Yesaya 30:13

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. ¹ 

Yesaya 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ²  flaming arrows, ³ 

walk ⁴  in the light ⁵  of the fire you started

and among the flaming arrows you ignited! ⁶ 

This is what you will receive from me: ⁷ 

you will lie down in a place of pain. ⁸ 

Yesaya 65:11

65:11 But as for you who abandon the Lord

and forget about worshiping at ⁹  my holy mountain,

who prepare a feast for the god called ‘Fortune,’ ¹⁰ 

and fill up wine jugs for the god called ‘Destiny’ ¹¹  –

Yesaya 65:1

The Lord Will Distinguish Between Sinners and the Godly

65:1 “I made myself available to those who did not ask for me; ¹² 

I appeared to those who did not look for me. ¹³ 

I said, ‘Here I am! Here I am!’

to a nation that did not invoke ¹⁴  my name.

1 Samuel 12:25

12:25 But if you continue to do evil, both you and your king will be swept away.”

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁵  everything you requested. ¹⁶  I have given you a king. ¹⁷ 

Kisah Para Rasul 9:6-9

9:6 But stand up ¹⁸  and enter the city and you will be told ¹⁹  what you must do.” 9:7 (Now the men ²⁰  who were traveling with him stood there speechless, ²¹  because they heard the voice but saw no one.) ²²  9:8 So Saul got up from the ground, but although his eyes were open, ²³  he could see nothing. ²⁴  Leading him by the hand, his companions ²⁵  brought him into Damascus. 9:9 For ²⁶  three days he could not see, and he neither ate nor drank anything. ²⁷ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ²⁸  to murder ²⁹  the Lord’s disciples, went to the high priest

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ³⁰  also came and were healed. ³¹ 

Zefanya 1:4-6

1:4 “I will attack ³²  Judah

and all who live in Jerusalem. ³³ 

I will remove ³⁴  from this place every trace of Baal worship, ³⁵ 

as well as the very memory ³⁶  of the pagan priests. ³⁷ 

1:5 I will remove ³⁸  those who worship the stars in the sky from their rooftops, ³⁹ 

those who swear allegiance to the Lord ⁴⁰  while taking oaths in the name of ⁴¹  their ‘king,’ ⁴² 

1:6 and those who turn their backs on ⁴³  the Lord

and do not want the Lord’s help or guidance.” ⁴⁴ 

[30:13]  ¹ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[50:11]  ² tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ³ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ⁴ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ⁵ tn Or perhaps, “flame” (so ASV).

[50:11]  ⁶ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ⁷ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ⁸ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[65:11]  ⁹ tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.

[65:11]  ¹⁰ tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.

[65:11]  ¹¹ tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.

[65:1]  ¹² tn Heb “I allowed myself to be sought by those who did not ask.”

[65:1]  ¹³ tn Heb “I allowed myself to be found by those who did not seek.”

[65:1]  ¹⁴ tn Heb “call out in”; NASB, NIV, NRSV “call on.”

[12:1]  ¹⁵ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁶ tn Heb “to all which you said to me.”

[12:1]  ¹⁷ tn Heb “and I have installed a king over you.”

[9:6]  ¹⁸ tn Or “But arise.”

[9:6]  ¹⁹ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ²⁰ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²¹ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²² sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ²³ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²⁴ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ²⁵ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ²⁶ tn Grk “And for.” 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.

[9:9]  ²⁷ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:1]  ²⁸ tn Or “Saul, making dire threats.”

[9:1]  ²⁹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[28:9]  ³⁰ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³¹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[1:4]  ³² tn Heb “I will stretch out my hand against,” is an idiom for hostile action.

[1:4]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁴ tn Heb “cut off.”

[1:4]  ³⁵ tn Heb “the remnant of Baal.”

[1:4]  ³⁶ tn Heb “name.” Here the “name” is figurative for the memory of those who bear it.

[1:4]  ³⁷ tc Heb “of the pagan priests and priests.” The first word (כְּמָרִים, kÿmarim) refers to idolatrous priests in its two other appearances in the OT (2 Kgs 23:5, Hos 10:5), while the second word (כֹּהֲנִים, kohanim) is the normal term for “priest” and is used of both legitimate and illegitimate priests in the OT. It is likely that the second term, which is omitted in the LXX, is a later scribal addition to the Hebrew text, defining the extremely rare word that precedes (see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 167-68; cf. also NEB, NRSV). Some argue that both words are original; among the modern English versions that include both are NASB and NIV. Possibly the first word refers to outright pagan priests, while the second has in view once-legitimate priests of the Lord who had drifted into idolatrous practices. Another option is found in Adele Berlin, who translates, “the idolatrous priests among the priests,” understanding the second word as giving the general category of which the idolatrous priests are a part (Zephaniah [AB 25A], 75).

[1:5]  ³⁸ tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.

[1:5]  ³⁹ tn Heb “those who worship on their roofs the host of heaven.” The “host of heaven” included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.

[1:5]  ⁴⁰ tc The MT reads, “those who worship, those who swear allegiance to the Lord.” The original form of the LXX omits the phrase “those who worship”; it may have been accidentally repeated from the preceding line. J. J. M. Roberts prefers to delete as secondary the phrase “those who swear allegiance” (J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 168).

[1:5]  ⁴¹ tn Heb “those who swear by.”

[1:5]  ⁴² tn The referent of “their king” is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to “Milcom,” the name of an Ammonite god (following some LXX mss, Syriac, and Vulgate) or “Molech,” a god to whom the Israelites offered their children (cf. NIV, NLT). For a discussion of the options, see Adele Berlin, Zephaniah (AB 25A), 75-77.

[1:6]  ⁴³ tn Heb “turn back from [following] after.”

[1:6]  ⁴⁴ tn Heb “who do not seek the Lord and do not inquire of him.” The present translation assumes the first verb refers to praying for divine help and the second to seeking his revealed will through an oracle. Note the usage of the two verbs in 2 Chr 20:3-4.