Bilangan 11:13-23

11:13 From where shall I get ¹  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ²  11:14 I am not able to bear this entire people alone, ³  because it ⁴  is too heavy for me! 11:15 But if you are going to deal ⁵  with me like this, then kill me immediately. ⁶  If I have found favor in your sight then do not let me see my trouble.” ⁷ 

The Response of God

11:16 ⁸ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ⁹  over them, and bring them to the tent of meeting; let them take their position there with you. 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ¹⁰  all by yourself.

11:18 “And say to the people, ‘Sanctify yourselves ¹¹  for tomorrow, and you will eat meat, for you have wept in the hearing ¹²  of the Lord, saying, “Who will give us meat to eat, ¹³  for life ¹⁴  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, ¹⁵  until it comes out your nostrils and makes you sick, ¹⁶  because you have despised ¹⁷  the Lord who is among you and have wept before him, saying, “Why ¹⁸  did we ever come out of Egypt?”’”

11:21 Moses said, “The people around me ¹⁹  are 600,000 on foot; ²⁰  but you say, ‘I will give them meat, ²¹  that they may eat ²²  for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ²³  Now you will see whether my word to you will come true ²⁴  or not!”

Bilangan 11:2

11:2 When the people cried to Moses, he ²⁵  prayed to the Lord, and the fire died out. ²⁶ 

Kisah Para Rasul 7:2

7:2 So he replied, ²⁷  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ²⁸  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²⁹  our people ³⁰  and was cruel to our ancestors, ³¹  forcing them to abandon ³²  their infants so they would die. ³³ 

Kisah Para Rasul 7:2

7:2 So he replied, ³⁴  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³⁵  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 20:15-20

20:15 We set sail ³⁶  from there, and on the following day we arrived off Chios. ³⁷  The next day we approached ³⁸  Samos, ³⁹  and the day after that we arrived at Miletus. ⁴⁰  20:16 For Paul had decided to sail past Ephesus ⁴¹  so as not to spend time ⁴²  in the province of Asia, ⁴³  for he was hurrying ⁴⁴  to arrive in Jerusalem, ⁴⁵  if possible, ⁴⁶  by the day of Pentecost. 20:17 From Miletus ⁴⁷  he sent a message ⁴⁸  to Ephesus, telling the elders of the church to come to him. ⁴⁹ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁵⁰  the whole time I was with you, from the first day I set foot ⁵¹  in the province of Asia, ⁵²  20:19 serving the Lord with all humility ⁵³  and with tears, and with the trials that happened to me because of the plots ⁵⁴  of the Jews. 20:20 You know that I did not hold back from proclaiming ⁵⁵  to you anything that would be helpful, ⁵⁶  and from teaching you publicly ⁵⁷  and from house to house,

Yesaya 7:9

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ⁵⁸ 

Yeremia 32:16-27

Jeremiah’s Prayer of Praise and Bewilderment

32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 32:17 ‘Oh, Lord God, ⁵⁹  you did indeed ⁶⁰  make heaven and earth by your mighty power and great strength. ⁶¹  Nothing is too hard for you! 32:18 You show unfailing love to thousands. ⁶²  But you also punish children for the sins of their parents. ⁶³  You are the great and powerful God who is known as the Lord who rules over all. ⁶⁴  32:19 You plan great things and you do mighty deeds. ⁶⁵  You see everything people do. ⁶⁶  You reward each of them for the way they live and for the things they do. ⁶⁷  32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ⁶⁸  32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. ⁶⁹  32:22 You kept the promise that you swore on oath to their ancestors. ⁷⁰  You gave them a land flowing with milk and honey. ⁷¹  32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. ⁷²  So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city ⁷³  in order to capture it. War, ⁷⁴  starvation, and disease are sure to make the city fall into the hands of the Babylonians ⁷⁵  who are attacking it. ⁷⁶  Lord, ⁷⁷  you threatened that this would happen. Now you can see that it is already taking place. ⁷⁸  32:25 The city is sure to fall into the hands of the Babylonians. ⁷⁹  Yet, in spite of this, ⁸⁰  you, Lord God, ⁸¹  have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” ⁸² 

