Yesaya 37:1
Konteks37:1 When King Hezekiah heard this, 1 he tore his clothes, put on sackcloth, and went to the Lord’s temple.
Yesaya 37:1
Konteks37:1 When King Hezekiah heard this, 2 he tore his clothes, put on sackcloth, and went to the Lord’s temple.
Kisah Para Rasul 8:28-30
Konteks8:28 and was returning home, sitting 3 in his chariot, reading 4 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 5 to it 6 and heard the man 7 reading Isaiah the prophet. He 8 asked him, 9 “Do you understand what you’re reading?”
Kisah Para Rasul 8:38
Konteks8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 10 and Philip baptized 11 him.
Kisah Para Rasul 9:3
Konteks9:3 As he was going along, approaching 12 Damascus, suddenly a light from heaven flashed 13 around him.
Kisah Para Rasul 9:2
Konteks9:2 and requested letters from him to the synagogues 14 in Damascus, so that if he found any who belonged to the Way, 15 either men or women, he could bring them as prisoners 16 to Jerusalem. 17
Kisah Para Rasul 6:1
Konteks6:1 Now in those 18 days, when the disciples were growing in number, 19 a complaint arose on the part of the Greek-speaking Jews 20 against the native Hebraic Jews, 21 because their widows 22 were being overlooked 23 in the daily distribution of food. 24
Mazmur 27:5
Konteks27:5 He will surely 25 give me shelter 26 in the day of danger; 27
he will hide me in his home; 28
he will place me 29 on an inaccessible rocky summit. 30
Mazmur 62:1-3
KonteksFor the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 32
he is the one who delivers me. 33
62:2 He alone is my protector 34 and deliverer.
He is my refuge; 35 I will not be upended. 36
62:3 How long will you threaten 37 a man?
All of you are murderers, 38
as dangerous as a leaning wall or an unstable fence. 39
Mazmur 74:10
Konteks74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
Mazmur 76:1-3
KonteksFor the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 41
in Israel his reputation 42 is great.
he dwells in Zion. 44
76:3 There he shattered the arrows, 45
the shield, the sword, and the rest of the weapons of war. 46 (Selah)
Mazmur 123:1-4
KonteksA song of ascents. 48
123:1 I look up 49 toward you,
the one enthroned 50 in heaven.
123:2 Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress, 51
so my eyes will look to the Lord, our God, until he shows us favor.
123:3 Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some. 52
of the taunts of the self-assured,
of the contempt of the proud.
Mazmur 143:6
Konteks143:6 I spread my hands out to you in prayer; 54
my soul thirsts for you in a parched 55 land. 56
Yoel 2:17-20
Konteks2:17 Let the priests, those who serve the Lord, weep
from the vestibule all the way back to the altar. 57
Let them say, “Have pity, O Lord, on your people;
please do not turn over your inheritance to be mocked,
to become a proverb 58 among the nations.
Why should it be said 59 among the peoples,
“Where is their God?”
2:18 Then the Lord became 60 zealous for his land;
he had compassion on his people.
2:19 The Lord responded 61 to his people,
“Look! I am about to restore your grain 62
as well as fresh wine and olive oil.
You will be fully satisfied. 63
I will never again make you an object of mockery among the nations.
2:20 I will remove the one from the north 64 far from you.
I will drive him out to a dry and desolate place.
Those in front will be driven eastward into the Dead Sea, 65
and those in back westward into the Mediterranean Sea. 66
His stench will rise up as a foul smell.” 67
Indeed, the Lord 68 has accomplished great things.
[37:1] 1 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[37:1] 2 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[8:28] 3 tn Grk “and was sitting.” 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.
[8:28] 4 tn Grk “and was reading.” 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.
[8:28] sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
[8:30] 5 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 6 tn The words “to it” are not in the Greek text but are implied.
[8:30] 7 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 8 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[8:30] 9 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
[8:38] 10 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 11 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[9:3] 12 tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:3] 13 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:2] 14 sn See the note on synagogue in 6:9.
