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1 Raja-raja 14:22

Konteks

14:22 Judah did evil in the sight of 1  the Lord. They made him more jealous by their sins than their ancestors had done. 2 

Ulangan 9:8-16

Konteks
9:8 At Horeb you provoked him and he was angry enough with you to destroy you. 9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there 3  forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 4  of God, and on them was everything 5  he 6  said to you at the mountain from the midst of the fire at the time of that assembly. 9:11 Now at the end of the forty days and nights the Lord presented me with the two stone tablets, the tablets of the covenant. 9:12 And he said to me, “Get up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.” 7  9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 8  lot! 9:14 Stand aside 9  and I will destroy them, obliterating their very name from memory, 10  and I will make you into a stronger and more numerous nation than they are.”

9:15 So I turned and went down the mountain while it 11  was blazing with fire; the two tablets of the covenant were in my hands. 9:16 When I looked, you had indeed sinned against the Lord your God and had cast for yourselves a metal calf; 12  you had quickly turned aside from the way he 13  had commanded you!

Ulangan 9:24

Konteks
9:24 You have been rebelling against him 14  from the very first day I knew you!

Ulangan 9:2

Konteks
9:2 They include the Anakites, 15  a numerous 16  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Kisah Para Rasul 21:3

Konteks
21:3 After we sighted Cyprus 17  and left it behind on our port side, 18  we sailed on to Syria and put in 19  at Tyre, 20  because the ship was to unload its cargo there.

Kisah Para Rasul 23:26

Konteks

23:26 Claudius Lysias to His Excellency Governor 21  Felix, 22  greetings.

Kisah Para Rasul 23:2

Konteks
23:2 At that 23  the high priest Ananias ordered those standing near 24  Paul 25  to strike 26  him on the mouth.

Kisah Para Rasul 1:6

Konteks

1:6 So when they had gathered together, they began to ask him, 27  “Lord, is this the time when you are restoring the kingdom to Israel?”

Mazmur 78:40

Konteks

78:40 How often they rebelled against him in the wilderness,

and insulted him 28  in the desert!

Mazmur 78:56

Konteks

78:56 Yet they challenged and defied 29  the sovereign God, 30 

and did not obey 31  his commands. 32 

Mazmur 106:29

Konteks

106:29 They made the Lord angry 33  by their actions,

and a plague broke out among them.

Yeremia 7:9-10

Konteks
7:9 You steal. 34  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to 35  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own 36  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 37 

Yehezkiel 8:3

Konteks
8:3 He stretched out the form 38  of a hand and grabbed me by a lock of hair on my head. Then a wind 39  lifted me up between the earth and sky and brought me to Jerusalem 40  by means of divine visions, to the door of the inner gate which faces north where the statue 41  which provokes to jealousy was located.

Yehezkiel 8:17

Konteks

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 42 

Yehezkiel 8:1

Konteks
A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, 43  as I was sitting in my house with the elders of Judah sitting in front of me, the hand 44  of the sovereign Lord seized me. 45 

Kolose 1:22

Konteks
1:22 but now he has reconciled you 46  by his physical body through death to present you holy, without blemish, and blameless before him –
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[14:22]  1 tn Heb “in the eyes of.”

[14:22]  2 tn Heb “and they made him jealous more than all which their fathers had done by their sins which they sinned.”

[9:9]  3 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[9:10]  4 sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

[9:10]  5 tn Heb “according to all the words.”

[9:10]  6 tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[9:12]  7 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some mss and Smr add עֵגֶל (’egel, “calf”), “a molten calf” or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it.

[9:13]  8 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.

[9:14]  9 tn Heb “leave me alone.”

[9:14]  10 tn Heb “from under heaven.”

[9:15]  11 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.

[9:16]  12 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.

[9:16]  13 tn Heb “the Lord.” See note on “he” in 9:3.

[9:24]  14 tn Heb “the Lord.” See note on “he” in 9:3.

[9:2]  15 sn Anakites. See note on this term in Deut 1:28.

[9:2]  16 tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[21:3]  17 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  18 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  19 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  20 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[23:26]  21 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  22 sn Governor Felix. See the note on Felix in v. 24.

[23:2]  23 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  24 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  25 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  26 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:6]  27 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[78:40]  28 tn Or “caused him pain.”

[78:56]  29 tn Or “tested and rebelled against.”

[78:56]  30 tn Heb “God, the Most High.”

[78:56]  31 tn Or “keep.”

[78:56]  32 tn Heb “his testimonies” (see Ps 25:10).

[106:29]  33 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakhisuhu) being misread as וַיַּכְעִיסוּ (vayyakhisu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

[7:9]  34 tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  35 tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  36 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  37 tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[8:3]  38 tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  39 tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  40 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  41 tn Or “image.”

[8:17]  42 tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:1]  43 tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

[8:1]  sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.

[8:1]  44 tn Or “power.”

[8:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[8:1]  45 tn Heb “fell upon me there,” that is, God’s influence came over him.

[1:22]  46 tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì46) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D2 Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.



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