Ulangan 31:17

31:17 At that time ¹  my anger will erupt against them ²  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ³  them ⁴  so that they ⁵  will say at that time, ‘Have not these disasters ⁶  overcome us ⁷  because our ⁸  God is not among us ⁹ ?’

Ulangan 32:19-22

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

32:20 He said, “I will reject them, ¹⁰ 

I will see what will happen to them;

for they are a perverse generation,

children ¹¹  who show no loyalty.

32:21 They have made me jealous ¹²  with false gods, ¹³ 

enraging me with their worthless gods; ¹⁴ 

so I will make them jealous with a people they do not recognize, ¹⁵ 

with a nation slow to learn ¹⁶  I will enrage them.

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ¹⁷ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹⁸ 

as rain drops upon the grass,

and showers upon new growth.

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ¹⁹  and ²⁰  prayed and placed their hands ²¹  on them, they sent them off.

Kisah Para Rasul 22:13-17

22:13 came ²²  to me and stood beside me ²³  and said to me, ‘Brother Saul, regain your sight!’ ²⁴  And at that very moment ²⁵  I looked up and saw him. ²⁶  22:14 Then he said, ‘The God of our ancestors ²⁷  has already chosen ²⁸  you to know his will, to see ²⁹  the Righteous One, ³⁰  and to hear a command ³¹  from his mouth, 22:15 because you will be his witness ³²  to all people ³³  of what you have seen and heard. 22:16 And now what are you waiting for? ³⁴  Get up, ³⁵  be baptized, and have your sins washed away, ³⁶  calling on his name.’ ³⁷  22:17 When ³⁸  I returned to Jerusalem and was praying in the temple, I fell into a trance ³⁹ 

Kisah Para Rasul 22:2

22:2 (When they heard ⁴⁰  that he was addressing ⁴¹  them in Aramaic, ⁴²  they became even ⁴³  quieter.) ⁴⁴  Then ⁴⁵  Paul said,

Kisah Para Rasul 1:16

1:16 “Brothers, ⁴⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁷  David concerning Judas – who became the guide for those who arrested Jesus –

Mazmur 106:40

106:40 So the Lord was angry with his people ⁴⁸ 

and despised the people who belong to him. ⁴⁹ 

Ratapan 2:1-3

The Prophet Speaks:

א (Alef)

2:1 Alas! ⁵⁰  The Lord ⁵¹  has covered

Daughter Zion ⁵²  with his anger. ⁵³ 

He has thrown down the splendor of Israel

from heaven to earth;

he did not protect ⁵⁴  his temple ⁵⁵ 

when he displayed his anger. ⁵⁶ 

ב (Bet)

2:2 The Lord ⁵⁷  destroyed ⁵⁸  mercilessly ⁵⁹ 

all the homes of Jacob’s descendants. ⁶⁰ 

In his anger he tore down

the fortified cities ⁶¹  of Daughter Judah.

He knocked to the ground and humiliated

the kingdom and its rulers. ⁶² 

ג (Gimel)

2:3 In fierce anger ⁶³  he destroyed ⁶⁴ 

the whole army ⁶⁵  of Israel.

He withdrew his right hand ⁶⁶ 

as the enemy attacked. ⁶⁷ 

He was like a raging fire in the land of Jacob; ⁶⁸ 

it consumed everything around it. ⁶⁹ 

Ratapan 5:22

5:22 unless ⁷⁰  you have utterly rejected us ⁷¹ 

and are angry with us beyond measure. ⁷² 

Ratapan 5:1

The People of Jerusalem Pray:

5:1 ⁷³ O Lord, reflect on ⁷⁴  what has happened to us;

consider ⁷⁵  and look at ⁷⁶  our disgrace.

Ratapan 2:16

פ (Pe)

2:16 All your enemies

gloated over you. ⁷⁷ 

They sneered and gnashed their teeth;

they said, “We have destroyed ⁷⁸  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ⁷⁹ 

[31:17]  ¹ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³ tn Heb “find,” “encounter.”

[31:17]  ⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁶ tn Heb “evils.”

[31:17]  ⁷ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁸ tn Heb “my.”

