Yesaya 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

Yesaya 45:1

45:1 This is what the Lord says to his chosen ¹  one,

to Cyrus, whose right hand I hold ² 

in order to subdue nations before him,

and disarm kings, ³ 

to open doors before him,

so gates remain unclosed:

Ayub 8:20

8:20 “Surely, God does not reject a blameless man, ⁴ 

nor does he grasp the hand ⁵ 

of the evildoers.

Yeremia 31:32

31:32 It will not be like the old ⁶  covenant that I made with their ancestors ⁷  when I delivered them ⁸  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ⁹  says the Lord. ¹⁰ 

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ¹¹  he spit on his eyes, placed his hands on his eyes ¹²  and asked, “Do you see anything?”

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ¹³  he could see nothing. ¹⁴  Leading him by the hand, his companions ¹⁵  brought him into Damascus.

Kisah Para Rasul 13:11

13:11 Now ¹⁶  look, the hand of the Lord is against ¹⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹⁸  and darkness came over ¹⁹  him, and he went around seeking people ²⁰  to lead him by the hand.

Ibrani 8:9

8:9 “It will not be like the covenant ²¹  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

[45:1]  ¹ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ² sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ³ tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[8:20]  ⁴ sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20,21; 10:3).

[8:20]  ⁵ sn The idiom “to grasp the hand” of someone means to support or help the person.

[31:32]  ⁶ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ⁷ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ⁸ tn Heb “when I took them by the hand and led them out.”

[31:32]  ⁹ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ¹⁰ tn Heb “Oracle of the Lord.”

[8:23]  ¹¹ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[9:8]  ¹³ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹⁴ 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]  ¹⁵ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[13:11]  ¹⁶ tn Grk “And now.” 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.

[13:11]  ¹⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ¹⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹⁹ tn Grk “fell on.”

[13:11]  ²⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[8:9]  ²¹ tn Grk “not like the covenant,” continuing the description of v. 8b.