Kisah Para Rasul 5:10-11

5:10 At once ¹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ²  fear gripped ³  the whole church ⁴  and all who heard about these things.

Kisah Para Rasul 13:11

13:11 Now ⁵  look, the hand of the Lord is against ⁶  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁷  and darkness came over ⁸  him, and he went around seeking people ⁹  to lead him by the hand.

Bilangan 16:26-33

16:26 And he said to the community, “Move away from the tents of these wicked ¹⁰  men, and do not touch anything they have, lest you be destroyed because ¹¹  of all their sins.” ¹²  16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ¹³  in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how ¹⁴  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ¹⁵  16:29 If these men die a natural death, ¹⁶  or if they share the fate ¹⁷  of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, ¹⁸  and the earth opens its mouth and swallows them up ¹⁹  along with all that they have, and they ²⁰  go down alive to the grave, ²¹  then you will know that these men have despised the Lord!”

16:31 When he had finished ²²  speaking ²³  all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ²⁴  of the community, chosen from the assembly, ²⁵  famous men. ²⁶ 

Kisah Para Rasul 1:10-14

1:10 As ²⁷  they were still staring into the sky while he was going, suddenly ²⁸  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁹  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁰  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³¹  from the mountain ³²  called the Mount of Olives ³³  (which is near Jerusalem, a Sabbath day’s journey ³⁴  away). 1:13 When ³⁵  they had entered Jerusalem, ³⁶  they went to the upstairs room where they were staying. Peter ³⁷  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁸  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁹ 

Kisah Para Rasul 2:24

2:24 But God raised him up, ⁴⁰  having released ⁴¹  him from the pains ⁴²  of death, because it was not possible for him to be held in its power. ⁴³ 

Yeremia 5:14

5:14 Because of that, ⁴⁴  the Lord, the God who rules over all, ⁴⁵  said to me, ⁴⁶ 

“Because these people have spoken ⁴⁷  like this, ⁴⁸ 

I will make the words that I put in your mouth like fire.

And I will make this people like wood

which the fiery judgments you speak will burn up.” ⁴⁹ 

Yeremia 5:1

Judah is Justly Deserving of Coming Judgment

5:1 The Lord said, ⁵⁰ 

“Go up and down ⁵¹  through the streets of Jerusalem. ⁵² 

Look around and see for yourselves.

Search through its public squares.

See if any of you can find a single person

who deals honestly and tries to be truthful. ⁵³ 

If you can, ⁵⁴  then I will not punish this city. ⁵⁵ 

Kolose 4:1-2

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:2-6

1:2 to the saints, the faithful ⁵⁶  brothers and sisters ⁵⁷  in Christ, at Colossae. Grace and peace to you ⁵⁸  from God our Father! ⁵⁹ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁶¹  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁶²  from the hope laid up ⁶³  for you in heaven, which you have heard about in the message of truth, the gospel ⁶⁴  1:6 that has come to you. Just as in the entire world this gospel ⁶⁵  is bearing fruit and growing, so it has also been bearing fruit and growing ⁶⁶  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:2

1:2 to the saints, the faithful ⁶⁷  brothers and sisters ⁶⁸  in Christ, at Colossae. Grace and peace to you ⁶⁹  from God our Father! ⁷⁰ 

Kolose 1:10

1:10 so that you may live ⁷¹  worthily of the Lord and please him in all respects ⁷²  – bearing fruit in every good deed, growing in the knowledge of God,

Wahyu 11:5

11:5 If ⁷³  anyone wants to harm them, fire comes out of their mouths ⁷⁴  and completely consumes ⁷⁵  their enemies. If ⁷⁶  anyone wants to harm them, they must be killed this way.

[5:10]  ¹ tn Grk “And at once.” 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.

[5:11]  ² tn Grk “And great.” 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.

[5:11]  ³ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁴ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[13:11]  ⁵ tn Grk “And now.” 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.

[13:11]  ⁶ tn Grk “upon,” but in a negative sense.

[13:11]  ⁷ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁸ tn Grk “fell on.”

[13:11]  ⁹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:26]  ¹⁰ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ¹¹ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ¹² sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[16:27]  ¹³ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[16:28]  ¹⁴ tn Heb “in this.”

[16:28]  ¹⁵ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[16:29]  ¹⁶ tn Heb “if like the death of every man they die.”

[16:29]  ¹⁷ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[16:30]  ¹⁸ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ¹⁹ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ²⁰ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ²¹ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[16:31]  ²² tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”

[16:31]  ²³ tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.

[16:2]  ²⁴ tn Heb “princes” (so KJV, ASV).

[16:2]  ²⁵ tn These men must have been counselors or judges of some kind.

[16:2]  ²⁶ tn Heb “men of name,” or “men of renown.”

[1:10]  ²⁷ tn Grk “And as.” 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.

[1:10]  ²⁸ tn Grk “behold.”

[1:11]  ²⁹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁰ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³⁵ tn Grk “And when.” 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.

[1:13]  ³⁶ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁷ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁸ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[2:24]  ⁴⁰ tn Grk “Whom God raised up.”

[2:24]  ⁴¹ tn Or “having freed.”

[2:24]  ⁴² sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁴³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[5:14]  ⁴⁴ tn Heb “Therefore.”

[5:14]  ⁴⁵ tn Heb “The Lord God of armies.” See the translator’s note at 2:19.

[5:14]  sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets.

[5:14]  ⁴⁶ tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.

[5:14]  ⁴⁷ tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.

[5:14]  ⁴⁸ tn Heb “this word.”

[5:14]  ⁴⁹ tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”

[5:1]  ⁵⁰ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

[5:1]  ⁵¹ tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

[5:1]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:1]  ⁵³ tn Heb “who does justice and seeks faithfulness.”

[5:1]  ⁵⁴ tn Heb “squares. If you can find…if there is one person…then I will…”

[5:1]  ⁵⁵ tn Heb “forgive [or pardon] it.”

[1:2]  ⁵⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁸ tn Or “Grace to you and peace.”

[1:2]  ⁵⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁶⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁶¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁶² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁶⁵ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁶⁶ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:2]  ⁶⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁶⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁶⁹ tn Or “Grace to you and peace.”

[1:2]  ⁷⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:10]  ⁷¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁷² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[11:5]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁷⁴ tn This is a collective singular in Greek.

[11:5]  ⁷⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.