[9:2] 15 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
[9:2] 16 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:2] 17 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
[9:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:1] 18 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 19 tn Grk “were multiplying.”
[6:1] 20 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 21 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 22 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 24 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[27:5] 25 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 26 tn Heb “he will hide me in his hut.”
[27:5] 29 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 30 tn Heb “on a rocky summit he lifts me up.” The
[62:1] 31 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 32 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 33 tn Heb “from him [is] my deliverance.”
[62:2] 34 tn Heb “my high rocky summit.”
[62:2] 35 tn Or “my elevated place” (see Ps 18:2).
[62:2] 36 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 37 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 38 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 39 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[76:1] 40 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
[76:1] 41 tn Or “God is known in Judah.”
[76:1] 42 tn Heb “name,” which here stands metonymically for God’s reputation.
[76:2] 43 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
[76:2] 44 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
[76:3] 45 tn Heb “flames of the bow,” i.e., arrows.
[76:3] 46 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.
[76:3] sn This verse may allude to the miraculous defeat of the Assyrians in 701
[123:1] 47 sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.
[123:1] 48 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[123:1] 49 tn Heb “I lift my eyes.”
[123:1] 50 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).
[123:2] 51 sn Servants look to their master for food, shelter, and other basic needs.
[123:3] 52 tn Heb “for greatly we are filled [with] humiliation.”
[123:4] 53 tn Heb “greatly our soul is full to it.”
[143:6] 54 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
[143:6] 55 tn Heb “faint” or “weary.” See Ps 63:1.
[143:6] 56 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
[2:17] 57 tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.
[2:17] 58 tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).
[2:17] 59 tn Heb “Why will they say?”
[2:18] 60 tn The time-frame entertained by the verbs of v.18 constitutes a crux interpretum in this chapter. The Hebrew verb forms used here are preterites with vav consecutive and are most naturally understood as describing a past situation. However, some modern English versions render these verbs as futures (e.g., NIV, NASV), apparently concluding that the context requires a future reference. According to Joüon 2:363 §112.h, n.1 Ibn Ezra explained the verbs of Joel 2:18 as an extension of the so-called prophetic perfect; as such, a future fulfillment was described with a past tense as a rhetorical device lending certainty to the fulfillment. But this lacks adequate precedent and is very unlikely from a syntactical standpoint. It seems better to take the verbs in the normal past sense of the preterite. This would require a vantage point for the prophet at some time after the people had responded favorably to the Lord’s call for repentance and after the Lord had shown compassion and forgiveness toward his people, but before the full realization of God’s promises to restore productivity to the land. In other words, it appears from the verbs of vv. 18-19 that at the time of Joel’s writing this book the events of successive waves of locust invasion and conditions of drought had almost run their course and the people had now begun to turn to the Lord.
[2:19] 61 tn Heb “answered and said.”
[2:19] 62 tn Heb “Look! I am sending grain to you.” The participle used in the Hebrew text seems to suggest imminent action.
[2:19] 63 tc One of the Qumran manuscripts (4QXXIIc) inserts “and you will eat” before “and you will be fully satisfied” (the reading of the MT, LXX).
[2:20] 64 sn The allusion to the one from the north is best understood as having locusts in view. It is not correct to say that this reference to the enemy who came form the north excludes the possibility of a reference to locusts and must be understood as human armies. Although locust plagues usually approached Palestine from the east or southeast, the severe plague of 1915, for example, came from the northeast.
[2:20] 65 tn Heb “his face to the eastern sea.” In this context the eastern sea is probably the Dead Sea.
[2:20] 66 tn Heb “and his rear to the western sea.” The western sea refers to the Mediterranean Sea.
[2:20] 67 sn Heb “and his foul smell will ascend.” The foul smell probably refers to the unpleasant odor of decayed masses of dead locusts. The Hebrew word for “foul smell” is found only here in the Old Testament. The Hebrew word for “stench” appears only here and in Isa 34:3 and Amos 4:10. In the latter references it refers to the stench of dead corpses on a field of battle.
[2:20] 68 tn The Hebrew text does not have “the
