Yeremia 18:7-9

18:7 There are times, Jeremiah, ¹  when I threaten to uproot, tear down, and destroy a nation or kingdom. ²  18:8 But if that nation I threatened stops doing wrong, ³  I will cancel the destruction ⁴  I intended to do to it. 18:9 And there are times when I promise to build up and establish ⁵  a nation or kingdom.

Yeremia 18:1

An Object Lesson from the Making of Pottery

18:1 The Lord said to Jeremiah: ⁶ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁷  both Jews and Greeks; fear came over ⁸  them all, and the name of the Lord Jesus was praised. ⁹ 

Yehezkiel 32:18

32:18 “Son of man, wail ¹⁰  over the horde of Egypt. Bring it down; ¹¹  bring ¹²  her ¹³  and the daughters of powerful nations down to the lower parts of the earth, along with those who descend to the pit.

Yehezkiel 43:3

43:3 It was like the vision I saw when he ¹⁴  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Zakharia 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ¹⁵  Then they paid attention ¹⁶  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Zakharia 1:2

1:2 The Lord was very angry with your ancestors. ¹⁷ 

Kolose 1:4-5

1:4 since ¹⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ¹⁹  from the hope laid up ²⁰  for you in heaven, which you have heard about in the message of truth, the gospel ²¹ 

Wahyu 19:19-21

19:19 Then ²²  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ²³  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²⁴  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁵  19:21 The ²⁶  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ²⁷  themselves with their flesh.

[18:7]  ¹ tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the Lord’s promise to speak to him (v. 2) and furnish the basis for the Lord’s words of conditional threat to a people who show no promise of responding positively (vv. 11-12). Verse six then must be seen as another example of the figure of apostrophe (the turning aside from description about someone to addressing them directly; cf., e.g., Ps 6:8-9 (6:9-10 HT). Earlier examples of this figure have been seen in 6:20; 9:4; 11:13; 12:13; 15:6.

[18:7]  ² tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.

[18:8]  ³ tn Heb “turns from its wickedness.”

[18:8]  ⁴ tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[18:8]  sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).

[18:9]  ⁵ sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).

[18:1]  ⁶ tn Heb “The word which came to Jeremiah from the Lord, saying:” This same formula occurs ten other times in Jeremiah. It has already occurred at 7:1 and 11:1.

[19:17]  ⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁸ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁹ tn Or “exalted.”

[32:18]  ¹⁰ tn The Hebrew verb is used as a response to death (Jer 9:17-19; Amos 5:16).

[32:18]  ¹¹ sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.

[32:18]  ¹² tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.

[32:18]  ¹³ tn This apparently refers to personified Egypt.

[43:3]  ¹⁴ tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.

[1:6]  ¹⁵ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ¹⁶ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[1:2]  ¹⁷ tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).

[1:4]  ¹⁸ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ¹⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[19:19]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ²³ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁵ tn Traditionally, “brimstone.”

[19:21]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ²⁷ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”