Yeremia 13:1-11
Konteks13:1 The Lord said to me, “Go and buy some linen shorts 1 and put them on. 2 Do not put them in water.” 3 13:2 So I bought the shorts as the Lord had told me to do 4 and put them on. 5 13:3 Then the Lord spoke to me again and said, 6 13:4 “Take the shorts that you bought and are wearing 7 and go at once 8 to Perath. 9 Bury the shorts there 10 in a crack in the rocks.” 13:5 So I went and buried them at Perath 11 as the Lord had ordered me to do. 13:6 Many days later the Lord said to me, “Go at once to Perath and get 12 the shorts I ordered you to bury there.” 13:7 So I went to Perath and dug up 13 the shorts from the place where I had buried them. I found 14 that they were ruined; they were good for nothing.
13:8 Then the Lord said to me, 15 13:9 “I, the Lord, say: 16 ‘This shows how 17 I will ruin the highly exalted position 18 in which Judah and Jerusalem 19 take pride. 13:10 These wicked people refuse to obey what I have said. 20 They follow the stubborn inclinations of their own hearts and pay allegiance 21 to other gods by worshiping and serving them. So 22 they will become just like these linen shorts which are good for nothing. 13:11 For,’ I say, 23 ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah 24 tightly 25 to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. 26 But they would not obey me.
Yeremia 18:2-12
Konteks18:2 “Go down at once 27 to the potter’s house. I will speak to you further there.” 28 18:3 So I went down to the potter’s house and found him working 29 at his wheel. 30 18:4 Now and then 31 there would be something wrong 32 with the pot he was molding from the clay 33 with his hands. So he would rework 34 the clay into another kind of pot as he saw fit. 35
18:5 Then the Lord said to me, 36 18:6 “I, the Lord, say: 37 ‘O nation of Israel, can I not deal with you as this potter deals with the clay? 38 In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’ 18:7 There are times, Jeremiah, 39 when I threaten to uproot, tear down, and destroy a nation or kingdom. 40 18:8 But if that nation I threatened stops doing wrong, 41 I will cancel the destruction 42 I intended to do to it. 18:9 And there are times when I promise to build up and establish 43 a nation or kingdom. 18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it. 18:11 So now, tell the people of Judah and the citizens of Jerusalem 44 this: The Lord says, ‘I am preparing to bring disaster on you! I am making plans to punish you. 45 So, every one of you, stop the evil things you have been doing. 46 Correct the way you have been living and do what is right.’ 47 18:12 But they just keep saying, ‘We do not care what you say! 48 We will do whatever we want to do! We will continue to behave wickedly and stubbornly!’” 49
Yeremia 19:1-15
Konteks19:1 The Lord told Jeremiah, 50 “Go and buy a clay jar from a potter. 51 Take with you 52 some of the leaders of the people and some of the leaders 53 of the priests. 19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. 54 Announce there what I tell you. 55 19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! 56 The Lord God of Israel who rules over all 57 says, “I will bring a disaster on this place 58 that will make the ears of everyone who hears about it ring! 59 19:4 I will do so because these people 60 have rejected me and have defiled 61 this place. They have offered sacrifices in it to other gods which neither they nor their ancestors 62 nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. 63 19:5 They have built places here 64 for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices 65 are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind! 19:6 So I, the Lord, say: 66 “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley 67 the Valley of Slaughter! 19:7 In this place I will thwart 68 the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword 69 at the hands of their enemies. 70 I will make their dead bodies food for the birds and wild beasts to eat. 19:8 I will make this city an object of horror, a thing to be hissed at. All who pass by it will be filled with horror and will hiss out their scorn 71 because of all the disasters that have happened to it. 72 19:9 I will reduce the people of this city to desperate straits during the siege imposed on it by their enemies who are seeking to kill them. I will make them so desperate that they will eat the flesh of their own sons and daughters and the flesh of one another.”’” 73
19:10 The Lord continued, 74 “Now break the jar in front of those who have come here with you. 19:11 Tell them the Lord who rules over all says, 75 ‘I will do just as Jeremiah has done. 76 I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. 77 The dead will be buried here in Topheth until there is no more room to bury them.’ 78 19:12 I, the Lord, say: 79 ‘That is how I will deal with this city and its citizens. I will make it like Topheth. 19:13 The houses in Jerusalem and the houses of the kings of Judah will be defiled by dead bodies 80 just like this place, Topheth. For they offered sacrifice to the stars 81 and poured out drink offerings to other gods on the roofs of those houses.’”
