Yeremia 2:17-19

2:17 You have brought all this on yourself, Israel, ¹ 

by deserting the Lord your God when he was leading you along the right path. ² 

2:18 What good will it do you ³  then ⁴  to go down to Egypt

to seek help from the Egyptians? ⁵ 

What good will it do you ⁶  to go over to Assyria

to seek help from the Assyrians? ⁷ 

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁸ 

Know, then, and realize how utterly harmful ⁹ 

it was for you to reject me, the Lord your God, ¹⁰ 

to show no respect for me,” ¹¹ 

says the Lord God who rules over all. ¹² 

Yeremia 40:2-3

40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster. 40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. ¹³ 

Yeremia 50:7

50:7 All who encountered them devoured them.

Their enemies who did this said, ‘We are not liable for punishment!

For those people have sinned against the Lord, their true pasture. ¹⁴ 

They have sinned against the Lord in whom their ancestors ¹⁵  trusted.’ ¹⁶ 

Ulangan 29:25-28

29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ¹⁷  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ¹⁸  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ¹⁹  in the land of Egypt to Pharaoh, all his servants, and his land.

Kisah Para Rasul 22:17

22:17 When ²⁰  I returned to Jerusalem and was praying in the temple, I fell into a trance ²¹ 

Kisah Para Rasul 22:2

22:2 (When they heard ²²  that he was addressing ²³  them in Aramaic, ²⁴  they became even ²⁵  quieter.) ²⁶  Then ²⁷  Paul said,

Kisah Para Rasul 1:25

1:25 to assume the task ²⁸  of this service ²⁹  and apostleship from which Judas turned aside ³⁰  to go to his own place.” ³¹ 

[2:17]  ¹ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ² tn Heb “at the time of leading you in the way.”

[2:18]  ³ tn Heb “What to you to the way.”

[2:18]  ⁴ tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).

[2:18]  ⁵ tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.

[2:18]  ⁶ tn Heb “What to you to the way.”

[2:18]  ⁷ tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.

[2:19]  ⁸ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁹ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ¹⁰ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ¹¹ tn Heb “and no fear of me was on you.”

[2:19]  ¹² tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[40:3]  ¹³ tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].”

[50:7]  ¹⁴ tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.

[50:7]  ¹⁵ tn Heb “fathers.”

[50:7]  ¹⁶ sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the Lord and thus deserve their fate.

[29:26]  ¹⁷ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ¹⁸ tn Heb “the entire curse.”

[29:2]  ¹⁹ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[22:17]  ²⁰ tn Grk “It happened to me that.” 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.

[22:17]  ²¹ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:2]  ²² tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ²³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ²⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁵ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ²⁶ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ²⁷ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:25]  ²⁸ tn Grk “to take the place.”

[1:25]  ²⁹ tn Or “of this ministry.”

[1:25]  ³⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.