Kisah Para Rasul 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ⁴ 

Kisah Para Rasul 17:16-17

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵  his spirit was greatly upset ⁶  because he saw ⁷  the city was full of idols. 17:17 So he was addressing ⁸  the Jews and the God-fearing Gentiles ⁹  in the synagogue, ¹⁰  and in the marketplace every day ¹¹  those who happened to be there.

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹²  from Macedonia, ¹³  Paul became wholly absorbed with proclaiming ¹⁴  the word, testifying ¹⁵  to the Jews that Jesus was the Christ. ¹⁶ 

Bilangan 22:38

22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able ¹⁷  to speak ¹⁸  just anything? I must speak ¹⁹  only the word that God puts in my mouth.”

Bilangan 23:20

23:20 Indeed, I have received a command ²⁰  to bless;

he has blessed, ²¹  and I cannot reverse it. ²² 

Bilangan 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ²³  altar a bull and a ram.

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

Ayub 32:18-20

32:18 For I am full of words,

and the spirit within me ²⁴  constrains me. ²⁵ 

32:19 Inside I am like wine which has no outlet, ²⁶ 

like new wineskins ²⁷  ready to burst!

32:20 I will speak, ²⁸  so that I may find relief;

I will open my lips, so that I may answer.

Yeremia 1:7

1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ²⁹  to whomever I send you and say whatever I tell you.

Yeremia 1:17-19

1:17 “But you, Jeremiah, ³⁰  get yourself ready! ³¹  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ³²  1:18 I, the Lord, ³³  hereby promise to make you ³⁴  as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in ³⁵  the land, including the kings of Judah, its officials, its priests and all the people of the land. 1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Yeremia 4:19

4:19 I said, ³⁶ 

“Oh, the feeling in the pit of my stomach! ³⁷ 

I writhe in anguish.

Oh, the pain in my heart! ³⁸ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ³⁹ 

the sound of the battle cry pierces my soul! ⁴⁰ 

Yeremia 6:11

6:11 I am as full of anger as you are, Lord, ⁴¹ 

I am tired of trying to hold it in.”

The Lord answered, ⁴² 

“Vent it, then, ⁴³  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ⁴⁴ 

as well as the old and those who are advanced in years.

Yeremia 20:9

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

I will not speak as his messenger ⁴⁵  any more.”

But then ⁴⁶  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ⁴⁷ 

I grow weary of trying to hold it in;

I cannot contain it.

Yehezkiel 3:11

3:11 Go to the exiles, to your fellow countrymen, ⁴⁸  and speak to them – say to them, ‘This is what the sovereign Lord says,’ whether they pay attention or not.”

Yehezkiel 3:14-21

3:14 A wind lifted me up and carried me away. I went bitterly, ⁴⁹  my spirit full of fury, and the hand of the Lord rested powerfully ⁵⁰  on me. 3:15 I came to the exiles at Tel Abib, ⁵¹  who lived by the Kebar River. ⁵²  I sat dumbfounded among them there, where they were living, for seven days. ⁵³ 

3:16 At the end of seven days the word of the Lord came to me: ⁵⁴  3:17 “Son of man, I have appointed you a watchman ⁵⁵  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ⁵⁶  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ⁵⁷  but I will hold you accountable for his death. ⁵⁸  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ⁵⁹ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ⁶⁰  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ⁶¹  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Mikha 3:8

3:8 But I ⁶²  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ⁶³ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ⁶⁴ 

Mikha 3:1

God Will Judge Judah’s Sinful Leaders

3:1 I said,

“Listen, you leaders ⁶⁵  of Jacob,

you rulers of the nation ⁶⁶  of Israel!

You ought to know what is just, ⁶⁷ 

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁶⁸  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁶⁹  in him.

[2:4]  ¹ tn Grk “And all.” 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.

[2:4]  ² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:32]  ⁴ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[17:16]  ⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁶ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁷ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁰ sn See the note on synagogue in 6:9.

[17:17]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:5]  ¹² tn Grk “came down.”

[18:5]  ¹³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁴ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁵ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[22:38]  ¹⁷ tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ¹⁸ tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ¹⁹ tn The imperfect tense is here taken as an obligatory imperfect.

[23:20]  ²⁰ tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.

[23:20]  ²¹ sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

[23:20]  ²² tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

[23:2]  ²³ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[32:18]  ²⁴ tn Heb “the spirit of my belly.”

[32:18]  ²⁵ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[32:19]  ²⁶ tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.

[32:19]  ²⁷ tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (kÿ’ovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19,” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqea’, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.

[32:20]  ²⁸ tn The cohortative expresses Elihu’s resolve to speak.

[1:7]  ²⁹ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:17]  ³⁰ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ³¹ tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ³² tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[1:18]  ³³ tn See the note on “Jeremiah” at the beginning of v. 17.

[1:18]  ³⁴ tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.

[1:18]  ³⁵ tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.

[4:19]  ³⁶ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ³⁷ tn Heb “My bowels! My bowels!”

[4:19]  ³⁸ tn Heb “the walls of my heart!”

[4:19]  ³⁹ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ⁴⁰ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[6:11]  ⁴¹ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ⁴² tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ⁴³ tn Heb “Pour it out.”

[6:11]  ⁴⁴ tn Heb “are to be captured.”

[20:9]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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.

[3:11]  ⁴⁸ tn Heb “to the sons of your people.”

[3:14]  ⁴⁹ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ⁵⁰ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[3:14]  sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:15]  ⁵¹ sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.

[3:15]  ⁵² tn Or “canal.”

[3:15]  ⁵³ sn A similar response to a divine encounter is found in Acts 9:8-9.

[3:16]  ⁵⁴ sn This phrase occurs about fifty times in the book of Ezekiel.

[3:17]  ⁵⁵ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ⁵⁶ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ⁵⁷ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ⁵⁸ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ⁵⁹ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ⁶⁰ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ⁶¹ tn Heb “the righteous man.”

[3:8]  ⁶² sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ⁶³ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ⁶⁴ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[3:1]  ⁶⁵ tn Heb “heads.”

[3:1]  ⁶⁶ tn Heb “house.”

[3:1]  ⁶⁷ tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”

[1:16]  ⁶⁸ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁶⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.