Acts 4:17-18

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ¹  to anyone in this name.” 4:18 And they called them in and ordered ²  them not to speak or teach at all in the name ³  of Jesus.

Acts 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁴  God for what had happened.

Isaiah 37:17-20

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ⁵  37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations ⁶  and their lands. 37:19 They have burned the gods of the nations, ⁷  for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. ⁸  37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ⁹ 

Isaiah 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ¹⁰  and power?

Do not hold back your tender compassion! ¹¹ 

Lamentations 3:50

3:50 until the Lord looks down from heaven

and sees what has happened. ¹² 

Lamentations 5:1

The People of Jerusalem Pray:

5:1 ¹³ O Lord, reflect on ¹⁴  what has happened to us;

consider ¹⁵  and look at ¹⁶  our disgrace.

Daniel 9:18

9:18 Listen attentively, ¹⁷  my God, and hear! Open your eyes and look on our desolated ruins ¹⁸  and the city called by your name. ¹⁹  For it is not because of our own righteous deeds that we are praying to you, ²⁰  but because your compassion is abundant.

[4:17]  ¹ tn Or “speak no longer.”

[4:18]  ² tn Or “commanded.”

[4:18]  ³ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:21]  ⁴ tn Or “glorifying.”

[37:17]  ⁵ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[37:18]  ⁶ tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”

[37:19]  ⁷ tn Heb “and they put their gods in the fire.”

[37:19]  ⁸ tn Heb “so they destroyed them” (NASB similar).

[37:20]  ⁹ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[63:15]  ¹⁰ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ¹¹ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[3:50]  ¹² tn The phrase “what has happened” is added in the translation for smoother English style and readability.

[5:1]  ¹³ sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.

[5:1]  ¹⁴ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet urÿ’eh, “Look and see!”) have a present-time orientation as well. See also 2:1; 3:19-20.

[5:1]  ¹⁵ tn Heb “Look!” Although often used in reference to visual perception, נָבַט (navat, “to look”) can also refer to cognitive consideration and mental attention shown to a situation: “to regard” (e.g., 1 Sam 16:7; 2 Kgs 3:14), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2).

[5:1]  ¹⁶ tn Although normally used in reference to visual sight, רָאָה (ra’ah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.

[9:18]  ¹⁷ tn Heb “turn your ear.”

[9:18]  ¹⁸ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹⁹ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ²⁰ tn Heb “praying our supplications before you.”