19:14 Then Jeremiah left Topheth where the Lord had sent him to give that prophecy. He went to the Lord’s temple and stood 82 in its courtyard and called out to all the people. 19:15 “The Lord God of Israel who rules over all 83 says, ‘I will soon bring on this city and all the towns surrounding it 84 all the disaster I threatened to do to it. I will do so because they have stubbornly refused 85 to pay any attention to what I have said!’”
Yeremia 51:63-64
Konteks51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 86 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 87 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 88
Yeremia 51:1
Konteks51:1 The Lord says,
“I will cause a destructive wind 89 to blow
against 90 Babylon and the people who inhabit Babylonia. 91
Kisah Para Rasul 11:29
Konteks11:29 So the disciples, each in accordance with his financial ability, 92 decided 93 to send relief 94 to the brothers living in Judea.
Yesaya 20:1-4
Konteks20:1 The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it. 95 20:2 At that time the Lord announced through 96 Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments 97 and barefoot. 20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush, 20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. 98
Yehezkiel 4:1--5:17
Konteks4:1 “And you, son of man, take a brick 99 and set it in front of you. Inscribe 100 a city on it – Jerusalem. 4:2 Lay siege to it! Build siege works against it. Erect a siege ramp 101 against it! Post soldiers outside it 102 and station battering rams around it. 4:3 Then for your part take an iron frying pan 103 and set it up as an iron wall between you and the city. Set your face toward it. It is to be under siege; you are to besiege it. This is a sign 104 for the house of Israel.
4:4 “Also for your part lie on your left side and place the iniquity 105 of the house of Israel on it. For the number of days you lie on your side you will bear their iniquity. 4:5 I have determined that the number of the years of their iniquity are to be the number of days 106 for you – 390 days. 107 So bear the iniquity of the house of Israel. 108
4:6 “When you have completed these days, then lie down a second time, but on your right side, and bear the iniquity of the house of Judah 40 days 109 – I have assigned one day for each year. 4:7 You must turn your face toward the siege of Jerusalem with your arm bared and prophesy against it. 4:8 Look here, I will tie you up with ropes, so you cannot turn from one side to the other until you complete the days of your siege. 110
4:9 “As for you, take wheat, barley, beans, lentils, millet, and spelt, 111 put them in a single container, and make food 112 from them for yourself. For the same number of days that you lie on your side – 390 days 113 – you will eat it. 4:10 The food you eat will be eight ounces 114 a day by weight; you must eat it at fixed 115 times. 4:11 And you must drink water by measure, a pint and a half; 116 you must drink it at fixed times. 4:12 And you must eat the food like you would a barley cake. You must bake it in front of them over a fire made with dried human excrement.” 117 4:13 And the Lord said, “This is how the people of Israel will eat their unclean food among the nations 118 where I will banish them.”
4:14 And I said, “Ah, sovereign Lord, I have never been ceremonially defiled before. I have never eaten a carcass or an animal torn by wild beasts; from my youth up, unclean meat 119 has never entered my mouth.”
4:15 So he said to me, “All right then, I will substitute cow’s manure instead of human excrement. You will cook your food over it.”
4:16 Then he said to me, “Son of man, I am about to remove the bread supply 120 in Jerusalem. 121 They will eat their bread ration anxiously, and they will drink their water ration in terror 4:17 because they will lack bread and water. Each one will be terrified, and they will rot for their iniquity. 122
5:1 “As for you, son of man, take a sharp sword and use it as a barber’s razor. 123 Shave off some of the hair from your head and your beard. 124 Then take scales and divide up the hair you cut off. 5:2 Burn a third of it in the fire inside the city when the days of your siege are completed. Take a third and slash it with a sword all around the city. Scatter a third to the wind, and I will unleash a sword behind them. 5:3 But take a few strands of hair 125 from those and tie them in the ends of your garment. 126 5:4 Again, take more of them and throw them into the fire, 127 and burn them up. From there a fire will spread to all the house of Israel.
5:5 “This is what the sovereign Lord says: This is Jerusalem; I placed her in the center of the nations with countries all around her. 5:6 Then she defied my regulations and my statutes, becoming more wicked than the nations 128 and the countries around her. 129 Indeed, they 130 have rejected my regulations, and they do not follow my statutes.
5:7 “Therefore this is what the sovereign Lord says: Because you are more arrogant 131 than the nations around you, 132 you have not followed my statutes and have not carried out my regulations. You have not even 133 carried out the regulations of the nations around you!
