Yesaya 25:8

25:8 he will swallow up death permanently. ¹ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ² 

Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ³ 

Deliver us when distress comes. ⁴ 

Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁵ 

Deliver us when distress comes. ⁶ 

Kisah Para Rasul 19:3

19:3 So Paul ⁷  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁸ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁹  They replied, ¹⁰  “No, we have not even ¹¹  heard that there is a Holy Spirit.”

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ¹²  by the church and the apostles and the elders, and they reported ¹³  all the things God had done with them. ¹⁴ 

Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹⁵ 

I will deliver you, and you will honor me!” ¹⁶ 

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Mazmur 116:3-4

116:3 The ropes of death tightened around me, ¹⁷ 

the snares ¹⁸  of Sheol confronted me.

I was confronted ¹⁹  with trouble and sorrow.

116:4 I called on the name of the Lord,

“Please Lord, rescue my life!”

Yeremia 30:7

30:7 Alas, what a terrible time of trouble it is! ²⁰ 

There has never been any like it.

It is a time of trouble for the descendants of Jacob,

but some of them will be rescued out of it. ²¹ 

Hosea 5:15--6:1

5:15 Then I will return again to my lair

until they have suffered their punishment. ²² 

Then they will seek me; ²³ 

in their distress they will earnestly seek me.

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ²⁴  us,

but he will bandage our wounds!

Wahyu 3:19

3:19 All those ²⁵  I love, I rebuke and discipline. So be earnest and repent!

[25:8]  ¹ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ² tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[33:2]  ³ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁴ tn Heb “[Be] also our deliverance in the time of distress.”

[33:2]  ⁵ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁶ tn Heb “[Be] also our deliverance in the time of distress.”

[19:3]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁸ tn Grk “they said.”

[19:2]  ⁹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁰ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹¹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[15:4]  ¹² tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹³ tn Or “announced.”

[15:4]  ¹⁴ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[50:15]  ¹⁵ tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹⁶ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[116:3]  ¹⁷ tn Heb “surrounded me.”

[116:3]  ¹⁸ tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.

[116:3]  ¹⁹ tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.

[30:7]  ²⁰ tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.

[30:7]  sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19-31.

[30:7]  ²¹ tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”

[30:7]  sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5-6). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8-10 among many other references).

[5:15]  ²² tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

[5:15]  ²³ tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[6:1]  ²⁴ tn “has struck”; NRSV “struck down.”

[3:19]  ²⁵ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”