Zefanya 3:8

3:8 Therefore you must wait patiently ¹  for me,” says the Lord,

“for the day when I attack and take plunder. ² 

I have decided ³  to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For ⁴  the whole earth will be consumed

by my fiery anger.

Zefanya 3:2

3:2 She is disobedient; ⁵ 

she refuses correction. ⁶ 

She does not trust the Lord;

she does not seek the advice of ⁷  her God.

Kisah Para Rasul 22:16-17

22:16 And now what are you waiting for? ⁸  Get up, ⁹  be baptized, and have your sins washed away, ¹⁰  calling on his name.’ ¹¹  22:17 When ¹²  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹³ 

Kisah Para Rasul 23:26-27

23:26 Claudius Lysias to His Excellency Governor ¹⁴  Felix, ¹⁵  greetings. 23:27 This man was seized ¹⁶  by the Jews and they were about to kill him, ¹⁷  when I came up ¹⁸  with the detachment ¹⁹  and rescued him, because I had learned that he was ²⁰  a Roman citizen. ²¹ 

Yehezkiel 12:25

12:25 For I, the Lord, will speak. Whatever word I speak will be accomplished. It will not be delayed any longer. Indeed in your days, O rebellious house, I will speak the word and accomplish it, declares the sovereign Lord.’”

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ²² 

Matius 24:2

24:2 And he said to them, ²³  “Do you see all these things? I tell you the truth, ²⁴  not one stone will be left on another. ²⁵  All will be torn down!” ²⁶ 

Pengkhotbah 3:4-10

3:4 A time to weep, and a time to laugh;

a time to mourn, and a time to dance.

3:5 A time to throw away stones, and a time to gather stones;

a time to embrace, and a time to refrain from embracing;

3:6 A time to search, and a time to give something up as lost; ²⁷ 

a time to keep, and a time to throw away;

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ²⁸  gain from his toil? ²⁹ 

3:10 I have observed the burden

that God has given to people ³⁰  to keep them occupied.

[3:8]  ¹ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

[3:8]  ² tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

[3:8]  ³ tn Heb “for my decision is.”

[3:8]  ⁴ tn Or “certainly.”

[3:2]  ⁵ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

[3:2]  ⁶ tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

[3:2]  ⁷ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

[22:16]  ⁸ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁰ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹¹ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ¹² tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹³ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[23:26]  ¹⁴ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ¹⁵ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ¹⁶ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹⁷ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹⁸ tn Or “approached.”

[23:27]  ¹⁹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ²⁰ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ²¹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[24:35]  ²² sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:2]  ²³ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ²⁵ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ²⁶ tn Grk “not one stone will be left here on another which will not be thrown down.”

[3:6]  ²⁷ tn The term לְאַבֵּד (lÿ’abbed, Piel infinitive construct from אָבַד, ’avad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).

[3:9]  ²⁸ tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ²⁹ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.

[3:10]  ³⁰ tn Heb “the sons of man.”