Ulangan 29:23-25

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ¹  29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ²  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.

Ulangan 29:1

Narrative Interlude

29:1 (28:69) ³  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ⁴ 

Kisah Para Rasul 9:8-9

9:8 So Saul got up from the ground, but although his eyes were open, ⁵  he could see nothing. ⁶  Leading him by the hand, his companions ⁷  brought him into Damascus. 9:9 For ⁸  three days he could not see, and he neither ate nor drank anything. ⁹ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁰  in Damascus, so that if he found any who belonged to the Way, ¹¹  either men or women, he could bring them as prisoners ¹²  to Jerusalem. ¹³ 

Kisah Para Rasul 7:20-22

7:20 At that time Moses was born, and he was beautiful ¹⁴  to God. For ¹⁵  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ¹⁶  Pharaoh’s daughter adopted ¹⁷  him and brought him up ¹⁸  as her own son. 7:22 So Moses was trained ¹⁹  in all the wisdom of the Egyptians and was powerful ²⁰  in his words and deeds.

Ratapan 2:15-17

ס (Samek)

2:15 All who passed by on the road

clapped their hands to mock you. ²¹ 

They sneered and shook their heads

at Daughter Jerusalem.

“Ha! Is this the city they called ²² 

‘The perfection of beauty, ²³ 

the source of joy of the whole earth!’?” ²⁴ 

פ (Pe)

2:16 All your enemies

gloated over you. ²⁵ 

They sneered and gnashed their teeth;

they said, “We have destroyed ²⁶  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ²⁷ 

ע (Ayin)

2:17 The Lord has done what he planned;

he has fulfilled ²⁸  his promise ²⁹ 

that he threatened ³⁰  long ago: ³¹ 

He has overthrown you without mercy ³² 

and has enabled the enemy to gloat over you;

he has exalted your adversaries’ power. ³³ 

Ratapan 4:12

ל (Lamed)

4:12 Neither the kings of the earth

nor the people of the lands ³⁴  ever thought ³⁵ 

that enemy or foe would enter

the gates ³⁶  of Jerusalem. ³⁷ 

Daniel 9:7

9:7 “You are righteous, ³⁸  O Lord, but we are humiliated this day ³⁹  – the people ⁴⁰  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

[29:23]  ¹ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[29:24]  ² tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:1]  ³ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ⁴ sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[9:8]  ⁵ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁶ 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]  ⁷ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁸ 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]  ⁹ 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.

[9:2]  ¹⁰ sn See the note on synagogue in 6:9.

[9:2]  ¹¹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹² tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹³ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:20]  ¹⁴ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ¹⁵ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ¹⁶ tn Or “exposed” (see v. 19).

[7:21]  ¹⁷ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ¹⁸ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ¹⁹ tn Or “instructed.”

[7:22]  ²⁰ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[2:15]  ²¹ tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).

[2:15]  ²² tn Heb “of which they said.”

[2:15]  ²³ tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.

[2:15]  ²⁴ tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.

[2:16]  ²⁵ tn Heb “they have opened wide their mouth against you.”

[2:16]  ²⁶ tn Heb “We have swallowed!”

[2:16]  ²⁷ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.

[2:17]  ²⁸ tn The verb בָּצַע (batsa’) has a broad range of meanings: (1) “to cut off, break off,” (2) “to injure” a person, (3) “to gain by violence,” (4) “to finish, complete” and (5) “to accomplish, fulfill” a promise.

[2:17]  ²⁹ tn Heb “His word.” When used in collocation with the verb בָּצַע (batsa’, “to fulfill,” see previous tn), the accusative noun אִמְרָה (’imrah) means “promise.”

[2:17]  ³⁰ tn Heb “commanded” or “decreed.” If a reference to prophetic oracles is understood, then “decreed” is preferable. If understood as a reference to the warnings in the covenant, then “threatened” is a preferable rendering.

[2:17]  ³¹ tn Heb “from days of old.”

[2:17]  ³² tn Heb “He has overthrown and has not shown mercy.” The two verbs חָרַס וְלֹא חָמָל (kharas vÿlo’ khamal) form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: “He has overthrown you without mercy.” וְלֹא חָמָל (vÿlo’ khamal) alludes to 2:2.

[2:17]  ³³ tn Heb “He has exalted the horn of your adversaries.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3; Ezek 29:21), just as warriors are sometimes figuratively described as “bulls.” To lift up the horn often means to boast and to lift up someone else’s horn is to give victory or cause to boast.

[4:12]  ³⁴ tn Heb “inhabitants of the mainland.”

[4:12]  ³⁵ tn Heb “they did not believe that.” The verb הֶאֱמִינוּ (he’eminu), Hiphil perfect 3rd person common plural from אָמַן (’aman, “to believe”), ordinarily is a term of faith and trust, but occasionally it functions cognitively: “to think that” (Job 9:16; 15:22; Ps 116:10; Lam 4:12) and “to be convinced that” (Ps 27:13) (HALOT 64 s.v. I אמן hif.1). The semantic relationship between “to believe” = “to think” is metonymical, that is, effect for cause.

[4:12]  ³⁶ sn The expression “to enter the gates” of a city is an idiom referring to the military conquest of that city. Ancient Near Eastern fortified cities typically featured double and sometimes triple city gates – the bulwark of the defense of the city. Because fortified cities were enclosed with protective walls, the Achilles tendon of every city was the city gates – the weak point in the defense and the perennial point of attack by enemies (e.g., Judg 5:8, 11; 1 Sam 17:52; Isa 29:6; Jer 17:27; 51:54; Ezek 21:20, 27; Mic 1:9, 12; Neh 1:3; 2:3, 13, 17).

[4:12]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:7]  ³⁸ tn Heb “to you (belongs) righteousness.”

[9:7]  ³⁹ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁴⁰ tn Heb “men.”