Yesaya 10:5-6
Konteks10:5 Assyria, the club I use to vent my anger, is as good as dead, 1
a cudgel with which I angrily punish. 2
10:6 I sent him 3 against a godless 4 nation,
I ordered him to attack the people with whom I was angry, 5
to take plunder and to carry away loot,
to trample them down 6 like dirt in the streets.
Yesaya 17:14
Konteks17:14 In the evening there is sudden terror; 7
by morning they vanish. 8
This is the fate of those who try to plunder us,
the destiny of those who try to loot us! 9
Yesaya 24:16
Konteks24:16 From the ends of the earth we 10 hear songs –
the Just One is majestic. 11
But I 12 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 13
Yesaya 24:2
Konteks24:2 Everyone will suffer – the priest as well as the people, 14
the master as well as the servant, 15
the elegant lady as well as the female attendant, 16
the seller as well as the buyer, 17
the borrower as well as the lender, 18
the creditor as well as the debtor. 19
Kisah Para Rasul 18:13-17
Konteks18:13 saying, “This man is persuading 20 people to worship God in a way contrary to 21 the law!” 18:14 But just as Paul was about to speak, 22 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 23 I would have been justified in accepting the complaint 24 of you Jews, 25 18:15 but since it concerns points of disagreement 26 about words and names and your own law, settle 27 it yourselves. I will not be 28 a judge of these things!” 18:16 Then he had them forced away 29 from the judgment seat. 30 18:17 So they all seized Sosthenes, the president of the synagogue, 31 and began to beat 32 him in front of the judgment seat. 33 Yet none of these things were of any concern 34 to Gallio.
Kisah Para Rasul 18:2
Konteks18:2 There he 35 found 36 a Jew named Aquila, 37 a native of Pontus, 38 who had recently come from Italy with his wife Priscilla, because Claudius 39 had ordered all the Jews to depart from 40 Rome. 41 Paul approached 42 them,
Kisah Para Rasul 28:16-21
Konteks28:16 When we entered Rome, Paul was allowed to live 43 by himself, with the soldier who was guarding him.
28:17 After three days 44 Paul 45 called the local Jewish leaders 46 together. When they had assembled, he said to them, “Brothers, 47 although I had done 48 nothing against our people or the customs of our ancestors, 49 from Jerusalem 50 I was handed over as a prisoner to the Romans. 51 28:18 When 52 they had heard my case, 53 they wanted to release me, 54 because there was no basis for a death sentence 55 against me. 28:19 But when the Jews objected, 56 I was forced to appeal to Caesar 57 – not that I had some charge to bring 58 against my own people. 59 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 60 28:21 They replied, 61 “We have received no letters from Judea about you, nor have any of the brothers come from there 62 and reported or said anything bad about you.
Habakuk 2:5-8
Konteks2:5 Indeed, wine will betray the proud, restless man! 63
His appetite 64 is as big as Sheol’s; 65
like death, he is never satisfied.
He gathers 66 all the nations;
he seizes 67 all peoples.
2:6 “But all these nations will someday taunt him 68
and ridicule him with proverbial sayings: 69
‘The one who accumulates what does not belong to him is as good as dead 70
(How long will this go on?) 71 –
he who gets rich by extortion!’ 72
2:7 Your creditors will suddenly attack; 73
those who terrify you will spring into action, 74
and they will rob you. 75
2:8 Because you robbed many countries, 76
all who are left among the nations 77 will rob you.
You have shed human blood
and committed violent acts against lands, cities, 78 and those who live in them.
[10:5] 1 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[10:6] 3 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 4 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 5 tn Heb “and against the people of my anger I ordered him.”
[10:6] 6 tn Heb “to make it [i.e., the people] a trampled place.”
[17:14] 7 tn Heb “at the time of evening, look, sudden terror.”
[17:14] 8 tn Heb “before morning he is not.”
[17:14] 9 tn Heb “this is the portion of those who plunder us, and the lot of those who loot us.”
[24:16] 10 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.
[24:16] 11 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.
[24:16] 12 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
[24:16] 13 tn Heb “and [with] deception deceivers deceive.”
[24:16] tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.
[24:2] 14 tn Heb “and it will be like the people, like the priest.”
[24:2] 15 tn Heb “like the servant, like his master.”
[24:2] 16 tn Heb “like the female servant, like her mistress.”
[24:2] 17 tn Heb “like the buyer, like the seller.”
[24:2] 18 tn Heb “like the lender, like the borrower.”
[24:2] 19 tn Heb “like the creditor, just as the one to whom he lends.”
[18:13] 21 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
[18:14] 22 tn Grk “about to open his mouth” (an idiom).
[18:14] 23 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
[18:14] 24 tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
[18:14] 25 tn Grk “accepting your complaint, O Jews.”
[18:15] 27 tn Grk “see to it” (an idiom).
[18:15] 28 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 29 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
[18:16] 30 sn See the note on the term judgment seat in 18:12.
[18:17] 31 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
[18:17] sn See the note on synagogue in 6:9.
[18:17] 32 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 33 sn See the note on the term judgment seat in 18:12.
[18:17] 34 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:17] sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
[18:2] 35 tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.
[18:2] 36 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 37 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 38 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 39 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 41 map For location see JP4 A1.
[28:16] sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
[28:17] 44 tn Grk “It happened that after three days.” The introductory 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.
[28:17] 45 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[28:17] 46 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
[28:17] 47 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[28:17] 48 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
[28:17] 49 tn Or “forefathers”; Grk “fathers.”
[28:17] sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
[28:17] 50 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:17] 51 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
[28:18] 52 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
[28:18] 53 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
[28:18] 54 sn They wanted to release me. See Acts 25:23-27.
[28:18] 55 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[28:19] 56 tn That is, objected to my release.
[28:19] 57 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[28:19] 58 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
[28:19] 59 tn Or “my own nation.”
[28:20] 60 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
[28:21] 61 tn Grk “they said to him.”
[28:21] 62 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
[2:5] 63 tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.”
[2:5] sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20).
[2:5] 64 tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12.
[2:5] 65 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168.
[2:5] 66 tn Heb “he gathers for himself.”
[2:5] 67 tn Heb “he collects for himself.”
[2:6] 68 tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.
[2:6] 69 tn Heb “and a mocking song, riddles, against him? And one will say.”
[2:6] 70 tn Heb “Woe [to] the one who increases [what is] not his.” The Hebrew term הוֹי (hoy, “woe,” “ah”) was used in funeral laments and carries the connotation of death.
[2:6] 71 tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.
[2:6] 72 tn Heb “and the one who makes himself heavy [i.e., wealthy] [by] debts.” Though only appearing in the first line, the term הוֹי (hoy) is to be understood as elliptical in the second line.
[2:7] 73 tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.
[2:7] sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them.
[2:7] 74 tn Heb “[Will not] the ones who make you tremble awake?”
[2:7] 75 tn Heb “and you will become their plunder.”
[2:8] 78 tn Heb “because of the shed blood of humankind and violence against land, city.” The singular forms אֶרֶץ (’erets, “land”) and קִרְיָה (qiryah, “city”) are collective, referring to all the lands and cities terrorized by the Babylonians.
