Yeremia 1:17-18

1:17 “But you, Jeremiah, ¹  get yourself ready! ²  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ³  1:18 I, the Lord, ⁴  hereby promise to make you ⁵  as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in ⁶  the land, including the kings of Judah, its officials, its priests and all the people of the land.

Keluaran 7:1-2

7:1 So the Lord said to Moses, “See, I have made you like God ⁷  to Pharaoh, and your brother Aaron will be your prophet. ⁸  7:2 You are to speak ⁹  everything I command you, ¹⁰  and your brother Aaron is to tell Pharaoh that he must release ¹¹  the Israelites from his land.

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 22:38

22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able ¹²  to speak ¹³  just anything? I must speak ¹⁴  only the word that God puts in my mouth.”

Bilangan 22:1

Balaam Refuses to Curse Israel

22:1 ¹⁵ The Israelites traveled on ¹⁶  and camped in the plains of Moab on the side of the Jordan River ¹⁷  across from Jericho. ¹⁸ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ¹⁹  has already chosen ²⁰  you to know his will, to see ²¹  the Righteous One, ²²  and to hear a command ²³  from his mouth,

Kisah Para Rasul 22:2

22:2 (When they heard ²⁴  that he was addressing ²⁵  them in Aramaic, ²⁶  they became even ²⁷  quieter.) ²⁸  Then ²⁹  Paul said,

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ³⁰  people to worship God in a way contrary to ³¹  the law!”

Yehezkiel 2:3-5

2:3 He said to me, “Son of man, I am sending you to the house ³²  of Israel, to rebellious nations ³³  who have rebelled against me; both they and their fathers have revolted ³⁴  against me to this very day. 2:4 The people ³⁵  to whom I am sending you are obstinate and hard-hearted, ³⁶  and you must say to them, ‘This is what the sovereign Lord says.’ ³⁷  2:5 And as for them, ³⁸  whether they listen ³⁹  or not – for they are a rebellious ⁴⁰  house ⁴¹  – they will know that a prophet has been among them.

Yehezkiel 3:17-21

3:17 “Son of man, I have appointed you a watchman ⁴²  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ⁴³  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ⁴⁴  but I will hold you accountable for his death. ⁴⁵  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ⁴⁶ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ⁴⁷  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ⁴⁸  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Yehezkiel 3:27

3:27 But when I speak with you, I will loosen your tongue ⁴⁹  and you must say to them, ‘This is what the sovereign Lord says.’ Those who listen will listen, but the indifferent will refuse, ⁵⁰  for they are a rebellious house.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵¹  I am with you ⁵²  always, to the end of the age.” ⁵³ 

Markus 16:15-16

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Kisah Para Rasul 20:27

20:27 For I did not hold back from ⁵⁴  announcing ⁵⁵  to you the whole purpose ⁵⁶  of God.

[1:17]  ¹ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ³ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[1:18]  ⁴ tn See the note on “Jeremiah” at the beginning of v. 17.

[1:18]  ⁵ tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.

[1:18]  ⁶ tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.

[7:1]  ⁷ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ⁸ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[7:2]  ⁹ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

[7:2]  ¹⁰ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

[7:2]  sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

[7:2]  ¹¹ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

[22:38]  ¹² tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ¹³ tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ¹⁴ tn The imperfect tense is here taken as an obligatory imperfect.

[22:1]  ¹⁵ sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).

[22:1]  ¹⁶ tn The verse begins with the vav (ו) consecutive.

[22:1]  ¹⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[22:1]  ¹⁸ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[22:14]  ¹⁹ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ²⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ²¹ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ²² sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ²³ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:2]  ²⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ²⁵ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ²⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁷ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ²⁸ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ²⁹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[18:13]  ³⁰ tn Or “inciting.”

[18:13]  ³¹ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[2:3]  ³² tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8, “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).

[2:3]  ³³ tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.

[2:3]  ³⁴ tc This word is omitted from the LXX.

[2:3]  tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).

[2:4]  ³⁵ tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.

[2:4]  ³⁶ tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.

[2:4]  ³⁷ tn The phrase “thus says [the Lord]” occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15).

[2:5]  ³⁸ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ³⁹ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ⁴⁰ tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ⁴¹ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[3:17]  ⁴² tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ⁴³ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ⁴⁴ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ⁴⁵ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ⁴⁶ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ⁴⁷ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ⁴⁸ tn Heb “the righteous man.”

[3:27]  ⁴⁹ tn Heb “open your mouth.”

[3:27]  ⁵⁰ tn Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”

[28:20]  ⁵¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁵² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁵³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[20:27]  ⁵⁴ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ⁵⁵ tn Or “proclaiming,” “declaring.”

[20:27]  ⁵⁶ tn Or “plan.”