Yesaya 10:6-14

10:6 I sent him ¹  against a godless ²  nation,

I ordered him to attack the people with whom I was angry, ³ 

to take plunder and to carry away loot,

to trample them down ⁴  like dirt in the streets.

10:7 But he does not agree with this,

his mind does not reason this way, ⁵ 

for his goal is to destroy,

and to eliminate many nations. ⁶ 

10:8 Indeed, ⁷  he says:

“Are not my officials all kings?

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ⁸ 

10:10 I overpowered kingdoms ruled by idols, ⁹ 

whose carved images were more impressive than Jerusalem’s ¹⁰  or Samaria’s.

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ¹¹ 

10:12 But when ¹²  the sovereign master ¹³  finishes judging ¹⁴  Mount Zion and Jerusalem, then I ¹⁵  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ¹⁶  10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ¹⁷ 

and looted their storehouses.

Like a mighty conqueror, ¹⁸  I brought down rulers. ¹⁹ 

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ²⁰ 

Yesaya 17:3

17:3 Fortified cities will disappear from Ephraim,

and Damascus will lose its kingdom. ²¹ 

The survivors in Syria

will end up like the splendor of the Israelites,”

says the Lord who commands armies.

Yesaya 17:2

17:2 The cities of Aroer are abandoned. ²² 

They will be used for herds,

which will lie down there in peace. ²³ 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ²⁴  and from blood and from what has been strangled ²⁵  and from sexual immorality. ²⁶  If you keep yourselves from doing these things, ²⁷  you will do well. Farewell. ²⁸ 

Kisah Para Rasul 16:9

16:9 A ²⁹  vision appeared to Paul during the night: A Macedonian man was standing there ³⁰  urging him, ³¹  “Come over ³²  to Macedonia ³³  and help us!”

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ³⁴  that the Christ ³⁵  had to suffer and to rise from the dead, ³⁶  saying, ³⁷  “This Jesus I am proclaiming to you is the Christ.” ³⁸ 

Kisah Para Rasul 17:5-6

17:5 But the Jews became jealous, ³⁹  and gathering together some worthless men from the rabble in the marketplace, ⁴⁰  they formed a mob ⁴¹  and set the city in an uproar. ⁴²  They attacked Jason’s house, ⁴³  trying to find Paul and Silas ⁴⁴  to bring them out to the assembly. ⁴⁵  17:6 When they did not find them, they dragged ⁴⁶  Jason and some of the brothers before the city officials, ⁴⁷  screaming, “These people who have stirred up trouble ⁴⁸  throughout the world ⁴⁹  have come here too,

[10:6]  ¹ 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]  ² tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ³ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ⁴ tn Heb “to make it [i.e., the people] a trampled place.”

[10:7]  ⁵ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ⁶ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[10:8]  ⁷ tn Or “For” (KJV, ASV, NASB, NRSV).

[10:9]  ⁸ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[10:10]  ⁹ tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

[10:10]  ¹⁰ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:11]  ¹¹ tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[10:11]  sn This statement indicates that the prophecy dates sometime between 722-701 b.c.

[10:12]  ¹² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ¹³ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ¹⁴ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ¹⁵ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ¹⁶ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[10:13]  ¹⁷ tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ¹⁸ tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ¹⁹ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[10:14]  ²⁰ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[17:3]  ²¹ tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”

[17:2]  ²² tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. עֲרֹעֵר, and HALOT 883 s.v. II עֲרוֹעֵר.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to עֲזֻבוֹת עָרַיהָ עֲדֵי עַד (’azuvot ’arayha ’adey ’ad, “her cities are permanently abandoned”). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan.

[17:2]  ²³ tn Heb “and they lie down and there is no one scaring [them].”

[15:29]  ²⁴ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ²⁵ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ²⁶ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ²⁷ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ²⁸ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[16:9]  ²⁹ tn Grk “And a.” 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.

[16:9]  ³⁰ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ³¹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ³² tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³³ sn Macedonia was the Roman province of Macedonia in Greece.

[17:3]  ³⁴ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ³⁶ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ³⁷ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:5]  ³⁹ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁴⁰ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁴¹ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁴² tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁴³ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁴⁴ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁴⁵ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ⁴⁶ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁴⁷ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁴⁸ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁴⁹ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.