Ulangan 17:16

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.

Yudas 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ² 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ³  even prophesied of them, ⁴  saying, “Look! The Lord is coming ⁵  with thousands and thousands ⁶  of his holy ones,

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁷ 

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ⁸  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁰  for I have selected a king for myself from among his sons.” ¹¹ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹²  the former ¹³  account, ¹⁴  Theophilus, ¹⁵  about all that Jesus began to do and teach

Kisah Para Rasul 10:26

10:26 But Peter helped him up, ¹⁶  saying, “Stand up. I too am a mere mortal.” ¹⁷ 

Hosea 1:7

1:7 But I will have pity on the nation ¹⁸  of Judah. ¹⁹  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ²⁰  by chariot horses, or by chariots.” ²¹ 

Mikha 5:10-11

The Lord Will Purify His People

5:10 “In that day,” says the Lord,

“I will destroy ²²  your horses from your midst,

and smash your chariots.

5:11 I will destroy the cities of your land,

and tear down all your fortresses.

Zakharia 9:10

9:10 I will remove ²³  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ²⁴  to the ends of the earth.

[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).

[1:10]  ² tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:14]  ³ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁶ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:2]  ⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[16:2]  ⁸ tn Heb “in your hand.”

[16:1]  ⁹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹¹ tn Heb “for I have seen among his sons for me a king.”

[1:1]  ¹² tn Or “produced,” Grk “made.”

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[10:26]  ¹⁶ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ¹⁷ 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.

[1:7]  ¹⁸ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ¹⁹ tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).

[1:7]  ²⁰ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ²¹ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[5:10]  ²² tn Heb “cut off” (also in the following verse).

[9:10]  ²³ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ²⁴ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.