Imamat 26:40-45
Konteks26:40 However, when 1 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 2 by which they also walked 3 in hostility against me 4 26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and 5 then their uncircumcised hearts become humbled and they make up for 6 their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, 7 and I will remember the land. 26:43 The land will be abandoned by them 8 in order that it may make up for 9 its Sabbaths while it is made desolate 10 without them, 11 and they will make up for their iniquity because 12 they have rejected my regulations and have abhorred 13 my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God. 26:45 I will remember for them the covenant with their ancestors 14 whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”
Ulangan 4:29-31
Konteks4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. 15 4:30 In your distress when all these things happen to you in the latter days, 16 if you return to the Lord your God and obey him 17 4:31 (for he 18 is a merciful God), he will not let you down 19 or destroy you, for he cannot 20 forget the covenant with your ancestors that he confirmed by oath to them.
Ulangan 30:1-20
Konteks30:1 “When you have experienced all these things, both the blessings and the curses 21 I have set before you, you will reflect upon them 22 in all the nations where the Lord your God has banished you. 30:2 Then if you and your descendants 23 turn to the Lord your God and obey him with your whole mind and being 24 just as 25 I am commanding you today, 30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he 26 has scattered you. 30:4 Even if your exiles are in the most distant land, 27 from there the Lord your God will gather you and bring you back. 30:5 Then he 28 will bring you to the land your ancestors 29 possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors. 30:6 The Lord your God will also cleanse 30 your heart and the hearts of your descendants 31 so that you may love him 32 with all your mind and being and so that you may live. 30:7 Then the Lord your God will put all these curses on your enemies, on those who hate you and persecute you. 30:8 You will return and obey the Lord, keeping all his commandments I am giving 33 you today. 30:9 The Lord your God will make the labor of your hands 34 abundantly successful and multiply your children, 35 the offspring of your cattle, and the produce of your soil. For the Lord your God will once more 36 rejoice over you to make you prosperous 37 just as he rejoiced over your ancestors, 30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him 38 with your whole mind and being.
30:11 “This commandment I am giving 39 you today is not too difficult for you, nor is it too remote. 30:12 It is not in heaven, as though one must say, “Who will go up to heaven to get it for us and proclaim it to us so we may obey it?” 30:13 And it is not across the sea, as though one must say, “Who will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?” 30:14 For the thing is very near you – it is in your mouth and in your mind 40 so that you can do it.
30:15 “Look! I have set before you today life and prosperity on the one hand, and death and disaster on the other. 30:16 What 41 I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. 42 30:17 However, if you 43 turn aside and do not obey, but are lured away to worship and serve other gods, 30:18 I declare to you this very day that you will certainly 44 perish! You will not extend your time in the land you are crossing the Jordan to possess. 45 30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live! 30:20 I also call on you 46 to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually 47 in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”
Ulangan 30:1
Konteks30:1 “When you have experienced all these things, both the blessings and the curses 48 I have set before you, you will reflect upon them 49 in all the nations where the Lord your God has banished you.
Kisah Para Rasul 8:1-2
Konteks8:1 And Saul agreed completely with killing 50 him.
Now on that day a great 51 persecution began 52 against the church in Jerusalem, 53 and all 54 except the apostles were forced to scatter throughout the regions 55 of Judea and Samaria. 8:2 Some 56 devout men buried Stephen and made loud lamentation 57 over him. 58
Kisah Para Rasul 6:1
Konteks6:1 Now in those 59 days, when the disciples were growing in number, 60 a complaint arose on the part of the Greek-speaking Jews 61 against the native Hebraic Jews, 62 because their widows 63 were being overlooked 64 in the daily distribution of food. 65
Mazmur 91:15
Konteks91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
Yesaya 55:6-7
Konteks55:6 Seek the Lord while he makes himself available; 66
call to him while he is nearby!
55:7 The wicked need to abandon their lifestyle 67
and sinful people their plans. 68
They should return 69 to the Lord, and he will show mercy to them, 70
and to their God, for he will freely forgive them. 71
Hosea 5:15--6:3
Konteks5:15 Then I will return again to my lair
until they have suffered their punishment. 72
Then they will seek me; 73
in their distress they will earnestly seek me.
6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 74 us,
but he will bandage our wounds!
6:2 He will restore 75 us in a very short time; 76
he will heal us in a little while, 77
so that we may live in his presence.
6:3 So let us acknowledge him! 78
Let us seek 79 to acknowledge 80 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
Amos 5:4-6
Konteks5:4 The Lord says this to the family 81 of Israel:
“Seek me 82 so you can live!
Do not visit Gilgal!
Do not journey down 84 to Beer Sheba!
For the people of Gilgal 85 will certainly be carried into exile; 86
and Bethel will become a place where disaster abounds.” 87
5:6 Seek the Lord so you can live!
