2 Samuel 20:12-13

20:12 Amasa was squirming in his own blood in the middle of the path, and this man had noticed that all the soldiers stopped. Having noticed that everyone who came across Amasa ¹  stopped, the man ²  pulled him ³  away from the path and into the field and threw a garment over him. 20:13 Once he had removed Amasa ⁴  from the path, everyone followed Joab to pursue Sheba son of Bicri.

Bilangan 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ⁵  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

Yudas 1:19

1:19 These people are divisive, ⁶  worldly, ⁷  devoid of the Spirit. ⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

1 Samuel 6:12

6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁴  and began to beat ¹⁵  him in front of the judgment seat. ¹⁶  Yet none of these things were of any concern ¹⁷  to Gallio.

Amsal 16:17

16:17 The highway ¹⁸  of the upright is to turn ¹⁹  away from evil;

the one who guards ²⁰  his way safeguards his life. ²¹ 

Yesaya 7:3

7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub ²²  and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ²³ 

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ²⁴  from Lachish to King Hezekiah in Jerusalem, ²⁵  along with a large army. The chief adviser ²⁶  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ²⁷ 

Yesaya 62:10

62:10 Come through! Come through the gates!

Prepare the way for the people!

Build it! Build the roadway!

Remove the stones!

Lift a signal flag for the nations!

Yeremia 31:21

31:21 I will say, ²⁸  ‘My dear children of Israel, ²⁹  keep in mind

the road you took when you were carried off. ³⁰ 

Mark off in your minds the landmarks.

Make a mental note of telltale signs marking the way back.

Return, my dear children of Israel.

Return to these cities of yours.

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ³¹  As Jesus ³²  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

[20:12]  ¹ tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.

[20:12]  ² tn Heb “he”; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity.

[20:12]  ³ tn Heb “Amasa.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.

[20:13]  ⁴ tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.

[20:19]  ⁵ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

[1:19]  ⁶ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[18:17]  ¹⁴ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁵ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁶ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁷ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[16:17]  ¹⁸ sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).

[16:17]  ¹⁹ tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.

[16:17]  ²⁰ sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.

[16:17]  ²¹ tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”

[7:3]  ²² tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.

[7:3]  ²³ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”

[36:2]  ²⁴ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ²⁶ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ²⁷ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[31:21]  ²⁸ tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

[31:21]  sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

[31:21]  ²⁹ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

[31:21]  ³⁰ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.

[10:46]  ³¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.