Kisah Para Rasul 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Kisah Para Rasul 11:18

11:18 When they heard this, ⁴  they ceased their objections ⁵  and praised ⁶  God, saying, “So then, God has granted the repentance ⁷  that leads to life even to the Gentiles.” ⁸ 

Yeremia 31:31-33

31:31 “Indeed, a time is coming,” says the Lord, ⁹  “when I will make a new covenant ¹⁰  with the people of Israel and Judah. ¹¹  31:32 It will not be like the old ¹²  covenant that I made with their ancestors ¹³  when I delivered them ¹⁴  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁵  says the Lord. ¹⁶  31:33 “But I will make a new covenant with the whole nation of Israel ¹⁷  after I plant them back in the land,” ¹⁸  says the Lord. ¹⁹  “I will ²⁰  put my law within them ²¹  and write it on their hearts and minds. ²²  I will be their God and they will be my people. ²³ 

Yehezkiel 36:25-38

36:25 I will sprinkle you with pure water ²⁴  and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ²⁵  from your body and give you a heart of flesh. ²⁶  36:27 I will put my Spirit within you; ²⁷  I will take the initiative and you will obey my statutes ²⁸  and carefully observe my regulations. ²⁹  36:28 Then you will live in the land I gave to your fathers; you will be my people, and I will be your God. ³⁰  36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you. 36:30 I will multiply the fruit of the trees and the produce of the fields, so that you will never again suffer the disgrace of famine among the nations. 36:31 Then you will remember your evil behavior ³¹  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds. 36:32 Understand that ³²  it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.

36:33 “‘This is what the sovereign Lord says: In the day I cleanse you from all your sins, I will populate the cities and the ruins will be rebuilt. 36:34 The desolate land will be plowed, instead of being desolate in the sight of everyone who passes by. 36:35 They will say, “This desolate land has become like the garden of Eden; the ruined, desolate, and destroyed cities are now fortified and inhabited.” 36:36 Then the nations which remain around you will know that I, the Lord, have rebuilt the ruins and replanted what was desolate. I, the Lord, have spoken – and I will do it!’

36:37 “This is what the sovereign Lord says: I will allow the house of Israel to ask me to do this for them: ³³  I will multiply their people like sheep. ³⁴  36:38 Like the sheep for offerings, like the sheep of Jerusalem ³⁵  during her appointed feasts, so will the ruined cities be filled with flocks of people. Then they will know that I am the Lord.”

Zakharia 12:10

12:10 “I will pour out on the kingship ³⁶  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ³⁷  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ³⁸ 

Lukas 24:47

24:47 and repentance ³⁹  for the forgiveness of sins would be proclaimed ⁴⁰  in his name to all nations, ⁴¹  beginning from Jerusalem. ⁴² 

Roma 11:26-27

11:26 And so ⁴³  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ⁴⁴ 

when I take away their sins.” ⁴⁵ 

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁶  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁷  sound teaching.

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[11:18]  ⁴ tn Grk “these things.”

[11:18]  ⁵ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁶ tn Or “glorified.”

[11:18]  ⁷ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁸ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[31:31]  ⁹ tn Heb “Oracle of the Lord.”

[31:31]  ¹⁰ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ¹¹ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ¹² tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ¹³ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ¹⁴ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁵ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ¹⁶ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁷ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹⁸ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹⁹ tn Heb “Oracle of the Lord.”

[31:33]  ²⁰ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ²¹ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ²² tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ²³ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[36:25]  ²⁴ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[36:26]  ²⁵ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ²⁶ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ²⁷ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ²⁸ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ²⁹ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[36:28]  ³⁰ sn This promise reflects the ancient covenantal ideal (see Exod 6:7).

[36:31]  ³¹ tn Heb “ways.”

[36:32]  ³² tn Heb “Let it be known.”

[36:37]  ³³ tn The Niphal verb may have a tolerative function here, “Again (for) this I will allow myself to be sought by the house of Israel to act for them.” Or it may be reflexive: “I will reveal myself to the house of Israel by doing this also.”

[36:37]  ³⁴ sn Heb “I will multiply them like sheep, human(s).”

[36:38]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:10]  ³⁶ tn Or “dynasty”; Heb “house.”

[12:10]  ³⁷ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ³⁸ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[24:47]  ³⁹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴⁰ tn Or “preached,” “announced.”

[24:47]  ⁴¹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴² sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:26]  ⁴³ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:27]  ⁴⁴ sn A quotation from Isa 59:20-21.

[11:27]  ⁴⁵ sn A quotation from Isa 27:9; Jer 31:33-34.

[2:1]  ⁴⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁴⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).