Yesaya 42:8

The Lord Intervenes

42:8 I am the Lord! That is my name!

I will not share my glory with anyone else,

or the praise due me with idols.

Keluaran 9:15-16

9:15 For by now I could have stretched out ¹  my hand and struck you and your people with plague, and you would have been destroyed ²  from the earth. 9:16 But ³  for this purpose I have caused you to stand: ⁴  to show you ⁵  my strength, and so that my name may be declared ⁶  in all the earth.

Yosua 7:8-9

7:8 If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated ⁷  before its enemies? 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 ⁸  from the earth. What will you do to protect your great reputation?” ⁹ 

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ¹⁰  Achan son of Carmi, son of Zabdi, ¹¹  son of Zerah, from the tribe of Judah, stole some of the riches. ¹²  The Lord was furious with the Israelites. ¹³ 

1 Samuel 17:45-47

17:45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of hosts, the God of Israel’s armies, whom you have defied! 17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”

1 Samuel 17:1

David Kills Goliath

17:1 ¹⁴ The Philistines gathered their troops ¹⁵  for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁶  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁷  persecution began ¹⁸  against the church in Jerusalem, ¹⁹  and all ²⁰  except the apostles were forced to scatter throughout the regions ²¹  of Judea and Samaria.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²²  Paul ²³  departed from ²⁴  Athens ²⁵  and went to Corinth. ²⁶ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²⁷  Paul ²⁸  departed from ²⁹  Athens ³⁰  and went to Corinth. ³¹ 

Mazmur 46:10

46:10 He says, ³²  “Stop your striving and recognize ³³  that I am God!

I will be exalted ³⁴  over ³⁵  the nations! I will be exalted over ³⁶  the earth!”

Mazmur 59:13

59:13 Angrily wipe them out! Wipe them out so they vanish!

Let them know that God rules

in Jacob and to the ends of the earth! (Selah)

Mazmur 67:1-2

Psalm 67 ³⁷ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ³⁸  and bless us! ³⁹ 

May he smile on us! ⁴⁰  (Selah)

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ⁴¹ 

Mazmur 83:17-18

83:17 May they be humiliated and continually terrified! ⁴² 

May they die in shame! ⁴³ 

83:18 Then they will know ⁴⁴  that you alone are the Lord, ⁴⁵ 

the sovereign king ⁴⁶  over all the earth.

Yehezkiel 36:23

36:23 I will magnify ⁴⁷  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Maleakhi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ⁴⁸  says the Lord who rules over all.

[9:15]  ¹ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ² tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ³ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁴ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁵ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁶ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[7:8]  ⁷ tn Heb “turned [the] back.”

[7:9]  ⁸ tn Heb “and cut off our name.”

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

[7:1]  ¹⁰ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ¹¹ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ¹² tn Heb “took from what was set apart [to the Lord].”

[7:1]  ¹³ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[17:1]  ¹⁴ tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.

[17:1]  ¹⁵ tn Heb “camps.”

[8:1]  ¹⁶ 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]  ¹⁷ tn Or “severe.”

[8:1]  ¹⁸ 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]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁰ 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]  ²¹ tn Or “countryside.”

[18:1]  ²² tn Grk “After these things.”

[18:1]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁴ tn Or “Paul left.”

[18:1]  ²⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²⁶ 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]  ²⁷ tn Grk “After these things.”

[18:1]  ²⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁹ tn Or “Paul left.”

[18:1]  ³⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ³¹ 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.

[46:10]  ³² tn The words “he says” are supplied in the translation for clarification.

[46:10]  ³³ tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.

[46:10]  ³⁴ tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

[46:10]  ³⁵ tn Or “among.”

[46:10]  ³⁶ tn Or “in.”

[67:1]  ³⁷ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ³⁸ tn Or “have mercy on us.”

[67:1]  ³⁹ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ⁴⁰ tn Heb “may he cause his face to shine with us.”

[67:2]  ⁴¹ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[83:17]  ⁴² tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.

[83:17]  ⁴³ tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.

[83:18]  ⁴⁴ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ⁴⁵ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ⁴⁶ tn Traditionally “the Most High.”

[36:23]  ⁴⁷ tn Or “sanctify,” Heb “make holy.”

[1:11]  ⁴⁸ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.