Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ¹  like fire against Joseph’s ²  family; ³ 

the fire ⁴  will consume

and no one will be able to quench it and save Bethel. ⁵ 

Amos 5:2

5:2 “The virgin ⁶  Israel has fallen down and will not get up again.

She is abandoned on her own land

with no one to help her get up.” ⁷ 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ⁸  Sergius Paulus, an intelligent man. The proconsul ⁹  summoned ¹⁰  Barnabas and Saul and wanted to hear ¹¹  the word of God.

Kisah Para Rasul 14:26-27

14:26 From there they sailed back to Antioch, ¹²  where they had been commended ¹³  to the grace of God for the work they had now completed. ¹⁴  14:27 When they arrived and gathered the church together, they reported ¹⁵  all the things God ¹⁶  had done with them, and that he had opened a door ¹⁷  of faith for the Gentiles.

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹⁸  and from blood and from what has been strangled ¹⁹  and from sexual immorality. ²⁰  If you keep yourselves from doing these things, ²¹  you will do well. Farewell. ²² 

Yeremia 31:7

31:7 Moreover, ²³  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ²⁴ 

Make your praises heard. ²⁵ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ²⁶ 

Mikha 2:12

The Lord Will Restore His People

2:12 I will certainly gather all of you, O Jacob,

I will certainly assemble those Israelites who remain. ²⁷ 

I will bring them together like sheep in a fold, ²⁸ 

like a flock in the middle of a pasture; ²⁹ 

they will be so numerous that they will make a lot of noise. ³⁰ 

Mikha 5:3

5:3 So the Lord ³¹  will hand the people of Israel ³²  over to their enemies ³³ 

until the time when the woman in labor ³⁴  gives birth. ³⁵ 

Then the rest of the king’s ³⁶  countrymen will return

to be reunited with the people of Israel. ³⁷ 

Mikha 5:7-8

5:7 Those survivors from ³⁸  Jacob will live ³⁹ 

in the midst of many nations. ⁴⁰ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁴¹ 

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁴²  and there is no one to stop it. ⁴³ 

[5:6]  ¹ tn Heb “rush.” The verb depicts swift movement.

[5:6]  ² sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ³ tn Heb “house.”

[5:6]  ⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ⁵ tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”

[5:2]  ⁶ tn Or “young lady.” The term “Israel” is an appositional genitive.

[5:2]  ⁷ tn Or “with no one to lift her up.”

[13:7]  ⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁹ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹⁰ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹¹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[14:26]  ¹² sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹³ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹⁴ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ¹⁵ tn Or “announced.”

[14:27]  ¹⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:29]  ¹⁸ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁹ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ²⁰ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ²¹ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ²² tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[31:7]  ²³ tn See the translator’s notes on 30:5, 12.

[31:7]  ²⁴ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ²⁵ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ²⁶ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[2:12]  ²⁷ tn Heb “the remnant of Israel.”

[2:12]  ²⁸ tc The MT reads בָּצְרָה (batsrah, “Bozrah”) but the form should be emended to בַּצִּרָה (batsirah, “into the fold”). See D. R. Hillers, Micah (Hermeneia), 38.

[2:12]  ²⁹ tc The MT reads “its pasture,” but the final vav (ו) belongs with the following verb. See GKC 413 §127.i.

[2:12]  ³⁰ tn Heb “and they will be noisy [or perhaps, “excited”] from men.” The subject of the third feminine plural verb תְּהִימֶנָה (tÿhimenah, “they will be noisy”) is probably the feminine singular צֹאן (tso’n, “flock”). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction מֵאָדָם (me’adam, “from men”) the preposition is probably causal. L. C. Allen translates “bleating in fear of men” (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as “because of the large quantity of men.” In this case the sheep metaphor and the underlying reality are mixed.

[5:3]  ³¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:3]  ³² tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

[5:3]  ³³ tn The words “to their enemies” are supplied in the translation for clarification.

[5:3]  ³⁴ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

[5:3]  ³⁵ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

[5:3]  ³⁶ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

[5:3]  ³⁷ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

[5:3]  sn The rest of the king’s brothers are the coming king’s fellow Judahites, while the sons of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12-13; Jer 31:2-6, 15-20; Ezek 37; Hos 1:11; 3:5.

[5:7]  ³⁸ tn Heb “the remnant of” (also in v. 8).

[5:7]  ³⁹ tn Heb “will be.”

[5:7]  ⁴⁰ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁴¹ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:7]  sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.

[5:8]  ⁴² tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ⁴³ tn Heb “and there is no deliverer.”