[31:17]  ⁹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[32:20]  ¹⁰ tn Heb “I will hide my face from them.”

[32:20]  ¹¹ tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[32:21]  ¹² sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ¹³ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ¹⁴ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ¹⁵ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ¹⁶ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[32:22]  ¹⁷ tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:22]  sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).

[32:2]  ¹⁸ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[13:3]  ¹⁹ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ²⁰ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ²¹ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[22:13]  ²² tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²³ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁴ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ²⁵ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ²⁶ tn Grk “I looked up to him.”

[22:14]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ²⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ²⁹ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³¹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³² tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³³ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³⁴ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ³⁵ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³⁶ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ³⁷ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ³⁸ tn Grk “It happened to me that.” 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.

[22:17]  ³⁹ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:2]  ⁴⁰ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁴¹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁴² tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁴³ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ⁴⁴ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁴⁵ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:16]  ⁴⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁷ tn Grk “foretold by the mouth of.”

[106:40]  ⁴⁸ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ⁴⁹ tn Heb “his inheritance.”

[2:1]  ⁵⁰ tn See the note at 1:1.

[2:1]  ⁵¹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:1]  ⁵² sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.

[2:1]  ⁵³ tn The verb יָעִיב (ya’iv) is a hapax legomenon (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (’av, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect 3rd person masculine singular from עוֹב (’ov) meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb “to blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.

[2:1]  ⁵⁴ tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.

[2:1]  ⁵⁵ tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”) is always used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם). It usually refers to the Lord’s temple in Jerusalem (Isa 60:13; Lam 2:1) or to the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2).

[2:1]  ⁵⁶ tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath” also functions as a title in a technical sense.

[2:2]  ⁵⁷ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:2]  ⁵⁸ tn Heb “has swallowed up.”

[2:2]  ⁵⁹ tc The Kethib is written לֹא חָמַל (lo’ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (vÿlo’ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib: “The Lord swallowed all the dwellings of Jacob without mercy” (cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere: “The Lord swallowed all the dwellings of Jacob, and has shown no mercy” (cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [’et, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Compare 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.

[2:2]  ⁶⁰ tn Heb “all the dwellings of Jacob.”

[2:2]  ⁶¹ tn Heb “the strongholds.”

[2:2]  ⁶² tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgi’…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”

[2:3]  ⁶³ tc The MT reads אַף (’af, “anger”), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect אַפּוֹ (’appo, “His anger”). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.

[2:3]  ⁶⁴ tn Heb “cut off, scattered.”

[2:3]  ⁶⁵ tn Heb “every horn of Israel.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as “bulls.” Cutting off the “horn” is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [HT 11]).

[2:3]  ⁶⁶ tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4.

[2:3]  ⁶⁷ tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army.

[2:3]  ⁶⁸ tn Heb “he burned in Jacob like a flaming fire.”

[2:3]  ⁶⁹ tn Or “He burned against Jacob, like a raging fire consumes all around.”

[5:22]  ⁷⁰ tn The compound conjunction כִּי אִם (ki ’im) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself… unless you have utterly rejected us” (as in the present translation) or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.

[5:22]  ⁷¹ tn Heb “Or have you utterly rejected us?” The construction מָאֹס מְאַסְתָּנוּ (ma’os mÿ’astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from מָאַס (ma’as, “to reject”) is emphatic: the root מָאַס (ma’as) is repeated in these two verbal forms for emphasis.

[5:22]  ⁷² tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

[5:1]  ⁷³ sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.

[5:1]  ⁷⁴ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet urÿ’eh, “Look and see!”) have a present-time orientation as well. See also 2:1; 3:19-20.

[5:1]  ⁷⁵ tn Heb “Look!” Although often used in reference to visual perception, נָבַט (navat, “to look”) can also refer to cognitive consideration and mental attention shown to a situation: “to regard” (e.g., 1 Sam 16:7; 2 Kgs 3:14), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2).

[5:1]  ⁷⁶ tn Although normally used in reference to visual sight, רָאָה (ra’ah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.

[2:16]  ⁷⁷ tn Heb “they have opened wide their mouth against you.”

[2:16]  ⁷⁸ tn Heb “We have swallowed!”

[2:16]  ⁷⁹ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.