Ulangan 17:6

17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ¹  of witnesses; but one witness cannot ²  testify against any person to cause him to be put to death.

Bilangan 35:1

The Levitical Cities

35:1 ³ Then the Lord spoke to Moses in the Moabite plains by the Jordan near Jericho. ⁴  He said:

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ⁵  a prophet named Agabus ⁶  came down from Judea.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁷  my heart? For I am ready not only to be tied up, ⁸  but even to die in Jerusalem for the name of the Lord Jesus.”

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ⁹ 

Matius 26:60-61

26:60 But they did not find anything, though many false witnesses came forward. Finally ¹⁰  two came forward 26:61 and declared, “This man ¹¹  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Yohanes 8:17

8:17 It is written in your law that the testimony of two men is true. ¹² 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹³  them.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹⁹  without mercy on the testimony of two or three witnesses. ²⁰ 

Wahyu 11:3-7

11:3 And I will grant my two witnesses authority ²¹  to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ²²  11:5 If ²³  anyone wants to harm them, fire comes out of their mouths ²⁴  and completely consumes ²⁵  their enemies. If ²⁶  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ²⁷  to close up the sky so that it does not rain during the time ²⁸  they are prophesying. They ²⁹  have power ³⁰  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ³¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³²  them and kill them.

[35:30]  ¹ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ² tn The verb should be given the nuance of imperfect of potentiality.

[35:1]  ³ sn This section has two main parts, the Levitical cities (vv. 1-8) and the Cities of Refuge (vv. 9-34).

[35:1]  ⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:10]  ⁵ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ⁶ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:13]  ⁷ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁸ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[18:16]  ⁹ sn A quotation from Deut 19:15.

[26:60]  ¹⁰ tn Here δέ (de) has not been translated.

[26:61]  ¹¹ tn Grk “This one.”

[8:17]  ¹² sn An allusion to Deut 17:6.

[8:2]  ¹³ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[10:28]  ¹⁹ tn Grk “dies.”

[10:28]  ²⁰ sn An allusion to Deut 17:6.

[11:3]  ²¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:4]  ²² sn This description is parenthetical in nature.

[11:5]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ²⁴ tn This is a collective singular in Greek.

[11:5]  ²⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ²⁷ tn Or “authority.”

[11:6]  ²⁸ tn Grk “the days.”

[11:6]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ³⁰ tn Or “authority.”

[11:7]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³² tn Or “be victorious over”; traditionally, “overcome.”