Yeremia 15:2-4
Konteks15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 1
15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. 2 15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” 3
Yeremia 15:2
Konteks15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 4
Kisah Para Rasul 24:15
Konteks24:15 I have 5 a hope in God (a hope 6 that 7 these men 8 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 9
Kisah Para Rasul 24:2
Konteks24:2 When Paul 10 had been summoned, Tertullus began to accuse him, 11 saying, “We have experienced a lengthy time 12 of peace through your rule, 13 and reforms 14 are being made in this nation 15 through your foresight. 16
Kisah Para Rasul 1:9-10
Konteks1:9 After 17 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 18 they were still staring into the sky while he was going, suddenly 19 two men in white clothing stood near them
Yesaya 22:17
Konteks22:17 Look, the Lord will throw you far away, 20 you mere man! 21
He will wrap you up tightly. 22
Yehezkiel 19:9-14
Konteks19:9 They put him in a collar with hooks; 23
they brought him to the king of Babylon;
they brought him to prison 24
so that his voice would not be heard
any longer on the mountains of Israel.
19:10 “‘Your mother was like a vine in your vineyard, 25 planted by water.
It was fruitful and full of branches because it was well-watered.
19:11 Its boughs were strong, fit 26 for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches. 27
19:12 But it was plucked up in anger; it was thrown down to the ground.
The east wind 28 dried up its fruit;
its strong branches broke off and withered –
a fire consumed them.
19:13 Now it is planted in the wilderness,
in a dry and thirsty land. 29
19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. 30
No strong branch was left in it, nor a scepter to rule.’
This is a lament song, and has become a lament song.”
[15:2] 1 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
[15:3] 2 tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the
[15:4] 3 tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.
[15:4] sn For similar statements see 2 Kgs 23:26; 24:3-4 and for a description of what Manasseh did see 2 Kgs 21:1-16. Manasseh was the leader, but they willingly followed (cf. 2 Kgs 21:9).
[15:2] 4 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
[24:15] 5 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
[24:15] 6 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
[24:15] 7 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
[24:15] 8 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
[24:15] sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
[24:2] 10 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 11 tn Or “began to bring charges, saying.”
[24:2] 12 tn Grk “experienced much peace.”
[24:2] 13 tn Grk “through you” (“rule” is implied).
[24:2] 14 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 15 tn Or “being made for this people.”
[24:2] 16 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[1:9] 17 tn Grk “And after.” 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.
[1:10] 18 tn Grk “And as.” 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.
[22:17] 20 tn Heb “will throw you with a throwing.”
[22:17] 21 tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”
[22:17] 22 tn Heb “and the one who wraps you [will] wrap.”
[19:9] 23 tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).
[19:9] 24 tc The term in the MT occurs only here and in Eccl 9:12 where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.
[19:10] 25 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב-כ (beth-kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.
[19:11] 26 tn The word “fit” does not occur in the Hebrew text.
[19:11] 27 tn Heb “and it was seen by its height and by the abundance of its branches.”
[19:12] 28 sn The east wind symbolizes the Babylonians.
[19:13] 29 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
[19:14] 30 tn The verse describes the similar situation recorded in Judg 9:20.
