Yeremia 8:1-3

8:1 The Lord says, “When that time comes, ¹  the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves. 8:2 They will be spread out and exposed to the sun, the moon and the stars. ²  These are things they ³  adored and served, things to which they paid allegiance, ⁴  from which they sought guidance, and worshiped. The bones of these people ⁵  will never be regathered and reburied. They will be like manure used to fertilize the ground. ⁶  8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” ⁷  says the Lord who rules over all. ⁸ 

Yeremia 9:22

9:22 Tell your daughters and neighbors, ‘The Lord says,

“The dead bodies of people will lie scattered everywhere

like manure scattered on a field.

They will lie scattered on the ground

like grain that has been cut down but has not been gathered.”’” ⁹ 

Yeremia 25:33

25:33 Those who have been killed by the Lord at that time

will be scattered from one end of the earth to the other.

They will not be mourned over, gathered up, or buried. ¹⁰ 

Their dead bodies will lie scattered over the ground like manure.

Yeremia 25:1

Seventy Years of Servitude for Failure to Give Heed

25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah ¹¹  concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) ¹² 

Kisah Para Rasul 14:10-11

14:10 he said with a loud voice, “Stand upright on your feet.” ¹³  And the man ¹⁴  leaped up and began walking. ¹⁵  14:11 So when the crowds saw what Paul had done, they shouted ¹⁶  in the Lycaonian language, ¹⁷  “The gods have come down to us in human form!” ¹⁸ 

Kisah Para Rasul 21:23-24

21:23 So do what ¹⁹  we tell you: We have four men ²⁰  who have taken ²¹  a vow; ²²  21:24 take them and purify ²³  yourself along with them and pay their expenses, ²⁴  so that they may have their heads shaved. ²⁵  Then ²⁶  everyone will know there is nothing in what they have been told ²⁷  about you, but that you yourself live in conformity with ²⁸  the law. ²⁹ 

Kisah Para Rasul 21:2

21:2 We found ³⁰  a ship crossing over to Phoenicia, ³¹  went aboard, ³²  and put out to sea. ³³ 

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ³⁴  Lord ³⁵  said to him in a vision, “Ananias,” and he replied, “Here I am, ³⁶  Lord.”

Kisah Para Rasul 9:36-37

Peter Raises Dorcas

9:36 Now in Joppa ³⁷  there was a disciple named Tabitha (which in translation means ³⁸  Dorcas). ³⁹  She was continually doing good deeds and acts of charity. ⁴⁰  9:37 At that time ⁴¹  she became sick ⁴²  and died. When they had washed ⁴³  her body, ⁴⁴  they placed it in an upstairs room.

Mazmur 83:10

83:10 They were destroyed at Endor; ⁴⁵ 

their corpses were like manure ⁴⁶  on the ground.

Yesaya 5:25

5:25 So the Lord is furious ⁴⁷  with his people;

he lifts ⁴⁸  his hand and strikes them.

The mountains shake,

and corpses lie like manure ⁴⁹  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁵⁰ 

Zefanya 1:17

1:17 I will bring distress on the people ⁵¹ 

and they will stumble ⁵²  like blind men,

for they have sinned against the Lord.

Their blood will be poured out like dirt;

their flesh ⁵³  will be scattered ⁵⁴  like manure.

[8:1]  ¹ tn Heb “At that time.”

[8:2]  ² tc MT, 4QJer^a and LXX read “the sun and the moon and all the host of heaven,” but 4QJer^c reads “the sun and all the stars.”

[8:2]  tn Heb “the host of heaven.”

[8:2]  ³ tn Heb “the sun, moon, and host of heaven which they…”

[8:2]  ⁴ tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.

[8:2]  ⁵ tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.

[8:2]  ⁶ tn Heb “like dung/manure on the surface of the ground.”

[8:3]  ⁷ tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.

[8:3]  ⁸ tn Heb “Yahweh of armies.”

[8:3]  sn For the significance of this title see the notes at 2:19 and 7:3.

[9:22]  ⁹ tn Or “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The Lord has told me to tell you this.” Or “For death will climb…It will enter…It will take away…who gather in the city squares. So tell your daughters and neighbors, ‘The Lord wants you to say, “The dead bodies of people lie scattered…They lie scattered…has not been gathered.”’” The main causes of ambiguity are the particle כִּי (ki) introducing v. 21 and the verb form דַּבֵּר (dabber) at the beginning of v. 22. כִּי may be interpreted as introducing a causal sentence giving Jeremiah’s grounds for the commands of v. 19 in which case the verbs would best be understood as prophetic perfects (as in the second alternate translation). Or it may be interpreted as introducing the content of the lament the women are to teach their daughters and neighbors (as in the translation adopted and in the first alternate translation). The form דַּבֵּר may be interpreted as a Piel masculine singular imperative addressed to Jeremiah (as in the first alternate translation where it is placed at the end for the sake of clarity) or as a Piel infinitive absolute either explaining what the woman are to teach their daughters and neighbors (as in the second alternate translation; cf. GKC 341 §113.h, i for this use of the infinitive absolute) or as equivalent to an imperative addressed to the women telling them to tell their daughters and neighbors the reason for the lament, i.e., the Lord’s promise of widespread death (cf. GKC 346 §113.bb for this use of the infinitive absolute). The translation chosen has opted for v. 21 as the content of the lament and v. 22 as the further explanation that Jeremiah has the women pass on to their neighbors and daughters. This appears to this interpreter to create the least confusion and dislocation in the flow of the passage.

[25:33]  ¹⁰ sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.

[25:1]  ¹¹ tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the Lord’s word. The verbal expression is more in keeping with contemporary English style.

[25:1]  ¹² sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.

[14:10]  ¹³ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁵ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ¹⁶ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁷ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁸ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[21:23]  ¹⁹ tn Grk “do this that.”

[21:23]  ²⁰ tn Grk “There are four men here.”

[21:23]  ²¹ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ²² tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ²³ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ²⁴ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²⁵ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²⁶ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ²⁷ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²⁸ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²⁹ sn The law refers to the law of Moses.

[21:2]  ³⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[9:10]  ³⁴ tn Grk “And the.” 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.

[9:10]  ³⁵ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ³⁶ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:36]  ³⁷ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ³⁸ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ³⁹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁴⁰ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁴¹ tn Grk “It happened that in those days.” 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.

[9:37]  ⁴² tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁴³ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴⁴ tn Grk “washed her,” but the reference is to her corpse.

[83:10]  ⁴⁵ sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)

[83:10]  ⁴⁶ tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.

[5:25]  ⁴⁷ tn Heb “the anger of the Lord rages.”

[5:25]  ⁴⁸ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ⁴⁹ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ⁵⁰ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[1:17]  ⁵¹ tn “The people” refers to mankind in general (see vv. 2-3) or more specifically to the residents of Judah (see vv. 4-13).

[1:17]  ⁵² tn Heb “walk.”

[1:17]  ⁵³ tn Some take the referent of “flesh” to be more specific here; cf. NEB (“bowels”), NAB (“brains”), NIV (“entrails”).

[1:17]  ⁵⁴ tn The words “will be scattered” are supplied in the translation for clarity based on the parallelism with “will be poured out” in the previous line.