Ulangan 28:56-57

28:56 Likewise, the most ¹  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ²  will turn against her beloved husband, her sons and daughters, 28:57 and will secretly eat her afterbirth ³  and her newborn children ⁴  (since she has nothing else), ⁵  because of the severity of the siege by which your enemy will constrict you in your villages.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ⁶  obey the Lord your God and are careful to observe all his commandments I am giving ⁷  you today, the Lord your God will elevate you above all the nations of the earth.

Kisah Para Rasul 3:26

3:26 God raised up ⁸  his servant and sent him first to you, to bless you by turning ⁹  each one of you from your iniquities.” ¹⁰ 

Kisah Para Rasul 3:1-2

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹¹  for prayer, ¹²  at three o’clock in the afternoon. ¹³  3:2 And a man lame ¹⁴  from birth ¹⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁶  so he could beg for money ¹⁷  from those going into the temple courts. ¹⁸ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁹  days, when the disciples were growing in number, ²⁰  a complaint arose on the part of the Greek-speaking Jews ²¹  against the native Hebraic Jews, ²²  because their widows ²³  were being overlooked ²⁴  in the daily distribution of food. ²⁵ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁶  days, when the disciples were growing in number, ²⁷  a complaint arose on the part of the Greek-speaking Jews ²⁸  against the native Hebraic Jews, ²⁹  because their widows ³⁰  were being overlooked ³¹  in the daily distribution of food. ³² 

Ratapan 2:20

Jerusalem Speaks:

ר (Resh)

2:20 Look, O Lord! Consider! ³³ 

Whom have you ever afflicted ³⁴  like this?

Should women eat their offspring, ³⁵ 

their healthy infants? ³⁶ 

Should priest and prophet

be killed in the Lord’s ³⁷  sanctuary?

Roma 1:31

1:31 senseless, covenant-breakers, ³⁸  heartless, ruthless.

[28:56]  ¹ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ² tn Heb “delicateness and tenderness.”

[28:57]  ³ tn Heb includes “that which comes out from between her feet.”

[28:57]  ⁴ tn Heb “her sons that she will bear.”

[28:57]  ⁵ tn Heb includes “in her need for everything.”

[28:1]  ⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ⁷ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[3:26]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[3:1]  ¹¹ tn Grk “hour.”

[3:1]  ¹² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁴ tn Or “crippled.”

[3:2]  ¹⁵ tn Grk “from his mother’s womb.”

[3:2]  ¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[6:1]  ¹⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁰ tn Grk “were multiplying.”

[6:1]  ²¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁴ tn Or “neglected.”

[6:1]  ²⁵ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ²⁶ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁷ tn Grk “were multiplying.”

[6:1]  ²⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ³⁰ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ³¹ tn Or “neglected.”

[6:1]  ³² tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[2:20]  ³³ tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (ra’ah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and cf. 1:9, 12, 20; 3:50, 59, 60; 5:1.

[2:20]  sn Integral to battered Jerusalem’s appeal, and part of the ancient Near Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner’s perspective.

[2:20]  ³⁴ tn For the nuance “afflict” see the note at 1:12.

[2:20]  ³⁵ tn Heb “their fruit.” The term פְּרִי (pÿri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).

[2:20]  ³⁶ tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (’olale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.

[2:20]  sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for “infants” (עוֹלֵל, ’olel) has the same root letters for the verb “to afflict” occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).

[2:20]  ³⁷ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.

[1:31]  ³⁸ tn Or “promise-breakers.”