Yehezkiel 1:3
Konteks1:3 the word of the Lord came to the priest Ezekiel 1 the son of Buzi, 2 at the Kebar River in the land of the Babylonians. 3 The hand 4 of the Lord came on him there).
Yehezkiel 8:1
Konteks8:1 In the sixth year, in the sixth month, on the fifth of the month, 5 as I was sitting in my house with the elders of Judah sitting in front of me, the hand 6 of the sovereign Lord seized me. 7
Yehezkiel 37:1
Konteks37:1 The hand 8 of the Lord was on me, and he brought me out by the Spirit of the Lord and placed 9 me in the midst of the valley, and it was full of bones.
Yehezkiel 37:1
Konteks37:1 The hand 10 of the Lord was on me, and he brought me out by the Spirit of the Lord and placed 11 me in the midst of the valley, and it was full of bones.
Kisah Para Rasul 18:1-2
Konteks18:1 After this 12 Paul 13 departed from 14 Athens 15 and went to Corinth. 16 18:2 There he 17 found 18 a Jew named Aquila, 19 a native of Pontus, 20 who had recently come from Italy with his wife Priscilla, because Claudius 21 had ordered all the Jews to depart from 22 Rome. 23 Paul approached 24 them,
Kisah Para Rasul 2:16
Konteks2:16 But this is what was spoken about through the prophet Joel: 25
Kisah Para Rasul 3:15
Konteks3:15 You killed 26 the Originator 27 of life, whom God raised 28 from the dead. To this fact we are witnesses! 29
Yeremia 20:7-9
Konteks20:7 Lord, you coerced me into being a prophet,
and I allowed you to do it.
You overcame my resistance and prevailed over me. 30
Now I have become a constant laughingstock.
Everyone ridicules me.
20:8 For whenever I prophesy, 31 I must cry out, 32
“Violence and destruction are coming!” 33
This message from the Lord 34 has made me
an object of continual insults and derision.
20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 35 any more.”
But then 36 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 37
I grow weary of trying to hold it in;
I cannot contain it.
[1:3] 1 sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”
[1:3] 2 tn Or “to Ezekiel son of Buzi the priest.”
[1:3] 3 tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century
[1:3] 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] 5 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
[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] 7 tn Heb “fell upon me there,” that is, God’s influence came over him.
[37:1] 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).
[37:1] 9 tn Heb “caused me to rest.”
[37:1] 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).
[37:1] 11 tn Heb “caused me to rest.”
[18:1] 12 tn Grk “After these things.”
[18:1] 13 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 15 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 16 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 17 tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.
[18:2] 18 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 19 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 20 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 21 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 23 map For location see JP4 A1.
[2:16] 25 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
[3:15] 26 tn Or “You put to death.”
[3:15] 27 tn Or “Founder,” “founding Leader.”
[3:15] 28 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 29 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[20:7] 30 tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.
[20:8] 31 tn Heb “speak,” but the speaking is in the context of speaking as a prophet.
[20:8] 32 tn Heb “I cry out, I proclaim.”
[20:8] 33 tn Heb “Violence and destruction.”
[20:8] sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the
[20:8] 34 tn Heb “the word of the
[20:9] 35 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the
[20:9] 36 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.
[20:9] 37 sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.
