Kejadian 7:1-24

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹  7:2 You must take with you seven ²  of every kind of clean animal, ³  the male and its mate, ⁴  two of every kind of unclean animal, the male and its mate, 7:3 and also seven ⁵  of every kind of bird in the sky, male and female, ⁶  to preserve their offspring ⁷  on the face of the earth. 7:4 For in seven days ⁸  I will cause it to rain ⁹  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

7:5 And Noah did all ¹⁰  that the Lord commanded him.

7:6 Noah ¹¹  was 600 years old when the floodwaters engulfed ¹²  the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ¹³  of the floodwaters. 7:8 Pairs ¹⁴  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, ¹⁵  just as God had commanded him. ¹⁶  7:10 And after seven days the floodwaters engulfed the earth. ¹⁷ 

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹⁸  burst open and the floodgates of the heavens ¹⁹  were opened. 7:12 And the rain fell ²⁰  on the earth forty days and forty nights.

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ²¹  7:14 They entered, ²²  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ²³  7:15 Pairs ²⁴  of all creatures ²⁵  that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, ²⁶  just as God commanded him. Then the Lord shut him in.

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed ²⁷  the earth, and the ark floated ²⁸  on the surface of the waters. 7:19 The waters completely inundated ²⁹  the earth so that even ³⁰  all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet ³¹  above the mountains. ³²  7:21 And all living things ³³  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life ³⁴  in its nostrils died. 7:23 So the Lord ³⁵  destroyed ³⁶  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ³⁷  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ³⁸  7:24 The waters prevailed over ³⁹  the earth for 150 days.

Kejadian 14:1

The Blessing of Victory for God’s People

14:1 At that time ⁴⁰  Amraphel king of Shinar, ⁴¹  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ⁴² 

Kejadian 14:1

The Blessing of Victory for God’s People

14:1 At that time ⁴³  Amraphel king of Shinar, ⁴⁴  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ⁴⁵ 

Kejadian 14:1

The Blessing of Victory for God’s People

14:1 At that time ⁴⁶  Amraphel king of Shinar, ⁴⁷  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ⁴⁸ 

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ⁴⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁵⁰  persecution began ⁵¹  against the church in Jerusalem, ⁵²  and all ⁵³  except the apostles were forced to scatter throughout the regions ⁵⁴  of Judea and Samaria. 8:2 Some ⁵⁵  devout men buried Stephen and made loud lamentation ⁵⁶  over him. ⁵⁷ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵⁸  the former ⁵⁹  account, ⁶⁰  Theophilus, ⁶¹  about all that Jesus began to do and teach

Kisah Para Rasul 1:21-26

1:21 Thus one of the men ⁶²  who have accompanied us during all the time the Lord Jesus associated with ⁶³  us, 1:22 beginning from his baptism by John until the day he ⁶⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁶⁵  proposed two candidates: ⁶⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁶⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁶⁸  of this service ⁶⁹  and apostleship from which Judas turned aside ⁷⁰  to go to his own place.” ⁷¹  1:26 Then ⁷²  they cast lots for them, and the one chosen was Matthias; ⁷³  so he was counted with the eleven apostles. ⁷⁴ 

Nehemia 8:10-12

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ⁷⁵  Do not grieve, for the joy of the LORD is your strength.”

8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food ⁷⁶  with others ⁷⁷  and to enjoy tremendous joy, ⁷⁸  for they had gained insight in the matters that had been made known to them.

Mazmur 100:1-2

Psalm 100 ⁷⁹ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

100:2 Worship ⁸⁰  the Lord with joy!

Enter his presence with joyful singing!

Mazmur 147:1

Psalm 147 ⁸¹ 

147:1 Praise the Lord,

for it is good to sing praises to our God!

Yes, ⁸²  praise is pleasant and appropriate!

Mazmur 147:1

Psalm 147 ⁸³ 

147:1 Praise the Lord,

for it is good to sing praises to our God!

Yes, ⁸⁴  praise is pleasant and appropriate!

Yohanes 1:3-4

1:3 All things were created ⁸⁵  by him, and apart from him not one thing was created ⁸⁶  that has been created. ⁸⁷  1:4 In him was life, ⁸⁸  and the life was the light of mankind. ⁸⁹ 

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:2]  ² tn Or “seven pairs” (cf. NRSV).

[7:2]  ³ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁴ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:3]  ⁵ tn Or “seven pairs” (cf. NRSV).

[7:3]  ⁶ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ⁷ tn Heb “to keep alive offspring.”

[7:4]  ⁸ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁹ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:5]  ¹⁰ tn Heb “according to all.”

[7:6]  ¹¹ tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

[7:6]  ¹² tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

[7:7]  ¹³ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[7:8]  ¹⁴ tn Heb “two two” meaning “in twos.”

[7:9]  ¹⁵ tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

[7:9]  ¹⁶ tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

[7:10]  ¹⁷ tn Heb “came upon.”

[7:11]  ¹⁸ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ¹⁹ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[7:12]  ²⁰ tn Heb “was.”

[7:13]  ²¹ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[7:14]  ²² tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ²³ tn Heb “every bird, every wing.”

[7:15]  ²⁴ tn Heb “two two” meaning “in twos.”

[7:15]  ²⁵ tn Heb “flesh.”

[7:16]  ²⁶ tn Heb “Those that went in, male and female from all flesh they went in.”

[7:18]  ²⁷ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ²⁸ tn Heb “went.”

[7:19]  ²⁹ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ³⁰ tn Heb “and.”

[7:20]  ³¹ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ³² tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[7:21]  ³³ tn Heb “flesh.”

[7:22]  ³⁴ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[7:23]  ³⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ³⁶ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ³⁷ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ³⁸ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[7:24]  ³⁹ sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.

[14:1]  ⁴⁰ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ⁴¹ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ⁴² tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[14:1]  ⁴³ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ⁴⁴ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ⁴⁵ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[14:1]  ⁴⁶ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ⁴⁷ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ⁴⁸ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[8:1]  ⁴⁹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁵⁰ tn Or “severe.”

[8:1]  ⁵¹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁵³ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁵⁴ tn Or “countryside.”

[8:2]  ⁵⁵ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁵⁶ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁵⁷ tn Or “mourned greatly for him.”

[1:1]  ⁵⁸ tn Or “produced,” Grk “made.”

[1:1]  ⁵⁹ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁶⁰ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁶¹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:21]  ⁶² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁶⁴ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁶⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁶⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁶⁷ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:25]  ⁶⁸ tn Grk “to take the place.”

[1:25]  ⁶⁹ tn Or “of this ministry.”

[1:25]  ⁷⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁷¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁷³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁷⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[8:10]  ⁷⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[8:12]  ⁷⁶ tn Heb “to send portions.”

[8:12]  ⁷⁷ tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

[8:12]  ⁷⁸ tn Heb “to make great joy.”

[100:1]  ⁷⁹ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[100:2]  ⁸⁰ tn Or “serve.”

[147:1]  ⁸¹ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

[147:1]  ⁸² tn Or “for.”

[147:1]  ⁸³ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

[147:1]  ⁸⁴ tn Or “for.”

[1:3]  ⁸⁵ tn Or “made”; Grk “came into existence.”

[1:3]  ⁸⁶ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ⁸⁷ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:4]  ⁸⁸ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ⁸⁹ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).