5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, 134 and I will execute judgment 135 among you while the nations watch. 136 5:9 I will do to you what I have never done before and will never do again because of all your abominable practices. 137 5:10 Therefore fathers will eat their sons within you, Jerusalem, 138 and sons will eat their fathers. I will execute judgments on you, and I will scatter any survivors 139 to the winds. 140
5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare 141 you. 5:12 A third of your people will die of plague or be overcome by the famine within you. 142 A third of your people will fall by the sword surrounding you, 143 and a third I will scatter to the winds. I will unleash a sword behind them. 5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. 144 Then they will know that I, the Lord, have spoken in my jealousy 145 when I have fully vented my rage against them.
5:14 “I will make you desolate and an object of scorn among the nations around you, in the sight of everyone who passes by. 5:15 You will be 146 an object of scorn and taunting, 147 a prime example of destruction 148 among the nations around you when I execute judgments against you in anger and raging fury. 149 I, the Lord, have spoken! 5:16 I will shoot against them deadly, 150 destructive 151 arrows of famine, 152 which I will shoot to destroy you. 153 I will prolong a famine on you and will remove the bread supply. 154 5:17 I will send famine and wild beasts against you and they will take your children from you. 155 Plague and bloodshed will overwhelm you, 156 and I will bring a sword against you. I, the Lord, have spoken!”
Yehezkiel 12:3-16
Konteks12:3 “Therefore, son of man, pack up your belongings as if for exile. During the day, while they are watching, pretend to go into exile. Go from where you live to another place. Perhaps they will understand, 157 although they are a rebellious house. 12:4 Bring out your belongings packed for exile during the day while they are watching. And go out at evening, while they are watching, as if for exile. 12:5 While they are watching, dig a hole in the wall and carry your belongings out through it. 12:6 While they are watching, raise your baggage onto your shoulder and carry it out in the dark. 158 You must cover your face so that you cannot see the ground 159 because I have made you an object lesson 160 to the house of Israel.”
12:7 So I did just as I was commanded. I carried out my belongings packed for exile during the day, and at evening I dug myself a hole through the wall with my hands. I went out in the darkness, carrying my baggage 161 on my shoulder while they watched.
12:8 The word of the Lord came to me in the morning: 12:9 “Son of man, has not the house of Israel, that rebellious house, said to you, ‘What are you doing?’ 12:10 Say to them, ‘This is what the sovereign Lord says: The prince will raise this burden in Jerusalem, 162 and all the house of Israel within it.’ 163 12:11 Say, ‘I am an object lesson for you. Just as I have done, it will be done to them; they will go into exile and captivity.’
12:12 “The prince 164 who is among them will raise his belongings 165 onto his shoulder in darkness, and will go out. He 166 will dig a hole in the wall to leave through. He will cover his face so that he cannot see the land with his eyes. 12:13 But I will throw my net over him, and he will be caught in my snare. I will bring him to Babylon, the land of the Chaldeans 167 (but he will not see it), 168 and there he will die. 169 12:14 All his retinue – his attendants and his troops – I will scatter to every wind; I will unleash a sword behind them.
12:15 “Then they will know that I am the Lord when I disperse them among the nations and scatter them among foreign countries. 12:16 But I will let a small number of them survive the sword, famine, and pestilence, so that they can confess all their abominable practices to the nations where they go. Then they will know that I am the Lord.”
Hosea 12:10
Konteks12:10 I spoke to the prophets;
I myself revealed many visions; 170
I spoke in parables 171 through 172 the prophets.”
Kisah Para Rasul 21:11
Konteks21:11 He came 173 to us, took 174 Paul’s belt, 175 tied 176 his own hands and feet with it, 177 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 178 to the Gentiles.’”
Wahyu 18:21
Konteks18:21 Then 179 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 180
Babylon the great city will be thrown down 181
and it will never be found again!
[13:1] 1 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
[13:1] sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
[13:1] 2 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
[13:1] 3 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
[13:1] sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
[13:2] 4 tn Heb “according to the word of the
[13:2] 5 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.
[13:3] 6 tn Heb “The word of the
[13:4] 7 tn Heb “which are upon your loins.” See further the notes on v. 1.
[13:4] 8 tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.
[13:4] 9 tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the
[13:4] 10 sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.
[13:5] 11 tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.
[13:6] 12 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
[13:7] 13 tn Heb “dug and took.”
[13:7] 14 tn Heb “And behold.”
