1 Raja-raja 8:29

8:29 Night and day may you watch over this temple, the place where you promised you would live. ¹  May you answer your servant’s prayer for this place. ² 

1 Raja-raja 8:2

8:2 All the men of Israel assembled before King Solomon during the festival ³  in the month Ethanim ⁴  (the seventh month).

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ⁵  the evil spirit jumped on ⁶  them and beat them all into submission. ⁷  He prevailed ⁸  against them so that they fled from that house naked and wounded.

Mazmur 17:6-7

17:6 I call to you for you will answer me, O God.

Listen to me! ⁹ 

Hear what I say! ¹⁰ 

17:7 Accomplish awesome, faithful deeds, ¹¹ 

you who powerfully deliver those who look to you for protection from their enemies. ¹² 

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ¹³ 

Yesaya 63:15-19

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ¹⁴  and power?

Do not hold back your tender compassion! ¹⁵ 

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ¹⁶ 

63:17 Why, Lord, do you make us stray ¹⁷  from your ways, ¹⁸ 

and make our minds stubborn so that we do not obey you? ¹⁹ 

Return for the sake of your servants,

the tribes of your inheritance!

63:18 For a short time your special ²⁰  nation possessed a land, ²¹ 

but then our adversaries knocked down ²²  your holy sanctuary.

63:19 We existed from ancient times, ²³ 

but you did not rule over them,

they were not your subjects. ²⁴ 

Yesaya 64:12

64:12 In light of all this, ²⁵  how can you still hold back, Lord?

How can you be silent and continue to humiliate us?

[8:29]  ¹ tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”

[8:29]  ² tn Heb “by listening to the prayer which your servant is praying concerning this place.”

[8:2]  ³ sn The festival. This was the Feast of Tabernacles, see Lev 23:34.

[8:2]  ⁴ sn The month Ethanim. This would be September-October in modern reckoning.

[19:16]  ⁵ tn Grk “in whom the evil spirit was.”

[19:16]  ⁶ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ⁷ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ⁸ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[17:6]  ⁹ tn Heb “Turn your ear toward me.”

[17:6]  ¹⁰ tn Heb “my word.”

[17:7]  ¹¹ tn Heb “Set apart faithful acts.”

[17:7]  ¹² tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.

[17:7]  sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[37:17]  ¹³ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[63:15]  ¹⁴ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ¹⁵ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[63:16]  ¹⁶ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[63:17]  ¹⁷ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ¹⁸ tn This probably refers to God’s commands.

[63:17]  ¹⁹ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[63:18]  ²⁰ tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).

[63:18]  ²¹ tn Heb “for a short time they had a possession, the people of your holiness.”

[63:18]  ²² tn Heb “your adversaries trampled on.”

[63:19]  ²³ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ²⁴ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[64:12]  ²⁵ tn Heb “because of these”; KJV, ASV “for these things.”