1 Raja-raja 2:24

2:24 Now, as certainly as the Lord lives (he who made me secure, allowed me to sit on my father David’s throne, and established a dynasty ¹  for me as he promised), Adonijah will be executed today!”

1 Raja-raja 17:1

Elijah Visits a Widow in Sidonian Territory

17:1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, “As certainly as the Lord God of Israel lives (whom I serve), ²  there will be no dew or rain in the years ahead unless I give the command.” ³ 

1 Raja-raja 18:10

18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them ⁴  swear an oath that they could not find you.

Yudas 1:19

1:19 These people are divisive, ⁵  worldly, ⁶  devoid of the Spirit. ⁷ 

Yudas 1:1

Salutation

1:1 From Jude, ⁸  a slave ⁹  of Jesus Christ and brother of James, ¹⁰  to those who are called, wrapped in the love of ¹¹  God the Father and kept for ¹²  Jesus Christ.

1 Samuel 14:39

14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. ¹³ 

1 Samuel 14:45

14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. ¹⁴ 

1 Samuel 19:6

19:6 Saul accepted Jonathan’s advice ¹⁵  and took an oath, “As surely as the Lord lives, he will not be put to death.”

1 Samuel 20:21

20:21 When I send a boy after them, I will say, “Go and find the arrows.” If I say to the boy, ‘Look, the arrows are on this side of you; ¹⁶  get them,’ then come back. For as surely as the Lord lives, you will be safe and there will no problem.

1 Samuel 20:2

20:2 Jonathan ¹⁷  said to him, “By no means are you going to die! My father does nothing ¹⁸  large or small without making me aware of it. ¹⁹  Why would my father hide this matter from me? It just won’t happen!”

1 Samuel 12:5

12:5 He said to them, “The Lord is witness against you, and his chosen king ²⁰  is witness this day, that you have not found any reason to accuse me.” ²¹  They said, “He is witness!”

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²²  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ²³  also came together, bringing the sick and those troubled by unclean spirits. ²⁴  They ²⁵  were all ²⁶  being healed.

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ²⁷  and proclaim ²⁸  to the people all the words of this life.”

[2:24]  ¹ tn Heb “house.”

[17:1]  ² tn Heb “before whom I stand.”

[17:1]  ³ tn Heb “except at the command of my word.”

[18:10]  ⁴ tn Heb “he makes the kingdom or the nation swear an oath.”

[1:19]  ⁵ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁶ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:1]  ⁸ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁰ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹¹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹² tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[14:39]  ¹³ tn Heb “and there was no one answering from all the army.”

[14:45]  ¹⁴ tn Heb “and he did not die.”

[19:6]  ¹⁵ tn Heb “and Saul listened to the voice of Jonathan.”

[20:21]  ¹⁶ tn Heb “from you and here.”

[20:2]  ¹⁷ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ¹⁸ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ¹⁹ tn Heb “without uncovering my ear.”

[12:5]  ²⁰ tn Heb “anointed [one].”

[12:5]  ²¹ tn Heb “that you have not found anything in my hand.”

[4:30]  ²² tn The miraculous nature of these signs is implied in the context.

[5:16]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ²⁴ sn Unclean spirits refers to evil spirits.

[5:16]  ²⁵ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ²⁶ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:20]  ²⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ²⁸ tn Or “speak.”