1 Korintus 14:29-30

14:29 Two or three prophets should speak and the others should evaluate what is said. 14:30 And if someone sitting down receives a revelation, the person who is speaking should conclude.

1 Korintus 14:1

Prophecy and Tongues

14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.

1 Samuel 10:10-13

10:10 When Saul and his servant ¹  arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul ²  and he prophesied among them. 10:11 When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, “What on earth has happened to the son of Kish? Does even Saul belong with the prophets?”

10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?” 10:13 When Saul ³  had finished prophesying, he went to the high place.

1 Samuel 19:19-24

19:19 It was reported to Saul saying, “David is at Naioth in Ramah.” 19:20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul’s messengers, and they also prophesied. 19:21 When it was reported to Saul, he sent more messengers, but they prophesied too. So Saul sent messengers a third time, but they also prophesied. 19:22 Finally Saul ⁴  himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”

19:23 So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah. 19:24 He even stripped off his clothes and prophesied before Samuel. He lay there ⁵  naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

1 Samuel 19:2

19:2 So Jonathan told David, “My father Saul is trying ⁶  to kill you. So be careful tomorrow morning. Find ⁷  a hiding place and stay in seclusion. ⁸ 

Kisah Para Rasul 2:3

2:3 And tongues spreading out like a fire ⁹  appeared to them and came to rest on each one of them.

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ¹⁰  from every nation under heaven residing in Jerusalem. ¹¹ 

Ayub 32:8-11

32:8 But it is a spirit in people,

the breath ¹²  of the Almighty,

that makes them understand.

32:9 It is not the aged ¹³  who are wise,

nor old men who understand what is right.

32:10 Therefore I say, ‘Listen ¹⁴  to me.

I, even I, will explain what I know.’

32:11 Look, I waited for you to speak; ¹⁵ 

I listened closely to your wise thoughts, ¹⁶ while you were searching for words.

Yeremia 20:9

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

I will not speak as his messenger ¹⁷  any more.”

But then ¹⁸  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ¹⁹ 

I grow weary of trying to hold it in;

I cannot contain it.

Kisah Para Rasul 4:19-20

4:19 But Peter and John replied, ²⁰  “Whether it is right before God to obey ²¹  you rather than God, you decide, 4:20 for it is impossible ²²  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ²³  were speaking to the people, the priests and the commander ²⁴  of the temple guard ²⁵  and the Sadducees ²⁶  came up ²⁷  to them,

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ²⁸  knew that the Pharisees ²⁹  had heard that he ³⁰  was winning ³¹  and baptizing more disciples than John

[10:10]  ¹ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

[10:10]  tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

[10:10]  ² tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

[10:13]  ³ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[19:22]  ⁴ tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.

[19:24]  ⁵ tn Heb “and he fell down.”

[19:2]  ⁶ tn Heb “seeking.”

[19:2]  ⁷ tn Heb “stay in.”

[19:2]  ⁸ tn Heb “and hide yourself.”

[2:3]  ⁹ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:5]  ¹⁰ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ¹¹ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:8]  ¹² tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[32:9]  ¹³ tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.

[32:10]  ¹⁴ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

[32:11]  ¹⁵ tn Heb “for your words.”

[32:11]  ¹⁶ tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.

[20:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[4:19]  ²⁰ tn Grk “answered and said to them.”

[4:19]  ²¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ²² 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.

[4:1]  ²³ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁴ tn Or “captain.”

[4:1]  ²⁵ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁶ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁷ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:1]  ²⁸ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²⁹ sn See the note on Pharisees in 1:24.

[4:1]  ³⁰ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³¹ tn Grk “was making.”