Ezra 7:27
Konteks7:27 1 Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!
Nehemia 2:12
Konteks2:12 I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one 2 I was riding.
Yeremia 31:31
Konteks31:31 “Indeed, a time is coming,” says the Lord, 3 “when I will make a new covenant 4 with the people of Israel and Judah. 5
Yeremia 32:40
Konteks32:40 I will make a lasting covenant 6 with them that I will never stop doing good to them. 7 I will fill their hearts and minds with respect for me so that 8 they will never again turn 9 away from me.
Kolose 3:17
Konteks3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
Wahyu 17:17
Konteks17:17 For God has put into their minds 10 to carry out his purpose 11 by making 12 a decision 13 to give their royal power 14 to the beast until the words of God are fulfilled. 15
[7:27] 1 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
[31:31] 3 tn Heb “Oracle of the
[31:31] 4 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 5 tn Heb “the house of Israel and the house of Judah.”
[32:40] 6 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
[32:40] 7 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 8 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 9 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[17:17] 11 tn Or “his intent.”
[17:17] 12 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 13 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 14 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