[13:8] 15 tn Heb “Then the word of the
[13:9] 16 tn Heb “Thus says the
[13:9] 17 tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.
[13:9] 18 tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the
[13:9] sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the
[13:9] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:10] 20 tn Heb “to listen to my words.”
[13:10] 21 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
[13:10] 22 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
[13:11] 23 tn The words “I say” are “Oracle of the
[13:11] 24 tn Heb “all the house of Israel and all the house of Judah.”
[13:11] 25 tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).
[13:11] 26 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.
[18:2] 27 tn Heb “Get up and go down.” The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.
[18:2] 28 tn Heb “And I will cause you to hear my word there.”
[18:3] 29 tn Heb “And behold he was working.”
[18:3] 30 sn At his wheel (Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.
[18:4] 31 tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8.
[18:4] 32 sn Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7. The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17.
[18:4] 33 tn The usage of the preposition בְּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew
[18:4] 34 tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).
[18:4] 35 tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.
[18:5] 36 tn Heb “Then the word of the
[18:6] 37 tn This phrase (literally “Oracle of the
[18:6] 38 tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.
[18:7] 39 tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the
[18:7] 40 tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.
[18:8] 41 tn Heb “turns from its wickedness.”
[18:8] 42 tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.
[18:8] sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).
[18:9] 43 sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).
[18:11] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:11] 45 sn Heb “I am forming disaster and making plans against you.” The word translated “forming” is the same as that for “potter,” so there is a wordplay taking the reader back to v. 5. They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent; but their response is predictable.
[18:11] 46 tn Heb “Turn, each one from his wicked way.” See v. 8.
[18:11] 47 tn Or “Make good your ways and your actions.” See the same expression in 7:3, 5.
[18:12] 48 tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.
[18:12] 49 tn Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.”
[18:12] sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12.
[19:1] 50 tn The word “Jeremiah” is not in the text. Some Hebrew
[19:1] 51 tn Heb “an earthenware jar of the potter.”
[19:1] sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.
[19:1] 52 tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.
[19:1] 53 tn Heb “elders” both here and before “of the people.”
[19:1] sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).
[19:2] 54 sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.
[19:2] 55 tn Heb “the words that I will speak to you.”
[19:3] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:3] 57 tn Heb “Yahweh of armies, the God of Israel.”
[19:3] sn See the study notes on 2:19 and 7:3 for explanation of this title.
[19:3] 58 sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).
[19:3] 59 tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.
[19:4] 60 tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.
[19:4] 61 sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the
[19:4] 63 tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.
[19:5] 64 tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.
[19:5] 65 tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.
[19:6] 66 tn This phrase (Heb “Oracle of the
[19:6] 67 tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”
[19:6] sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.
[19:7] 68 sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.
[19:7] 69 sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.
[19:7] 70 tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.
[19:8] 71 sn See 18:16 and the study note there.
[19:8] 72 tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn.
[19:9] 73 tn This verse has been restructured to try to bring out the proper thought and subordinations reflected in the verse without making the sentence too long and complex in English: Heb “I will make them eat the flesh of their sons and daughters. And they will eat one another’s flesh in the siege and in the straits which their enemies who are seeking their lives reduce them to.” This also shows the agency through which God’s causation was effected, i.e., the siege.
[19:9] sn Cannibalism is one of the penalties for disobedience to their covenant with the
[19:10] 74 tn The words “And the
[19:11] 75 tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.
[19:11] 76 tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.
[19:11] 77 tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”
[19:11] 78 sn See Jer 7:22-23 for parallels.
[19:12] 79 tn This phrase (Heb “Oracle of the
[19:13] 80 tn The words “by dead bodies” is not in the text but is implicit from the context. They are supplied in the translation for clarity.
[19:13] 81 tn Heb “the host of heaven.”
[19:14] 82 tn Heb “And Jeremiah entered from Topheth where the
[19:15] 83 tn Heb “Yahweh of armies, the God of Israel.”
[19:15] sn See the study notes on 2:19 and 7:3 for explanation of this title.
[19:15] 84 tn Heb “all its towns.”
[19:15] 85 tn Heb “They hardened [or made stiff] their neck so as not to.”
[51:63] 86 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[51:64] 87 tn Or “disaster”; or “calamity.”
[51:64] 88 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
[51:1] 89 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
[51:1] 90 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
[51:1] 91 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
[11:29] 92 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 93 tn Or “determined,” “resolved.”