The Lord Answers Jeremiah’s Prayer

32:26 The Lord answered Jeremiah. ⁸³  32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. ⁸⁴ 

Lukas 1:18

1:18 Zechariah ⁸⁵  said to the angel, “How can I be sure of this? ⁸⁶  For I am an old man, and my wife is old as well.” ⁸⁷ 

Lukas 1:45

1:45 And blessed ⁸⁸  is she who believed that ⁸⁹  what was spoken to her by ⁹⁰  the Lord would be fulfilled.” ⁹¹ 

[11:13]  ¹ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ² tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[11:14]  ³ tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.

[11:14]  ⁴ tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

[11:15]  ⁵ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ⁶ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ⁷ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[11:16]  ⁸ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ⁹ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[11:17]  ¹⁰ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[11:18]  ¹¹ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

[11:18]  ¹² tn Heb “in the ears.”

[11:18]  ¹³ tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

[11:18]  ¹⁴ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

[11:20]  ¹⁵ tn Heb “a month of days.” So also in v. 21.

[11:20]  ¹⁶ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ¹⁷ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ¹⁸ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[11:21]  ¹⁹ tn Heb “the people who I am in their midst,” i.e., among whom I am.

[11:21]  ²⁰ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

[11:21]  ²¹ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

[11:21]  ²² tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

[11:23]  ²³ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ²⁴ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[11:2]  ²⁵ tn Heb “Moses.”

[11:2]  ²⁶ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[7:2]  ²⁷ tn Grk “said.”

[7:2]  ²⁸ tn Or “ancestor”; Grk “father.”

[7:19]  ²⁹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ³⁰ tn Or “race.”

[7:19]  ³¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ³² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ³³ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:2]  ³⁴ tn Grk “said.”

[7:2]  ³⁵ tn Or “ancestor”; Grk “father.”

[20:15]  ³⁶ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ³⁷ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ³⁸ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ³⁹ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁴⁰ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[20:16]  ⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁴² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁴³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ⁴⁴ tn Or “was eager.”

[20:16]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁴⁶ tn Grk “if it could be to him” (an idiom).

[20:17]  ⁴⁷ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁴⁸ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ⁴⁹ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ⁵⁰ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁵¹ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁵² tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁵³ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁵⁴ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁵⁵ tn Or “declaring.”

[20:20]  ⁵⁶ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁵⁷ tn Or “openly.”

[7:9]  ⁵⁸ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

[32:17]  ⁵⁹ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

[32:17]  sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

[32:17]  ⁶⁰ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

[32:17]  ⁶¹ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

[32:18]  ⁶² tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ⁶³ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ⁶⁴ tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[32:19]  ⁶⁵ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ⁶⁶ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ⁶⁷ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[32:20]  ⁶⁸ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[32:21]  ⁶⁹ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

[32:22]  ⁷⁰ tn Heb “fathers.”

[32:22]  ⁷¹ tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.

[32:23]  ⁷² tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.

[32:24]  ⁷³ tn Heb “Siege ramps have come up to the city to capture it.”

[32:24]  ⁷⁴ tn Heb “sword.”

[32:24]  ⁷⁵ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:24]  ⁷⁶ tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

[32:24]  ⁷⁷ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

[32:24]  ⁷⁸ tn Heb “And what you said has happened and behold you see it.”

[32:25]  ⁷⁹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:25]  ⁸⁰ tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.

[32:25]  ⁸¹ tn Heb “Lord God.” For the rendering of this title see the study note on 1:6.

[32:25]  ⁸² tn Heb “call in witnesses to witness.”

[32:26]  ⁸³ tn Heb “The word of the Lord came to Jeremiah, saying.”

[32:27]  ⁸⁴ tn Heb “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle “Behold” (הִנֵּה, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, §135 [3]), i.e., “Since I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].”

[32:27]  sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the Lord says” and “Now therefore the Lord says.” As the creator of all and God of all mankind he has the power and authority to do with his creation what he wishes (cf. Jer 27:5-6).

[1:18]  ⁸⁵ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁸⁶ tn Grk “How will I know this?”

[1:18]  ⁸⁷ tn Grk “is advanced in days” (an idiom for old age).

[1:45]  ⁸⁸ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ⁸⁹ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ⁹⁰ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁹¹ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).