Yeremia 2:36-37

2:36 Why do you constantly go about

changing your political allegiances? ¹ 

You will get no help from Egypt

just as you got no help from Assyria. ² 

2:37 Moreover, you will come away from Egypt

with your hands covering your faces in sorrow and shame ³ 

because the Lord will not allow your reliance on them to be successful

and you will not gain any help from them. ⁴ 

Yeremia 30:13-15

30:13 There is no one to plead your cause.

There are no remedies for your wounds. ⁵ 

There is no healing for you.

30:14 All your allies have abandoned you. ⁶ 

They no longer have any concern for you.

For I have attacked you like an enemy would.

I have chastened you cruelly.

For your wickedness is so great

and your sin is so much. ⁷ 

30:15 Why do you complain about your injuries,

that your pain is incurable?

I have done all this to you

because your wickedness is so great

and your sin is so much.

Yeremia 30:2

30:2 “The Lord God of Israel says, ⁸  ‘Write everything that I am about to tell you in a scroll. ⁹ 

Kisah Para Rasul 24:7

24:7 [[EMPTY]] ¹⁰ 

Yesaya 20:5-6

20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. ¹¹  20:6 At that time ¹²  those who live on this coast ¹³  will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

Yesaya 30:1-7

Egypt Will Prove Unreliable

30:1 “The rebellious ¹⁴  children are as good as dead,” ¹⁵  says the Lord,

“those who make plans without consulting me, ¹⁶ 

who form alliances without consulting my Spirit, ¹⁷ 

and thereby compound their sin. ¹⁸ 

30:2 They travel down to Egypt

without seeking my will, ¹⁹ 

seeking Pharaoh’s protection,

and looking for safety in Egypt’s protective shade. ²⁰ 

30:3 But Pharaoh’s protection will bring you nothing but shame,

and the safety of Egypt’s protective shade nothing but humiliation.

30:4 Though his ²¹  officials are in Zoan

and his messengers arrive at Hanes, ²² 

30:5 all will be put to shame ²³ 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

30:6 This is a message ²⁴  about the animals in the Negev:

Through a land of distress and danger,

inhabited by lionesses and roaring lions, ²⁵ 

by snakes and darting adders, ²⁶ 

they transport ²⁷  their wealth on the backs of donkeys,

their riches on the humps of camels,

to a nation that cannot help them. ²⁸ 

30:7 Egypt is totally incapable of helping. ²⁹ 

For this reason I call her

‘Proud one ³⁰  who is silenced.’” ³¹ 

Yesaya 31:1-3

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ³² 

those who rely on war horses,

and trust in Egypt’s many chariots ³³ 

and in their many, many horsemen. ³⁴ 

But they do not rely on the Holy One of Israel ³⁵ 

and do not seek help from the Lord.

31:2 Yet he too is wise ³⁶  and he will bring disaster;

he does not retract his decree. ³⁷ 

He will attack the wicked nation, ³⁸ 

and the nation that helps ³⁹  those who commit sin. ⁴⁰ 

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ⁴¹  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ⁴² 

[2:36]  ¹ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ² tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[2:37]  ³ tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.

[2:37]  ⁴ tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

[30:13]  ⁵ tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”

[30:13]  sn This verse exhibits a mixed metaphor of an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and of a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God, himself, in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).

[30:14]  ⁶ tn Heb “forgotten you.”

[30:14]  ⁷ tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.

[30:2]  ⁸ tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.

[30:2]  ⁹ tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the Lord is about to speak follow in chs. 30–31.

[30:2]  sn Reference is made here to the so-called “Book of Consolation” which is the most extended treatment of the theme of hope or deliverance in the book. Jeremiah was called to be a prophet both of judgment (of tearing down and destroying) and of deliverance (of replanting and rebuilding; see Jer 1:10). Jeremiah lamented that he had to predominantly pronounce judgment but he has periodically woven in prophecies of hope after judgment in 3:14-18; 16:14-15; 23:3-8; 24:4-7; 29:10-14, 32. The oracles of hope contained in these chapters are undated but reference is made in them to the restoration of both Israel which had gone into exile in Assyria in 722 b.c. and Judah which began to be exiled in 605 and 597 b.c. Jeremiah had already written as early as the reign of Zedekiah about the exiles who were the good figs who were to experience the “good” of restoration (24:4-7; 29:10-14) and had spoken of the further exile of those who remained in Judah. So it is possible that these oracles fit in roughly the same time frame as chapters 27–29.

[24:7]  ¹⁰ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[20:5]  ¹¹ tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

[20:6]  ¹² tn Heb “in that day” (so KJV).

[20:6]  ¹³ sn This probably refers to the coastal region of Philistia (cf. TEV).

[30:1]  ¹⁴ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ¹⁵ tn Heb “Woe [to] rebellious children.”

[30:1]  ¹⁶ tn Heb “making a plan, but not from me.”

[30:1]  ¹⁷ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ¹⁸ tn Heb “consequently adding sin to sin.”

[30:2]  ¹⁹ tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”

[30:2]  ²⁰ tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”

[30:4]  ²¹ sn This probably refers to Judah’s officials and messengers.

[30:4]  ²² sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.

[30:5]  ²³ tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[30:6]  ²⁴ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ²⁵ tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ²⁶ tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ²⁷ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ²⁸ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[30:7]  ²⁹ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ³⁰ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ³¹ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[31:1]  ³² tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ³³ tn Heb “and trust in chariots for they are many.”

[31:1]  ³⁴ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ³⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[31:2]  ³⁶ sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.

[31:2]  ³⁷ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ³⁸ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ³⁹ sn That is, Egypt.

[31:2]  ⁴⁰ tn Heb “and against the help of the doers of sin.”

[31:3]  ⁴¹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ⁴² tn Heb “together all of them will come to an end.”