Yunus 3:10

3:10 When God saw their actions – they turned ¹  from their evil way of living! ²  – God relented concerning the judgment ³  he had threatened them with ⁴  and he did not destroy them. ⁵ 

Ulangan 18:22

18:22 whenever a prophet speaks in my ⁶  name and the prediction ⁷  is not fulfilled, ⁸  then I have ⁹  not spoken it; ¹⁰  the prophet has presumed to speak it, so you need not fear him.”

Ulangan 18:2

18:2 They ¹¹  will have no inheritance in the midst of their fellow Israelites; ¹²  the Lord alone is their inheritance, just as he had told them.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹³  them and saying farewell, ¹⁴  he left to go to Macedonia. ¹⁵ 

Kisah Para Rasul 20:6

20:6 We ¹⁶  sailed away from Philippi ¹⁷  after the days of Unleavened Bread, ¹⁸  and within five days ¹⁹  we came to the others ²⁰  in Troas, ²¹  where we stayed for seven days.

Yeremia 18:7-10

18:7 There are times, Jeremiah, ²²  when I threaten to uproot, tear down, and destroy a nation or kingdom. ²³  18:8 But if that nation I threatened stops doing wrong, ²⁴  I will cancel the destruction ²⁵  I intended to do to it. 18:9 And there are times when I promise to build up and establish ²⁶  a nation or kingdom. 18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it.

[3:10]  ¹ tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.

[3:10]  ² tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”

[3:10]  ³ tn Heb “calamity” or “disaster.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a) and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil” God relented from the “calamity” he had threatened.

[3:10]  ⁴ tn Heb “the disaster that he had spoken to do to them.”

[3:10]  ⁵ tn Heb “and he did not do it.” See notes on 3:8-9.

[18:22]  ⁶ tn Heb “the Lord’s.” See note on the word “his” in v. 5.

[18:22]  ⁷ tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”

[18:22]  ⁸ tn Heb “does not happen or come to pass.”

[18:22]  ⁹ tn Heb “the Lord has.” See note on the word “his” in v. 5.

[18:22]  ¹⁰ tn Heb “that is the word which the Lord has not spoken.”

[18:2]  ¹¹ tn Heb “he” (and throughout the verse).

[18:2]  ¹² tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”

[20:1]  ¹³ tn Or “exhorting.”

[20:1]  ¹⁴ tn Or “and taking leave of them.”

[20:1]  ¹⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[20:6]  ¹⁶ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹⁸ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹⁹ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ²⁰ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ²¹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[18:7]  ²² tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the Lord’s promise to speak to him (v. 2) and furnish the basis for the Lord’s words of conditional threat to a people who show no promise of responding positively (vv. 11-12). Verse six then must be seen as another example of the figure of apostrophe (the turning aside from description about someone to addressing them directly; cf., e.g., Ps 6:8-9 (6:9-10 HT). Earlier examples of this figure have been seen in 6:20; 9:4; 11:13; 12:13; 15:6.

[18:7]  ²³ tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.

[18:8]  ²⁴ tn Heb “turns from its wickedness.”

[18:8]  ²⁵ tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[18:8]  sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).

[18:9]  ²⁶ sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).