[11:29] 94 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[20:1] 95 tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”
[20:1] sn This probably refers to the Assyrian campaign against Philistia in 712 or 711
[20:2] 96 tn Heb “spoke by the hand of.”
[20:2] 97 tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.
[20:4] 98 tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”
[4:1] 99 sn Ancient Near Eastern bricks were 10 to 24 inches long and 6 to 13 1/2 inches wide.
[4:1] 100 tn Or perhaps “draw.”
[4:2] 101 tn Or “a barricade.”
[4:2] 102 tn Heb “set camps against it.”
[4:3] 103 tn Or “a griddle,” that is, some sort of plate for cooking.
[4:3] 104 tn That is, a symbolic object lesson.
[4:4] 105 tn Or “punishment” (also in vv. 5, 6).
[4:5] 106 tn Heb “I have assigned for you that the years of their iniquity be the number of days.” Num 14:33-34 is an example of the reverse, where the days were converted into years, the number of days spying out the land becoming the number of years of the wilderness wanderings.
[4:5] 107 tc The LXX reads “190 days.”
[4:5] sn The significance of the number 390 is not clear. The best explanation is that “days” are used figuratively for years and the number refers to the years of the sinfulness of Israel during the period of the First Temple. Some understand the number to refer to the length of the division of the northern and southern kingdoms down to the fall of Jerusalem (931-586
[4:5] 108 tn Or “When you have carried the iniquity of the house of Israel,” and continuing on to the next verse.
[4:6] 109 sn The number 40 may refer in general to the period of Judah’s exile using the number of years Israel was punished in the wilderness. In this case, however, one would need to translate, “you will bear the punishment of the house of Judah.”
[4:8] 110 sn The action surely refers to a series of daily acts rather than to a continuous period.
[4:9] 111 sn Wheat, barley, beans, lentils, millet, and spelt. All these foods were common in Mesopotamia where Ezekiel was exiled.
[4:9] 113 tc The LXX reads “190 days.”
[4:10] 114 sn Eight ounces (Heb “twenty shekels”). The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of grain about 230 grams here (8 ounces).
[4:10] 115 tn Heb “from time to time.”
[4:11] 116 sn A pint and a half [Heb “one-sixth of a hin”]. One-sixth of a hin was a quantity of liquid equal to about 1.3 pints or 0.6 liters.
[4:12] 117 sn Human waste was to remain outside the camp of the Israelites according to Deut 23:15.
[4:13] 118 sn Unclean food among the nations. Lands outside of Israel were considered unclean (Josh 22:19; Amos 7:17).
[4:14] 119 tn The Hebrew term refers to sacrificial meat not eaten by the appropriate time (Lev 7:18; 19:7).
[4:16] 120 tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support.
[4:16] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:17] 122 tn Or “in their punishment.” Ezek 4:16-17 alludes to Lev 26:26, 39. The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here, 3:18, 19; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
[5:1] 123 tn The Hebrew word occurs only here in the OT.
[5:1] 124 tn Heb, “pass (it) over your head and your beard.”
[5:3] 125 tn Heb “from there a few in number.” The word “strands” has been supplied in the translation for clarification.
[5:3] 126 sn Objects could be carried in the end of a garment (Hag 2:12).
[5:4] 127 tn Heb “into the midst of” (so KJV, ASV). This phrase has been left untranslated for stylistic reasons.
[5:6] 128 sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3-2:3; Jonah 1:2.
[5:6] 129 tn Heb “she defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.”
[5:6] 130 sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.
[5:7] 131 tn Traditionally this difficult form has been derived from a hypothetical root הָמוֹן (hamon), supposedly meaning “be in tumult/uproar,” but such a verb occurs nowhere else. It is more likely that it is to be derived from a root מָנוֹן (manon), meaning “disdain” (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. מָנוֹן.
[5:7] 132 sn You are more arrogant than the nations around you. Israel is accused of being worse than the nations in Ezek 16:27; 2 Kgs 21:11; Jer 2:11.
[5:7] 133 tc Some Hebrew
[5:8] 134 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
[5:8] 135 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”
[5:8] 136 tn Heb “in the sight of the nations.”
[5:8] sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.
[5:9] 137 tn Or “abominable idols.”
[5:10] 138 tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”
[5:10] sn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).
[5:10] 139 tn Heb “all of your survivors.”
[5:10] 140 tn Heb “to every wind.”
[5:11] 141 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
[5:12] 142 sn The judgment of plague and famine comes from the covenant curse (Lev 26:25-26). As in v. 10, the city of Jerusalem is figuratively addressed here.
