Amos 9:2-3

9:2 Even if they could dig down into the netherworld, ¹ 

my hand would pull them up from there.

Even if they could climb up to heaven,

I would drag them down from there.

9:3 Even if they were to hide on the top of Mount Carmel,

I would hunt them down and take them from there.

Even if they tried to hide from me ²  at the bottom of the sea,

from there ³  I would command the Sea Serpent ⁴  to bite them.

Amos 9:1

9:1 I saw the sovereign One ⁵  standing by the altar ⁶  and he said, “Strike the tops of the support pillars, ⁷  so the thresholds shake!

Knock them down on the heads of all the people, ⁸ 

and I will kill the survivors ⁹  with the sword.

No one will be able to run away; ¹⁰ 

no one will be able to escape. ¹¹ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹²  men ¹³  will arise, teaching perversions of the truth ¹⁴  to draw the disciples away after them.

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ¹⁵  Paul said to the centurion ¹⁶  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁷  without a proper trial?” ¹⁸ 

Yesaya 8:4

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ¹⁹  will be carried off by the king of Assyria.” ²⁰ 

Yesaya 17:1-4

The Lord Will Judge Damascus

17:1 Here is a message about Damascus:

“Look, Damascus is no longer a city,

it is a heap of ruins!

17:2 The cities of Aroer are abandoned. ²¹ 

They will be used for herds,

which will lie down there in peace. ²² 

17:3 Fortified cities will disappear from Ephraim,

and Damascus will lose its kingdom. ²³ 

The survivors in Syria

will end up like the splendor of the Israelites,”

says the Lord who commands armies.

17:4 “At that time ²⁴ 

Jacob’s splendor will be greatly diminished, ²⁵ 

and he will become skin and bones. ²⁶ 

Roma 11:4-5

11:4 But what was the divine response ²⁷  to him? “I have kept for myself seven thousand people ²⁸  who have not bent the knee to Baal.” ²⁹ 

11:5 So in the same way at the present time there is a remnant chosen by grace.

[9:2]  ¹ tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”

[9:3]  ² tn Heb “from before my eyes.”

[9:3]  ³ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:3]  ⁴ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.

[9:1]  ⁵ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

[9:1]  ⁶ sn The altar is perhaps the altar at Bethel.

[9:1]  ⁷ tn Or “the capitals.” The Hebrew singular form is collective.

[9:1]  ⁸ tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”

[9:1]  ⁹ tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.

[9:1]  ¹⁰ tn Heb “a fugitive belonging to them will not run away.”

[9:1]  ¹¹ tn Heb “a survivor belonging to them will not escape.”

[20:30]  ¹² tn Grk “from among yourselves.”

[20:30]  ¹³ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁴ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[22:25]  ¹⁵ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹⁶ sn See the note on the word centurion in 10:1.

[22:25]  ¹⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁸ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[8:4]  ¹⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ²⁰ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

[17:2]  ²¹ tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. עֲרֹעֵר, and HALOT 883 s.v. II עֲרוֹעֵר.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to עֲזֻבוֹת עָרַיהָ עֲדֵי עַד (’azuvot ’arayha ’adey ’ad, “her cities are permanently abandoned”). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan.

[17:2]  ²² tn Heb “and they lie down and there is no one scaring [them].”

[17:3]  ²³ tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”

[17:4]  ²⁴ tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[17:4]  ²⁵ tn Heb “will be tiny.”

[17:4]  ²⁶ tn Heb “and the fatness of his flesh will be made lean.”

[11:4]  ²⁷ tn Grk “the revelation,” “the oracle.”

[11:4]  ²⁸ 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, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²⁹ sn A quotation from 1 Kgs 19:18.