Otherwise he will break out 88 like fire against Joseph’s 89 family; 90
the fire 91 will consume
and no one will be able to quench it and save Bethel. 92
Zefanya 2:1-3
Konteks2:1 Bunch yourselves together like straw, 93 you undesirable 94 nation,
2:2 before God’s decree becomes reality 95 and the day of opportunity disappears like windblown chaff, 96
before the Lord’s raging anger 97 overtakes 98 you –
before the day of the Lord’s angry judgment overtakes you!
2:3 Seek the Lord’s favor, 99 all you humble people 100 of the land who have obeyed his commands! 101
Strive to do what is right! 102 Strive to be humble! 103
Maybe you will be protected 104 on the day of the Lord’s angry judgment.
Lukas 11:9-10
Konteks11:9 “So 105 I tell you: Ask, 106 and it will be given to you; seek, and you will find; knock, and the door 107 will be opened for you. 11:10 For everyone who asks 108 receives, and the one who seeks finds, and to the one who knocks, the door 109 will be opened.
[26:40] 1 tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.
[26:40] 2 tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”
[26:40] 3 tn Heb “and also which they walked.”
[26:41] 5 tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”
[26:41] 6 tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.
[26:42] 7 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.
[26:43] 8 tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).
[26:43] 9 tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.
[26:43] 10 tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).
[26:43] 11 tn Heb “from them.”
[26:43] 12 tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).
[26:43] 13 tn Heb “and their soul has abhorred.”
[26:45] 14 tn Heb “covenant of former ones.”
[26:45] sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).
[4:29] 15 tn Or “mind and being.” See Deut 6:5.
[4:30] 16 sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.
[4:30] 17 tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.
[4:31] 18 tn Heb “the
[4:31] 19 tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).
[4:31] 20 tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.
[30:1] 21 tn Heb “the blessing and the curse.”
[30:1] 22 tn Heb “and you bring (them) back to your heart.”
[30:2] 23 tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”
[30:2] 24 tn Or “heart and soul” (also in vv. 6, 10).
[30:2] 25 tn Heb “according to all.”
[30:3] 26 tn Heb “the
[30:4] 27 tn Heb “are at the farthest edge of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[30:5] 28 tn Heb “the
[30:5] 29 tn Heb “fathers” (also later in this verse and in vv. 9, 20).
[30:6] 30 tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.
[30:6] 31 tn Heb “seed” (so KJV, ASV).
[30:6] 32 tn Heb “the
[30:8] 33 tn Heb “commanding”; NAB “which I now enjoin on you.”
[30:9] 34 tc The MT reads “hand” (singular). Most versions read the plural.
[30:9] 35 tn Heb “the fruit of your womb” (so NAB, NIV); NRSV “of your body.”
[30:9] 36 tn Heb “return and.” The Hebrew verb is used idiomatically here to indicate the repetition of the following action.
[30:9] 37 tn The Hebrew text includes “for good.”
[30:10] 38 tn Heb “to the
[30:11] 39 tn Heb “commanding”; NAB “which I enjoin on you.”
[30:16] 41 tc A number of LXX
[30:16] 42 tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.
[30:17] 43 tn Heb “your heart,” as a metonymy for the person.
[30:18] 44 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”
[30:18] 45 tn Heb “to go there to possess it.”
[30:20] 46 tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.
[30:20] 47 tn Heb “he is your life and the length of your days to live.”
[30:1] 48 tn Heb “the blessing and the curse.”
[30:1] 49 tn Heb “and you bring (them) back to your heart.”
[8:1] 50 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 52 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 53 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 54 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[8:2] 56 tn “Some” is not in the Greek text, but is implied.
[8:2] 57 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
[8:2] 58 tn Or “mourned greatly for him.”
[6:1] 59 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 60 tn Grk “were multiplying.”
[6:1] 61 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 62 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 63 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 65 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[55:6] 66 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
[55:7] 67 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 68 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 69 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 70 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 71 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[5:15] 72 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 73 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[6:1] 74 tn “has struck”; NRSV “struck down.”
[6:2] 75 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
[6:2] 76 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
[6:2] 77 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
[6:3] 78 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 79 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 80 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
[5:4] 82 sn The following verses explain what it meant to seek the
[5:5] 83 sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).
[5:5] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[5:5] sn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.
[5:5] 85 tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.
[5:5] 86 tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.
[5:5] sn That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel’s first campsite when the people entered the land under Joshua and the city became a symbol of Israel’s possession of the promised land.
[5:5] 87 tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”
[5:5] sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.
[5:6] 88 tn Heb “rush.” The verb depicts swift movement.
[5:6] 89 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 91 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 92 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[2:1] 93 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96.
[2:1] 94 tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.”
[2:2] 95 tn Heb “before the giving birth of a decree.” For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.
[2:2] 96 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1.
[2:2] 97 tn Heb “the fury of the anger of the
[2:2] 98 tn Heb “comes upon.” This phrase occurs twice in this verse.
[2:3] 99 tn Heb “seek the
[2:3] 100 tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.
[2:3] 101 tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”
[2:3] 102 tn Heb “Seek what is right.”
[2:3] 103 tn Heb “Seek humility.”
[2:3] 104 tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”
[11:9] 105 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 106 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 107 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 108 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 109 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
