Ulangan 32:26-28

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ¹ 

I want to make people forget they ever existed.

32:27 But I fear the reaction ²  of their enemies,

for ³  their adversaries would misunderstand

and say, “Our power is great, ⁴ 

and the Lord has not done all this!”’

32:28 They are a nation devoid of wisdom,

and there is no understanding among them.

Ulangan 32:37-38

32:37 He will say, “Where are their gods,

the rock in whom they sought security,

32:38 who ate the best of their sacrifices,

and drank the wine of their drink offerings?

Let them rise and help you;

let them be your refuge!

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Kisah Para Rasul 18:27-28

18:27 When Apollos ⁵  wanted to cross over to Achaia, ⁶  the brothers encouraged ⁷  him ⁸  and wrote to the disciples to welcome him. When he arrived, he ⁹  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ¹⁰  in public debate, ¹¹  demonstrating from the scriptures that the Christ ¹²  was Jesus. ¹³ 

Kisah Para Rasul 18:2

18:2 There he ¹⁴  found ¹⁵  a Jew named Aquila, ¹⁶  a native of Pontus, ¹⁷  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁸  had ordered all the Jews to depart from ¹⁹  Rome. ²⁰  Paul approached ²¹  them,

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ²²  the God of our forefathers, ²³  has glorified ²⁴  his servant ²⁵  Jesus, whom you handed over and rejected ²⁶  in the presence of Pilate after he had decided ²⁷  to release him.

Amsal 1:25-27

1:25 because ²⁸  you neglected ²⁹  all my advice,

and did not comply ³⁰  with my rebuke,

1:26 so ³¹  I myself will laugh ³²  when disaster strikes you, ³³ 

I will mock when what you dread ³⁴  comes,

1:27 when what you dread ³⁵  comes like a whirlwind, ³⁶ 

and disaster strikes you ³⁷  like a devastating storm, ³⁸ 

when distressing trouble ³⁹  comes on you.

Yesaya 10:3

10:3 What will you do on judgment day, ⁴⁰ 

when destruction arrives from a distant place?

To whom will you run for help?

Where will you leave your wealth?

Yeremia 2:28

2:28 But where are the gods you made for yourselves?

Let them save you when you are in trouble.

The sad fact is that ⁴¹  you have as many gods

as you have towns, Judah.

[32:26]  ¹ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

[32:27]  ² tn Heb “anger.”

[32:27]  ³ tn Heb “lest.”

[32:27]  ⁴ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[18:27]  ⁵ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁶ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁷ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ⁹ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ¹⁰ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹¹ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ¹³ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[18:2]  ¹⁴ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ¹⁵ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁶ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁷ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁸ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁹ tn Or “to leave.”

[18:2]  ²⁰ map For location see JP4 A1.

[18:2]  ²¹ tn Or “went to.”

[3:13]  ²² tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²³ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²⁴ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁵ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²⁶ tn Or “denied,” “disowned.”

[3:13]  ²⁷ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[1:25]  ²⁸ tn Heb “and.”

[1:25]  ²⁹ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³⁰ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ³¹ tn The conclusion or apodosis is now introduced.

[1:26]  ³² sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ³³ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ³⁴ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ³⁵ tn Heb “your dread.” See note on 1:31.

[1:27]  ³⁶ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ³⁷ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ³⁸ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ³⁹ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[10:3]  ⁴⁰ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

[2:28]  ⁴¹ tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.