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2 Raja-raja 22:17

Konteks
22:17 This will happen because they have abandoned me and offered sacrifices 1  to other gods, angering me with all the idols they have made. 2  My anger will ignite against this place and will not be extinguished!’”

Ulangan 32:15

Konteks
Israel’s Rebellion

32:15 But Jeshurun 3  became fat and kicked,

you 4  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Ulangan 32:1

Konteks
Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Kisah Para Rasul 11:1

Konteks
Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 5  the word of God. 6 

Kisah Para Rasul 11:1

Konteks
Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 7  the word of God. 8 

Kisah Para Rasul 28:9

Konteks
28:9 After this had happened, many of the people on the island who were sick 9  also came and were healed. 10 

Yeremia 2:13

Konteks

2:13 “Do so because my people have committed a double wrong:

they have rejected me,

the fountain of life-giving water, 11 

and they have dug cisterns for themselves,

cracked cisterns which cannot even hold water.”

Yunus 2:8

Konteks

2:8 Those who worship 12  worthless idols 13  forfeit the mercy that could be theirs. 14 

Seret untuk mengatur ukuranSeret untuk mengatur ukuran

[22:17]  1 tn Or “burned incense.”

[22:17]  2 tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”

[32:15]  3 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  4 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[11:1]  5 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  6 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:1]  7 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  8 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

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

[28:9]  10 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[2:13]  11 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything.

[2:8]  12 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]  13 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]  14 tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam yaazovu, “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).



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