30:12 For this reason this is what the Holy One of Israel says:
“You have rejected this message; 1
you trust instead in your ability to oppress and trick, 2
and rely on that kind of behavior. 3
30:2 They travel down to Egypt
without seeking my will, 4
seeking Pharaoh’s protection,
and looking for safety in Egypt’s protective shade. 5
12:1 At that time 6 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:1 At that time 7 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
10:16 “The one who listens 8 to you listens to me, 9 and the one who rejects you rejects me, and the one who rejects me rejects 10 the one who sent me.” 11
13:41 ‘Look, you scoffers; be amazed and perish! 12
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 13
13:1 Now there were these prophets and teachers in the church at Antioch: 14 Barnabas, Simeon called Niger, 15 Lucius the Cyrenian, 16 Manaen (a close friend of Herod 17 the tetrarch 18 from childhood 19 ) and Saul.
1 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
2 tn Heb “and you trust in oppression and cunning.”
3 tn Heb “and you lean on it”; NAB “and depend on it.”
4 tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
5 tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
6 tn Or “in that day” (KJV).
7 tn Or “in that day” (KJV).
8 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
9 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
10 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
11 sn The one who sent me refers to God.
12 tn Or “and die!”
13 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
14 sn Antioch was a city in Syria (not Antioch in Pisidia).
15 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
16 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
17 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
18 tn Or “the governor.”
19 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
20 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
21 tn Grk “Spirit, said to them.”
22 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.