Yeremia 9:11
Konteks“I will make Jerusalem 2 a heap of ruins.
Jackals will make their home there. 3
I will destroy the towns of Judah
so that no one will be able to live in them.”
Yeremia 51:37
Konteks51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 4
It will become an object of horror and of hissing scorn,
a place where no one lives. 5
Yeremia 51:2
Konteks51:2 I will send people to winnow Babylonia like a wind blowing away chaff. 6
They will winnow her and strip her land bare. 7
This will happen when 8 they come against her from every direction,
when it is time to destroy her. 9
Kisah Para Rasul 19:25
Konteks19:25 He gathered 10 these 11 together, along with the workmen in similar trades, 12 and said, “Men, you know that our prosperity 13 comes from this business.
Nehemia 4:2
Konteks4:2 and in the presence of his colleagues 14 and the army of Samaria 15 he said, “What are these feeble Jews doing? Will they be left to themselves? 16 Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”
Mazmur 79:1
KonteksA psalm of Asaph.
79:1 O God, foreigners 18 have invaded your chosen land; 19
they have polluted your holy temple
and turned Jerusalem 20 into a heap of ruins.
[9:11] 1 tn The words “the
[9:11] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:11] 3 tn Heb “a heap of ruins, a haunt for jackals.”
[51:37] 4 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 5 tn Heb “without an inhabitant.”
[51:2] 6 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.
[51:2] sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.”
[51:2] 7 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
[51:2] 8 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
[51:2] 9 tn Heb “in the day of disaster.”
[19:25] 10 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 11 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
[19:25] 12 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 13 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[4:2] 15 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[4:2] 16 tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”
[79:1] 17 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.
[79:1] 19 tn Heb “have come into your inheritance.”
[79:1] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
