Ulangan 17:16-17

17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ¹  for the Lord has said you must never again return that way. 17:17 Furthermore, he must not marry many ²  wives lest his affections turn aside, and he must not accumulate much silver and gold.

Ulangan 17:1

17:1 You must not sacrifice to him ³  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁴  to the Lord your God.

Kisah Para Rasul 10:21-27

10:21 So Peter went down ⁵  to the men and said, “Here I am, ⁶  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ⁷  a righteous ⁸  and God-fearing man, well spoken of by the whole Jewish nation, ⁹  was directed by a holy angel to summon you to his house and to hear a message ¹⁰  from you.” 10:23 So Peter ¹¹  invited them in and entertained them as guests.

On the next day he got up and set out ¹²  with them, and some of the brothers from Joppa ¹³  accompanied him. 10:24 The following day ¹⁴  he entered Caesarea. ¹⁵  Now Cornelius was waiting anxiously ¹⁶  for them and had called together his relatives and close friends. 10:25 So when ¹⁷  Peter came in, Cornelius met ¹⁸  him, fell ¹⁹  at his feet, and worshiped ²⁰  him. 10:26 But Peter helped him up, ²¹  saying, “Stand up. I too am a mere mortal.” ²²  10:27 Peter ²³  continued talking with him as he went in, and he found many people gathered together. ²⁴ 

Kisah Para Rasul 10:2

10:2 He ²⁵  was a devout, God-fearing man, ²⁶  as was all his household; he did many acts of charity for the people ²⁷  and prayed to God regularly.

Kisah Para Rasul 9:20-25

9:20 and immediately he began to proclaim Jesus in the synagogues, ²⁸  saying, “This man is the Son of God.” ²⁹  9:21 All ³⁰  who heard him were amazed and were saying, “Is this not ³¹  the man who in Jerusalem was ravaging ³²  those who call on this name, and who had come here to bring them as prisoners ³³  to the chief priests?” 9:22 But Saul became more and more capable, ³⁴  and was causing consternation ³⁵  among the Jews who lived in Damascus by proving ³⁶  that Jesus ³⁷  is the Christ. ³⁸ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ³⁹  together to kill him, 9:24 but Saul learned of their plot against him. ⁴⁰  They were also watching ⁴¹  the city gates ⁴²  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁴³  in the wall by lowering him in a basket. ⁴⁴ 

Yeremia 5:27-28

5:27 Like a cage filled with the birds that have been caught, ⁴⁵ 

their houses are filled with the gains of their fraud and deceit. ⁴⁶ 

That is how they have gotten so rich and powerful. ⁴⁷ 

5:28 That is how ⁴⁸  they have grown fat and sleek. ⁴⁹ 

There is no limit to the evil things they do. ⁵⁰ 

They do not plead the cause of the fatherless in such a way as to win it.

They do not defend the rights of the poor.

Yakobus 5:1-3

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁵¹  over the miseries that are coming on you. 5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ⁵² 

Wahyu 18:3

18:3 For all the nations ⁵³  have fallen ⁵⁴  from

the wine of her immoral passion, ⁵⁵ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ⁵⁶ 

Wahyu 18:11-17

18:11 Then ⁵⁷  the merchants of the earth will weep and mourn for her because no one buys their cargo ⁵⁸  any longer – 18:12 cargo such as gold, silver, ⁵⁹  precious stones, pearls, fine linen, purple cloth, silk, ⁶⁰  scarlet cloth, ⁶¹  all sorts of things made of citron wood, ⁶²  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, ⁶³  incense, perfumed ointment, ⁶⁴  frankincense, ⁶⁵  wine, olive oil and costly flour, ⁶⁶  wheat, cattle and sheep, horses and four-wheeled carriages, ⁶⁷  slaves and human lives. ⁶⁸ 

18:14 (The ripe fruit ⁶⁹  you greatly desired ⁷⁰ 

has gone from you,

and all your luxury ⁷¹  and splendor ⁷² 

have gone from you –

they will never ever be found again!) ⁷³ 

18:15 The merchants who sold ⁷⁴  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ⁷⁵  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ⁷⁶ 

and adorned with gold, ⁷⁷  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ⁷⁸ 

And every ship’s captain, ⁷⁹  and all who sail along the coast ⁸⁰  – seamen, and all who ⁸¹  make their living from the sea, stood a long way off

[17:16]  ¹ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[17:17]  ² tn Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”

[17:1]  ³ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁴ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[10:21]  ⁵ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁶ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:22]  ⁷ sn See the note on the word centurion in 10:1.

[10:22]  ⁸ tn Or “just.”

[10:22]  ⁹ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ¹⁰ tn Grk “hear words.”

[10:23]  ¹¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ¹² tn Or “went forth.”

[10:23]  ¹³ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ¹⁴ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ¹⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ¹⁶ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ¹⁷ tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:25]  ¹⁸ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹⁹ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁰ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ²¹ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ²² tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ²³ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ²⁴ tn Or “many people assembled.”

[10:2]  ²⁵ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁶ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁷ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[9:20]  ²⁸ sn See the note on synagogue in 6:9.

[9:20]  ²⁹ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:21]  ³⁰ 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.

[9:21]  ³¹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ³² tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ³⁴ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³⁵ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁶ tn Or “by showing for certain.”

[9:22]  ³⁷ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:23]  ³⁹ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ⁴⁰ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁴¹ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁴² tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁴³ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁴⁴ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[5:27]  ⁴⁵ tn The words, “that have been caught” are not in the text but are implicit in the comparison.

[5:27]  ⁴⁶ tn Heb “are filled with deceit.” The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.

[5:27]  ⁴⁷ tn Heb “therefore they have gotten great and rich.”

[5:28]  ⁴⁸ tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

[5:28]  ⁴⁹ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

[5:28]  ⁵⁰ tn Heb “they cross over/transgress with respect to matters of evil.”

[5:28]  sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.

[5:1]  ⁵¹ tn Or “wail”; Grk “crying aloud.”

[5:3]  ⁵² tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[18:3]  ⁵³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁵⁴ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁵⁵ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁵⁶ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:11]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ⁵⁸ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[18:12]  ⁵⁹ tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

[18:12]  ⁶⁰ tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

[18:12]  ⁶¹ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ⁶² tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

[18:13]  ⁶³ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ⁶⁴ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ⁶⁵ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ⁶⁶ tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ⁶⁷ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ⁶⁸ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[18:14]  ⁶⁹ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ⁷⁰ tn Grk “you desired in your soul.”

[18:14]  ⁷¹ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ⁷² tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ⁷³ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.

[18:15]  ⁷⁴ tn Grk “the merchants [sellers] of these things.”

[18:15]  ⁷⁵ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[18:16]  ⁷⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ⁷⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ⁷⁸ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ⁷⁹ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ⁸⁰ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ⁸¹ tn Grk “and as many as.”