2 Tawarikh 16:9

16:9 Certainly ¹  the Lord watches the whole earth carefully ²  and is ready to strengthen those who are devoted to him. ³  You have acted foolishly in this matter; from now on you will have war.

Yesaya 59:19-21

59:19 In the west, people respect ⁴  the Lord’s reputation; ⁵ 

in the east they recognize his splendor. ⁶ 

For he comes like a rushing ⁷  stream

driven on by wind sent from the Lord. ⁸ 

59:20 “A protector ⁹  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ¹⁰  says the Lord.

59:21 “As for me, this is my promise to ¹¹  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ¹²  says the Lord.

Matius 16:16-18

16:16 Simon Peter answered, ¹³  “You are the Christ, ¹⁴  the Son of the living God.” 16:17 And Jesus answered him, ¹⁵  “You are blessed, Simon son of Jonah, because flesh and blood ¹⁶  did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ¹⁷  will not overpower it.

Kisah Para Rasul 5:39

5:39 but if ¹⁸  it is from God, you will not be able to stop them, or you may even be found ¹⁹  fighting against God.” He convinced them, ²⁰ 

Kisah Para Rasul 12:23-24

12:23 Immediately an angel of the Lord ²¹  struck ²²  Herod ²³  down because he did not give the glory to God, and he was eaten by worms and died. ²⁴  12:24 But the word of God ²⁵  kept on increasing ²⁶  and multiplying.

Wahyu 11:3-11

11:3 And I will grant my two witnesses authority ²⁷  to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ²⁸  11:5 If ²⁹  anyone wants to harm them, fire comes out of their mouths ³⁰  and completely consumes ³¹  their enemies. If ³²  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ³³  to close up the sky so that it does not rain during the time ³⁴  they are prophesying. They ³⁵  have power ³⁶  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ³⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³⁸  them and kill them. 11:8 Their ³⁹  corpses will lie in the street ⁴⁰  of the great city that is symbolically ⁴¹  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ⁴²  people, tribe, ⁴³  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁴⁴  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ⁴⁵  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁴⁶  those who were watching them.

Wahyu 12:14-17

12:14 But ⁴⁷  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁴⁸  to the place God ⁴⁹  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁵⁰  12:15 Then ⁵¹  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁵²  sweep her away by a flood, 12:16 but ⁵³  the earth came to her rescue; ⁵⁴  the ground opened up ⁵⁵  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ⁵⁶  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁵⁷  those who keep ⁵⁸  God’s commandments and hold to ⁵⁹  the testimony about Jesus. ⁶⁰  (12:18) And the dragon ⁶¹  stood ⁶²  on the sand ⁶³  of the seashore. ⁶⁴ 

[16:9]  ¹ tn Or “for.”

[16:9]  ² tn Heb “the eyes of the Lord move quickly through all the earth.”

[16:9]  ³ tn Heb “to strengthen himself with their heart, [the one] complete toward him.”

[59:19]  ⁴ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ⁵ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ⁶ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ⁷ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ⁸ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[59:20]  ⁹ tn Or “redeemer.” See the note at 41:14.

[59:20]  ¹⁰ tn Heb “and to those who turn from rebellion in Jacob.”

[59:21]  ¹¹ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ¹² tn Heb “from now and on into the future.”

[16:16]  ¹³ tn Grk “And answering, Simon Peter said.”

[16:16]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[16:17]  ¹⁵ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ¹⁶ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:18]  ¹⁷ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[5:39]  ¹⁸ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ²⁰ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[12:23]  ²¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ²² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ²³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ²⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ²⁵ sn A metonymy for the number of adherents to God’s word.

[12:24]  ²⁶ tn Or “spreading.”

[11:3]  ²⁷ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:4]  ²⁸ sn This description is parenthetical in nature.

[11:5]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ³⁰ tn This is a collective singular in Greek.

[11:5]  ³¹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ³³ tn Or “authority.”

[11:6]  ³⁴ tn Grk “the days.”

[11:6]  ³⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ³⁶ tn Or “authority.”

[11:7]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³⁸ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁴⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁴¹ tn Grk “spiritually.”

[11:9]  ⁴² tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁴³ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ⁴⁴ tn Or “to be buried.”

[11:11]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁴⁶ tn Grk “fell upon.”

[12:14]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ⁴⁸ tn Or “desert.”

[12:14]  ⁴⁹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ⁵⁰ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[12:15]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁵² tn Grk “so that he might make her swept away.”

[12:16]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁵⁴ tn Grk “the earth helped the woman.”

[12:16]  ⁵⁵ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁵⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁵⁸ tn Or “who obey.”

[12:17]  ⁵⁹ tn Grk “and having.”

[12:17]  ⁶⁰ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁶¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁶² tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁶³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁶⁴ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.