Kejadian 7:4

7:4 For in seven days ¹  I will cause it to rain ²  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Keluaran 32:12

32:12 Why ³  should the Egyptians say, ⁴  ‘For evil ⁵  he led them out to kill them in the mountains and to destroy ⁶  them from the face of the earth’? Turn from your burning anger, and relent ⁷  of this evil against your people.

Ulangan 6:15

6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. ⁸ 

Ulangan 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ⁹  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ¹⁰ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹¹  from the dead, never ¹²  again to be ¹³  in a state of decay, God ¹⁴  has spoken in this way: ‘I will give you ¹⁵  the holy and trustworthy promises ¹⁶  made to David.’ ¹⁷ 

Amos 9:8

9:8 Look, the sovereign Lord is watching ¹⁸  the sinful nation, ¹⁹ 

and I will destroy it from the face of the earth.

But I will not completely destroy the family ²⁰  of Jacob,” says the Lord.

[7:4]  ¹ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ² tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[32:12]  ³ 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]  ⁴ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[6:15]  ⁸ tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”

[6:1]  ⁹ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ¹⁰ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[13:34]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[9:8]  ¹⁸ tn Heb “the eyes of the sovereign Lord are on.”

[9:8]  ¹⁹ tn Or “kingdom.”

[9:8]  ²⁰ tn Heb “house” (also in the following verse).