Yehezkiel 33:30-32
Konteks33:30 “But as for you, son of man, your people 1 (who are talking about you by the walls and at the doors of the houses) say to one another, 2 ‘Come hear the word that comes 3 from the Lord.’ 33:31 They come to you in crowds, 4 and they sit in front of you as 5 my people. They hear your words, but do not obey 6 them. For they talk lustfully, 7 and their heart is set on 8 their own advantage. 9 33:32 Realize 10 that to them you are like a sensual song, a beautiful voice and skilled musician. 11 They hear your words, but they do not obey them. 12
Yehezkiel 33:2
Konteks33:2 “Son of man, speak to your people, 13 and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.
Kisah Para Rasul 8:8-15
Konteks8:8 So there was 14 great joy 15 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 16 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 17 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 18 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God 19 and the name of Jesus Christ, 20 they began to be baptized, 21 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 22 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 23
8:14 Now when the apostles in Jerusalem 24 heard that Samaria had accepted the word 25 of God, they sent 26 Peter and John to them. 8:15 These two 27 went down and prayed for them so that they would receive the Holy Spirit.
Yesaya 58:1-2
Konteks58:1 “Shout loudly! Don’t be quiet!
Yell as loud as a trumpet!
Confront my people with their rebellious deeds; 28
confront Jacob’s family with their sin! 29
58:2 They seek me day after day;
they want to know my requirements, 30
like a nation that does what is right
and does not reject the law of their God.
They ask me for just decrees;
they want to be near God.
Yeremia 21:1-2
Konteks21:1 The Lord spoke to Jeremiah 31 when King Zedekiah 32 sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. 33 Zedekiah sent them to Jeremiah to ask, 34 21:2 “Please ask the Lord to come and help us, 35 because King Nebuchadnezzar 36 of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.” 37
Yeremia 37:1-3
Konteks37:1 Zedekiah son of Josiah succeeded Jeconiah 38 son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. 39 37:2 Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah. 40
37:3 King Zedekiah sent 41 Jehucal 42 son of Shelemiah and the priest Zephaniah 43 son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.”
Yeremia 37:9-10
Konteks37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces 44 will go away and leave you alone. For they will not go away. 45 37:10 For even if you were to defeat all the Babylonian forces 46 fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” 47
Yeremia 37:17
Konteks37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, 48 “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, 49 “You will be handed over to the king of Babylon.” 50
Yeremia 38:14-23
Konteks38:14 Some time later 51 Zedekiah sent and had Jeremiah brought to him at the third entrance 52 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 53 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 54 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 55 “As surely as the Lord lives who has given us life and breath, 56 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 57
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 58 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 59 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 60 and they will burn it down. You yourself will not escape from them.’” 61 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 62 The Babylonians might hand me over to them and they will torture me.” 63 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 64 Then all will go well with you and your life will be spared. 65 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 66
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 67
38:23 “All your wives and your children will be turned over to the Babylonians. 68 You yourself will not escape from them but will be captured by the 69 king of Babylon. This city will be burned down.” 70
[33:30] 1 tn Heb “sons of your people.”
[33:30] 2 tn Heb “one to one, a man to his brother.”
[33:31] 4 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
[33:31] 5 tn The word “as” is supplied in the translation.
[33:31] 7 tn Heb “They do lust with their mouths.”
[33:31] 8 tn Heb “goes after.”
[33:31] 9 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
[33:32] 10 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[33:32] 11 tn Heb “one who makes playing music well.”
[33:32] 12 sn Similar responses are found in Isa 29:13; Matt 21:28-32; James 1:22-25.
[33:2] 13 tn Heb “sons of your people.”
[8:8] 14 tn Grk “and there came about,” but this is somewhat awkward in English.
[8:8] 15 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
[8:9] 16 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
[8:10] 17 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
[8:10] 18 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
[8:12] 19 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
[8:12] 20 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:12] 21 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
[8:13] 22 tn Or “he kept close company with.”
[8:13] 23 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
[8:14] 24 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 26 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
[8:15] 27 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
[58:1] 28 tn Heb “declare to my people their rebellion.”
[58:1] 29 tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).
[58:2] 30 tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”
[21:1] 31 tn Heb “The word which came to Jeremiah from the
[21:1] 32 sn Zedekiah was the last king of Judah. He ruled from 597
[21:1] 33 sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.
[21:1] 34 tn Heb “sent to him…Maaseiah, saying,….”
[21:2] 35 tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the
[21:2] 36 tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.
[21:2] sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597
[21:2] 37 tn Heb “Perhaps the
[21:2] sn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1-30), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33-38).
[37:1] 38 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.
[37:1] 39 tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
[37:2] 40 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
[37:3] 41 sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
[37:3] 42 sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).
[37:3] 43 sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.
[37:9] 44 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 45 tn Heb “Thus says the
[37:10] 46 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
[37:10] 47 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
[37:17] 48 tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
[37:17] 49 tn Heb “Then he said.”
[37:17] 50 sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
[38:14] 51 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
[38:14] 52 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
[38:14] 53 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
[38:15] 54 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
[38:16] 55 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
[38:16] 56 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
[38:16] 57 tn Heb “who are seeking your life.”
[38:17] 58 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
[38:17] 59 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
[38:18] 60 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:18] 61 tn Heb “will not escape from their hand.”
[38:18] sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
[38:19] 62 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:19] 63 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
[38:20] 64 tn Heb “Please listen to the voice of the
[38:20] 65 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[38:22] 66 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
[38:22] 67 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
[38:22] sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
[38:23] 68 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:23] 69 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
[38:23] 70 tc This translation follows the reading of the Greek version and a few Hebrew
