Keluaran 33:19

33:19 And the Lord ¹  said, “I will make all my goodness ²  pass before your face, and I will proclaim the Lord by name ³  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁴ 

Keluaran 34:5-7

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ⁵  34:6 The Lord passed by before him and proclaimed: ⁶  “The Lord, the Lord, ⁷  the compassionate and gracious ⁸  God, slow to anger, ⁹  and abounding in loyal love and faithfulness, ¹⁰  34:7 keeping loyal love for thousands, ¹¹  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ¹²  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Yosua 9:9

9:9 They told him, “Your subjects ¹³  have come from a very distant land because of the reputation ¹⁴  of the Lord your God, for we have heard the news about all he did in Egypt ¹⁵ 

Yosua 9:1

The Gibeonites Deceive Israel

9:1 When the news reached all the kings on the west side of the Jordan ¹⁶  – in the hill country, the lowlands, ¹⁷  and all along the Mediterranean coast ¹⁸  as far as ¹⁹  Lebanon (including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites) –

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ²¹  persecution began ²²  against the church in Jerusalem, ²³  and all ²⁴  except the apostles were forced to scatter throughout the regions ²⁵  of Judea and Samaria.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²⁶  named Cornelius, a centurion ²⁷  of what was known as the Italian Cohort. ²⁸ 

Amsal 18:20

18:20 From the fruit of a person’s mouth ²⁹  his stomach is satisfied, ³⁰ 

with the product of his lips is he satisfied.

Yeremia 3:17

3:17 At that time the city of Jerusalem ³¹  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. ³²  They will no longer follow the stubborn inclinations of their own evil hearts. ³³ 

Yohanes 17:26

17:26 I made known your name to them, and I will continue to make it known, ³⁴  so that the love you have loved me with may be in them, and I may be in them.”

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ³⁵  to carry my name before Gentiles and kings and the people of Israel. ³⁶ 

[33:19]  ¹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ² sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ³ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ⁴ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[34:5]  ⁵ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[34:6]  ⁶ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ⁷ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ⁸ tn See Exod 33:19.

[34:6]  ⁹ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ¹⁰ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[34:7]  ¹¹ tn That is, “for thousands of generations.”

[34:7]  ¹² sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[9:9]  ¹³ tn Or “servants.”

[9:9]  ¹⁴ tn Heb “name.”

[9:9]  ¹⁵ tn Heb “the report about him, all that he did in Egypt.”

[9:1]  ¹⁶ tn Heb “When all the kings who were beyond the Jordan heard.”

[9:1]  ¹⁷ tn Or “foothills”; Heb “the Shephelah.”

[9:1]  ¹⁸ tn Heb “all the coast of the Great Sea.” The “Great Sea” was the typical designation for the Mediterranean Sea.

[9:1]  ¹⁹ tn Heb “in front of.”

[8:1]  ²⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²¹ tn Or “severe.”

[8:1]  ²² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁵ tn Or “countryside.”

[10:1]  ²⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ²⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²⁸ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[18:20]  ²⁹ sn Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The “mouth” and the “lips” are metonymies of cause, and so both lines are speaking about speech that is productive.

[18:20]  ³⁰ tn Heb “his midst.” This is rendered “his stomach” because of the use of שָׂבַע (sava’, “to be satisfied; to be sated; to be filled”), which is usually used with food (cf. KJV, ASV “belly”).

[18:20]  sn Productive speech is not just satisfying – it meets the basic needs of life. There is a practical return for beneficial words.

[3:17]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ³² tn Heb “will gather to the name of the Lord.”

[3:17]  ³³ tn Heb “the stubbornness of their evil hearts.”

[17:26]  ³⁴ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[9:15]  ³⁵ tn Or “tool.”

[9:15]  ³⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).