Bilangan 16:28

16:28 Then Moses said, “This is how ¹  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ² 

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ³  of the community, chosen from the assembly, ⁴  famous men. ⁵ 

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

Mikha 3:7

3:7 The prophets ⁶  will be ashamed;

the omen readers will be humiliated.

All of them will cover their mouths, ⁷ 

for they will receive no divine oracles.” ⁸ 

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁹ 

Lukas 1:2

1:2 like the accounts ¹⁰  passed on ¹¹  to us by those who were eyewitnesses and servants of the word ¹²  from the beginning. ¹³ 

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ¹⁴  Grace be with you all. ¹⁵ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁶  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 1:11

1:11 No one remembers the former events, ¹⁷ 

nor will anyone remember ¹⁸  the events that are yet to happen; ¹⁹ 

they will not be remembered by the future generations. ²⁰ 

Wahyu 19:10

19:10 So ²¹  I threw myself down ²²  at his feet to worship him, but ²³  he said, “Do not do this! ²⁴  I am only ²⁵  a fellow servant ²⁶  with you and your brothers ²⁷  who hold to the testimony about ²⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[16:28]  ¹ tn Heb “in this.”

[16:28]  ² tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[16:2]  ³ tn Heb “princes” (so KJV, ASV).

[16:2]  ⁴ tn These men must have been counselors or judges of some kind.

[16:2]  ⁵ tn Heb “men of name,” or “men of renown.”

[3:7]  ⁶ tn Or “seers.”

[3:7]  ⁷ tn Or “the mustache,” or perhaps “the beard.” Cf. KJV, NAB, NRSV “cover their lips.”

[3:7]  ⁸ tn Heb “for there will be no answer from God.”

[1:70]  ⁹ tn Grk “from the ages,” “from eternity.”

[1:2]  ¹⁰ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ¹¹ tn Or “delivered.”

[1:2]  ¹² sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ¹³ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[3:15]  ¹⁴ tn Or “faithfully.”

[3:15]  ¹⁵ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[3:1]  ¹⁶ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:11]  ¹⁷ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ¹⁸ tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ¹⁹ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ²⁰ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

[19:10]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²² tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁴ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁵ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁷ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²⁸ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”