possession.”

[10:16]  ²⁹ tn Heb “Yahweh of armies is his name.”

[10:16]  sn For this rendering of the name for God and its significance see 2:19 and the study note there.

[19:26]  ³⁰ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ³¹ tn Or “misled.”

[19:26]  ³² tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ³⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ³⁵ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³⁶ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:1]  ³⁷ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ³⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ³⁹ tn Or “interior.”

[19:1]  ⁴⁰ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁴² tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁴³ tn The word “there” is not in the Greek text but is implied.

[1:4]  ⁴⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).