Psalms 39:3

39:3 my anxiety intensified. ¹ 

As I thought about it, I became impatient. ² 

Finally I spoke these words: ³ 

Jeremiah 20:9

20:9 Sometimes I think, “I will make no mention of his message.

I will not speak as his messenger ⁴  any more.”

But then ⁵  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ⁶ 

I grow weary of trying to hold it in;

I cannot contain it.

Ezekiel 3:14-27

3:14 A wind lifted me up and carried me away. I went bitterly, ⁷  my spirit full of fury, and the hand of the Lord rested powerfully ⁸  on me. 3:15 I came to the exiles at Tel Abib, ⁹  who lived by the Kebar River. ¹⁰  I sat dumbfounded among them there, where they were living, for seven days. ¹¹ 

3:16 At the end of seven days the word of the Lord came to me: ¹²  3:17 “Son of man, I have appointed you a watchman ¹³  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ¹⁴  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ¹⁵  but I will hold you accountable for his death. ¹⁶  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹⁷ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ¹⁸  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ¹⁹  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Isolated and Silenced

3:22 The hand ²⁰  of the Lord rested on me there, and he said to me, “Get up, go out to the valley, ²¹  and I will speak with you there.” 3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, ²²  and I threw myself face down.

3:24 Then a wind ²³  came into me and stood me on my feet. The Lord ²⁴  spoke to me and said, “Go shut yourself in your house. 3:25 As for you, son of man, they will put ropes on you and tie you up with them, so you cannot go out among them. 3:26 I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove ²⁵  them, for they are a rebellious house. 3:27 But when I speak with you, I will loosen your tongue ²⁶  and you must say to them, ‘This is what the sovereign Lord says.’ Those who listen will listen, but the indifferent will refuse, ²⁷  for they are a rebellious house.

Acts 4:20

4:20 for it is impossible ²⁸  for us not to speak about what we have seen and heard.”

Acts 4:2

4:2 angry ²⁹  because they were teaching the people and announcing ³⁰  in Jesus the resurrection of the dead.

Colossians 1:13-14

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³¹  1:14 in whom we have redemption, ³²  the forgiveness of sins.

[39:3]  ¹ tn Heb “my heart was hot within me.”

[39:3]  ² tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).

[39:3]  ³ tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.

[20:9]  ⁴ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vÿhayah), and Jer 23:36 shows that it is “the word of the Lord.”

[20:9]  ⁵ tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.

[20:9]  ⁶ sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.

[3:14]  ⁷ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ⁸ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[3:15]  ⁹ sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.

[3:15]  ¹⁰ tn Or “canal.”

[3:15]  ¹¹ sn A similar response to a divine encounter is found in Acts 9:8-9.

[3:16]  ¹² sn This phrase occurs about fifty times in the book of Ezekiel.

[3:17]  ¹³ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ¹⁴ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ¹⁵ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ¹⁶ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ¹⁷ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ¹⁸ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ¹⁹ tn Heb “the righteous man.”

[3:22]  ²⁰ tn Or “power.”

[3:22]  ²¹ sn Ezekiel had another vision at this location, recounted in Ezek 37.

[3:23]  ²² tn Or “canal.”

[3:24]  ²³ tn See the note on “wind” in 2:2.

[3:24]  ²⁴ tn Heb “he.”

[3:26]  ²⁵ tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.

[3:27]  ²⁶ tn Heb “open your mouth.”

[3:27]  ²⁷ tn Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”

[4:20]  ²⁸ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:2]  ²⁹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ³⁰ tn Or “proclaiming.”

[1:13]  ³¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ³² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.