[5:12] 143 sn Judgment by plague, famine, and sword occurs in Jer 21:9; 27:13; Ezek 6:11, 12; 7:15.
[5:13] 144 tn Or “calm myself.”
[5:13] 145 tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.
[5:15] 146 tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew
[5:15] 147 tn The Hebrew word occurs only here in the OT. A related verb means “revile, taunt” (see Ps 44:16).
[5:15] 148 tn Heb “discipline and devastation.” These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).
[5:15] 149 tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger.
[5:16] 150 tn The Hebrew word carries the basic idea of “bad, displeasing, injurious,” but when used of weapons has the nuance “deadly” (see Ps 144:10).
[5:16] 151 tn Heb “which are/were to destroy.”
[5:16] 152 tn The language of this verse may have been influenced by Deut 32:23.
[5:16] 153 tn Or “which were to destroy those whom I will send to destroy you” (cf. NASB).
[5:16] 154 tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support. See 4:16, as well as the covenant curse in Lev 26:26.
[5:17] 155 tn Heb “will bereave you.”
[5:17] 156 tn Heb “will pass through you.” This threat recalls the warning of Lev 26:22, 25 and Deut 32:24-25.
[12:3] 157 tn Heb “see.” This plays on the uses of “see” in v. 2. They will see his actions with their eyes and perhaps they will “see” with their mind, that is, understand or grasp the point.
[12:6] 158 tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight.
[12:6] 159 tn Or “land” (ASV, NAB, NASB, NIV, NRSV).
[12:6] 160 sn See also Ezek 12:11, 24:24, 27.
[12:7] 161 tn The words “my baggage” are not in the Hebrew text, but are implied from the context.
[12:10] 162 tc The nearly incoherent Hebrew reads “The prince is this burden (prophetic oracle?) in Jerusalem.” The Targum, which may only be trying to make sense of a very difficult text, says “Concerning the prince is this oracle,” assuming the addition of a preposition. This would be the only case where Ezekiel uses this term for a prophetic oracle. The LXX reads the word for “burden” as a synonym for leader, as both words are built on the same root (נָשִׂיא, nasi’), but the verse is still incoherent because it is only a phrase with no verb. The current translation assumes that the verb יִשָּׂא (yisa’) from the root נָשִׂיא has dropped out due to homoioteleuton. If indeed the verb has dropped out (the syntax of the verbless clause being the problem), then context clearly suggests that it be a form of נָשִׂיא (see vv. 7 and 12). Placing the verb between the subject and object would result in three consecutive words based on the root נָשִׂיא and an environment conducive to an omission in copying: הַנָּשִׂיא יִשָּׁא הַמַּשָּׂא הַזֶּה (hannasi’ yisha’ hammasa’ hazzeh, “the Prince will raise this burden”).
[12:10] sn The prince in Jerusalem refers to King Zedekiah.
[12:10] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:10] 163 tc The MT reads “within them.” Possibly a scribe copied this form from the following verse “among them,” but only “within it” makes sense in this context.
[12:12] 164 sn The prince is a reference to Zedekiah.
[12:12] 165 tn The words “his belongings” are not in the Hebrew text but are implied.
[12:12] 166 tc The MT reads “they”; the LXX and Syriac read “he.”
[12:13] 167 tn Or “Babylonians” (NCV, NLT).
[12:13] sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah’s contemporary, Ezekiel, uses both terms.
[12:13] 168 sn He will not see it. This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11, which recount how Zedekiah was blinded before being deported to Babylon.
[12:13] 169 sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11).
[12:10] 170 tn Heb “I myself multiplied vision[s]”; cf. NASB “I gave numerous visions.”
[12:10] 171 tn There is debate whether אֲדַמֶּה (’adammeh, Piel imperfect 1st person common singular) is derived from I דָמָה (damah, “similitude, parable”) or II דָמָה (“oracle of doom”). The lexicons favor the former (BDB 198 s.v. I דָּמָה 1; HALOT 225-26 s.v. I דמה). Most translators favor “parables” (cf. KJV, RSV, NASB, NIV, NJPS), but a few opt for “oracles of doom” (cf. NRSV, TEV, CEV).
[12:10] 172 tn Heb “by the hand of”; KJV, ASV “by the ministry of.”
[21:11] 173 tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 174 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 175 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
[21:11] 176 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 177 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 178 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:11] sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
[18:21] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 180 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 181 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
