Yeremia 2:35

2:35 you say, ‘I have not done anything wrong,

so the Lord cannot really be angry with me any more.’

But, watch out! ¹  I will bring down judgment on you

because you say, ‘I have not committed any sin.’

Yeremia 13:22

13:22 You will probably ask yourself, ² 

‘Why have these things happened to me?

Why have I been treated like a disgraced adulteress

whose skirt has been torn off and her limbs exposed?’ ³ 

It is because you have sinned so much. ⁴ 

Yeremia 16:10

The Lord Promises Exile (But Also Restoration)

16:10 “When you tell these people about all this, ⁵  they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’

Yeremia 22:8-9

22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Ulangan 29:24-28

29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ⁶  all about?” 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. ⁷  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ⁸  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 29:1

Narrative Interlude

29:1 (28:69) ⁹  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ¹⁰ 

Kisah Para Rasul 9:8-9

9:8 So Saul got up from the ground, but although his eyes were open, ¹¹  he could see nothing. ¹²  Leading him by the hand, his companions ¹³  brought him into Damascus. 9:9 For ¹⁴  three days he could not see, and he neither ate nor drank anything. ¹⁵ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁶  in Damascus, so that if he found any who belonged to the Way, ¹⁷  either men or women, he could bring them as prisoners ¹⁸  to Jerusalem. ¹⁹ 

Kisah Para Rasul 7:21-22

7:21 and when he had been abandoned, ²⁰  Pharaoh’s daughter adopted ²¹  him and brought him up ²²  as her own son. 7:22 So Moses was trained ²³  in all the wisdom of the Egyptians and was powerful ²⁴  in his words and deeds.

[2:35]  ¹ tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.

[13:22]  ² tn Heb “say in your heart.”

[13:22]  ³ tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.

[13:22]  sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.

[13:22]  ⁴ tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”

[16:10]  ⁵ tn Heb “all these words/things.”

[16:10]  sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.

[29:24]  ⁶ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ⁷ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ⁸ tn Heb “the entire curse.”

[29:1]  ⁹ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ¹⁰ sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[9:8]  ¹¹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹² sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ¹³ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ¹⁴ tn Grk “And for.” 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.

[9:9]  ¹⁵ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:2]  ¹⁶ sn See the note on synagogue in 6:9.

[9:2]  ¹⁷ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹⁹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:21]  ²⁰ tn Or “exposed” (see v. 19).

[7:21]  ²¹ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ²² tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ²³ tn Or “instructed.”

[7:22]  ²⁴ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).