1 Samuel 12:21

12:21 You should not turn aside after empty things that can’t profit and can’t deliver, since they are empty. ¹ 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ²  everything you requested. ³  I have given you a king. ⁴ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁵  and began to speak ⁶  to the women ⁷  who had assembled there. ⁸ 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁹  of all the prisoners came loose.

Mazmur 31:6

31:6 I hate those who serve worthless idols, ¹⁰ 

but I trust in the Lord.

Yeremia 8:19

8:19 I hear my dear people ¹¹  crying out ¹² 

throughout the length and breadth of the land. ¹³ 

They are crying, ‘Is the Lord no longer in Zion?

Is her divine King ¹⁴  no longer there?’”

The Lord answers, ¹⁵ 

“Why then do they provoke me to anger with their images,

with their worthless foreign idols?” ¹⁶ 

Yeremia 10:8

10:8 The people of those nations ¹⁷  are both stupid and foolish.

Instruction from a wooden idol is worthless! ¹⁸ 

Yeremia 14:22

14:22 Do any of the worthless idols ¹⁹  of the nations cause rain to fall?

Do the skies themselves send showers?

Is it not you, O Lord our God, who does this? ²⁰ 

So we put our hopes in you ²¹ 

because you alone do all this.”

Yunus 2:8

2:8 Those who worship ²²  worthless idols ²³  forfeit the mercy that could be theirs. ²⁴ 

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ²⁵  them just as he did ²⁶  on us at the beginning. ²⁷ 

[12:21]  ¹ tn Or “useless” (so NIV, NRSV, NLT); NAB “nothing”; NASB “futile”; TEV “are not real.”

[12:1]  ² tn Heb “Look, I have listened to your voice.”

[12:1]  ³ tn Heb “to all which you said to me.”

[12:1]  ⁴ tn Heb “and I have installed a king over you.”

[16:13]  ⁵ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁶ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁷ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁸ tn The word “there” is not in the Greek text, but is implied.

[16:26]  ⁹ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[31:6]  ¹⁰ tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

[8:19]  ¹¹ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:19]  ¹² tn Heb “Behold the voice of the crying of the daughter of my people.”

[8:19]  ¹³ tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.

[8:19]  ¹⁴ tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.

[8:19]  ¹⁵ tn The words, “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add “And I can just hear the Lord reply.”

[8:19]  ¹⁶ sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30.

[10:8]  ¹⁷ tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”

[10:8]  ¹⁸ tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”

[14:22]  ¹⁹ tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.

[14:22]  ²⁰ tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style.

[14:22]  ²¹ tn The rhetorical negatives are balanced by a rhetorical positive.

[2:8]  ²² tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).

[2:8]  ²³ tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).

[2:8]  ²⁴ tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).

[11:15]  ²⁵ tn Or “came down on.”

[11:15]  ²⁶ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²⁷ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.