Yeremia 51:10-11
Konteks51:10 The exiles from Judah will say, 1
‘The Lord has brought about a great deliverance for us! 2
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
Fill your quivers! 4
The Lord will arouse a spirit of hostility in 5 the kings of Media. 6
For he intends to destroy Babylonia.
For that is how the Lord will get his revenge –
how he will get his revenge for the Babylonians’ destruction of his temple. 7
Mazmur 33:10-11
Konteks33:10 The Lord frustrates 8 the decisions of the nations;
he nullifies the plans 9 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 10
Yesaya 14:24-27
Konteks14:24 11 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
14:25 I will break Assyria 12 in my land,
I will trample them 13 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 14
14:26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.” 15
14:27 Indeed, 16 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 17
Yesaya 46:10-11
Konteks46:10 who announces the end from the beginning
and reveals beforehand 18 what has not yet occurred,
who says, ‘My plan will be realized,
I will accomplish what I desire,’
46:11 who summons an eagle 19 from the east,
from a distant land, one who carries out my plan.
Yes, I have decreed, 20
yes, I will bring it to pass;
I have formulated a plan,
yes, I will carry it out.
Kisah Para Rasul 4:28
Konteks4:28 to do as much as your power 21 and your plan 22 had decided beforehand 23 would happen.
Efesus 1:11
Konteks1:11 In Christ 24 we too have been claimed as God’s own possession, 25 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will
Wahyu 17:16-17
Konteks17:16 The 26 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 27 will consume her flesh and burn her up with fire. 28 17:17 For God has put into their minds 29 to carry out his purpose 30 by making 31 a decision 32 to give their royal power 33 to the beast until the words of God are fulfilled. 34
[51:10] 1 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
[51:10] 2 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the
[51:11] 3 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
[51:11] 4 tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” which is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
[51:11] 5 tn Heb “The
[51:11] 6 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538
[51:11] 7 tn Heb “For it is the vengeance of the
[51:11] sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack which is summoned in vv. 11-12.
[33:10] 8 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:11] 10 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[14:24] 11 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
[14:25] 12 tn Heb “to break Assyria.”
[14:25] 13 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.
[14:25] 14 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
[14:26] 15 tn Heb “and this is the hand that is outstretched over all the nations.”
[14:27] 16 tn Or “For” (KJV, NASB, NIV, NRSV).
[14:27] 17 tn Heb “His hand is outstretched and who will turn it back?”
[46:10] 18 tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”
[46:11] 19 tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).
[46:11] 20 tn Heb “spoken”; KJV “I have spoken it.”
[4:28] 21 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 22 tn Or “purpose,” “will.”
[4:28] 23 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[1:11] 24 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 25 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.
[1:11] sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).
[17:16] 26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 27 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 28 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 30 tn Or “his intent.”
[17:17] 31 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 32 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 33 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
