Keluaran 32:11-13

32:11 But Moses sought the favor ¹  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ²  should the Egyptians say, ³  ‘For evil ⁴  he led them out to kill them in the mountains and to destroy ⁵  them from the face of the earth’? Turn from your burning anger, and relent ⁶  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ⁷  like the stars of heaven, and all this land that I have spoken about ⁸  I will give to your descendants, ⁹  and they will inherit it forever.’”

Bilangan 14:15-16

14:15 If you kill ¹⁰  this entire people at once, ¹¹  then the nations that have heard of your fame will say, 14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Yosua 7:9

7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us ¹²  from the earth. What will you do to protect your great reputation?” ¹³ 

Yosua 7:2

7:2 Joshua sent men from Jericho ¹⁴  to Ai (which is located near Beth Aven, east of Bethel ¹⁵ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁶  Paul ¹⁷  departed from ¹⁸  Athens ¹⁹  and went to Corinth. ²⁰ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²¹  Paul ²²  departed from ²³  Athens ²⁴  and went to Corinth. ²⁵ 

Kisah Para Rasul 19:10-12

19:10 This went on for two years, so that all who lived in the province of Asia, ²⁶  both Jews and Greeks, heard the word of the Lord. ²⁷ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ²⁸  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ²⁹  were brought ³⁰  to the sick, their diseases left them and the evil spirits went out of them. ³¹ 

Yeremia 33:24

33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ³²  ‘The Lord has rejected the two families of Israel and Judah ³³  that he chose.’ So they have little regard that my people will ever again be a nation. ³⁴ 

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ³⁵ 

[32:11]  ¹ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ² tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ³ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁴ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ⁵ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ⁶ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ⁷ tn Heb “your seed.”

[32:13]  ⁸ tn “about” has been supplied.

[32:13]  ⁹ tn Heb “seed.”

[14:15]  ¹⁰ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ¹¹ tn Heb “as one man.”

[7:9]  ¹² tn Heb “and cut off our name.”

[7:9]  ¹³ tn Heb “What will you do for your great name?”

[7:2]  ¹⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ¹⁵ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[18:1]  ¹⁶ tn Grk “After these things.”

[18:1]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹⁸ tn Or “Paul left.”

[18:1]  ¹⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²⁰ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²¹ tn Grk “After these things.”

[18:1]  ²² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²³ tn Or “Paul left.”

[18:1]  ²⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²⁵ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:10]  ²⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ²⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ²⁸ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ²⁹ tn Or “skin” (the outer surface of the body).

[19:12]  ³⁰ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ³¹ tn The words “of them” are not in the Greek text, but are implied.

[33:24]  ³² tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ³³ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ³⁴ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[3:15]  ³⁵ tn Aram “hand.” So also in v. 17.