Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹  to humble yourself before me? ²  Release my people so that they may serve me!

Imamat 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ³  then their uncircumcised hearts become humbled and they make up for ⁴  their iniquity,

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ⁵  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ⁶  it, for I am the Lord your God.

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁷  they assumed Paul had brought him into the inner temple courts.) ⁸ 

Kisah Para Rasul 21:2

21:2 We found ⁹  a ship crossing over to Phoenicia, ¹⁰  went aboard, ¹¹  and put out to sea. ¹² 

Kisah Para Rasul 22:19

22:19 I replied, ¹³  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁴  who believed in you.

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁵  that he was addressing ¹⁶  them in Aramaic, ¹⁷  they became even ¹⁸  quieter.) ¹⁹  Then ²⁰  Paul said,

Kisah Para Rasul 12:6-7

12:6 On that very night before Herod was going to bring him out for trial, ²¹  Peter was sleeping between two soldiers, bound with two chains, while ²²  guards in front of the door were keeping watch ²³  over the prison. 12:7 Suddenly ²⁴  an angel of the Lord ²⁵  appeared, and a light shone in the prison cell. He struck ²⁶  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²⁷  wrists. ²⁸ 

Kisah Para Rasul 12:12

12:12 When Peter ²⁹  realized this, he went to the house of Mary, the mother of John Mark, ³⁰  where many people had gathered together and were praying.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ³¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ³²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:26

1:26 Then ³³  they cast lots for them, and the one chosen was Matthias; ³⁴  so he was counted with the eleven apostles. ³⁵ 

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³⁶  after he had given orders ³⁷  by ³⁸  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁹  from the mountain ⁴⁰  called the Mount of Olives ⁴¹  (which is near Jerusalem, a Sabbath day’s journey ⁴²  away).

Kisah Para Rasul 1:19

1:19 This ⁴³  became known to all who lived in Jerusalem, so that in their own language ⁴⁴  they called that field ⁴⁵  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:23

1:23 So they ⁴⁶  proposed two candidates: ⁴⁷  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴⁸  from the mountain ⁴⁹  called the Mount of Olives ⁵⁰  (which is near Jerusalem, a Sabbath day’s journey ⁵¹  away).

Amsal 29:23

29:23 A person’s pride ⁵²  will bring him low, ⁵³ 

but one who has a lowly spirit ⁵⁴  will gain honor.

Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ⁵⁵ 

the Lord alone will be exalted ⁵⁶ 

in that day.

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ⁵⁷  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ⁵⁸ 

in order to cheer up the humiliated

and to encourage the discouraged. ⁵⁹ 

Yeremia 13:18

13:18 The Lord told me, ⁶⁰ 

“Tell the king and the queen mother,

‘Surrender your thrones, ⁶¹ 

for your glorious crowns

will be removed ⁶²  from your heads. ⁶³ 

Yeremia 44:10

44:10 To this day your people ⁶⁴  have shown no contrition! They have not revered me nor followed the laws and statutes I commanded ⁶⁵  you and your ancestors.’

Daniel 5:22

5:22 “But you, his son ⁶⁶  Belshazzar, have not humbled yourself, ⁶⁷  although you knew all this.

Mikha 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ⁶⁸ 

He wants you to ⁶⁹  promote ⁷⁰  justice, to be faithful, ⁷¹ 

and to live obediently before ⁷²  your God.

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ⁷³  the one who humbles ⁷⁴  himself will be exalted.”

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁷⁵  rather than the Pharisee. ⁷⁶  For everyone who exalts ⁷⁷  himself will be humbled, but he who humbles himself will be exalted.”

Yakobus 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

Yakobus 5:10

5:10 As an example of suffering and patience, brothers and sisters, ⁷⁸  take the prophets who spoke in the Lord’s name.

[10:3]  ¹ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ² tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[26:41]  ³ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ⁴ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:1]  ⁵ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ⁶ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[21:29]  ⁷ tn Grk “whom.”

[21:29]  ⁸ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:2]  ⁹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁰ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹¹ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[22:19]  ¹³ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁴ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:2]  ¹⁵ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁶ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁷ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁸ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ²⁰ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[12:6]  ²¹ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ²² tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ²³ tn Or “were guarding.”

[12:7]  ²⁴ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²⁶ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²⁷ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁸ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:12]  ²⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ³⁰ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[1:11]  ³¹ 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]  ³² 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.

[1:26]  ³³ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ³⁴ tn Grk “and the lot fell on Matthias.”

[1:26]  ³⁵ tn Or “he was counted as one of the apostles along with the eleven.”

[1:2]  ³⁶ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³⁷ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³⁸ tn Or “through.”

[1:12]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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).

[1:19]  ⁴³ tn Grk “And this.” 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.

[1:19]  ⁴⁴ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁵ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:23]  ⁴⁶ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁴⁷ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:12]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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).

[29:23]  ⁵² tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

[29:23]  ⁵³ tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

[29:23]  ⁵⁴ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

[29:23]  sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

[2:11]  ⁵⁵ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ⁵⁶ tn Or “elevated”; CEV “honored.”

[57:15]  ⁵⁷ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ⁵⁸ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ⁵⁹ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[13:18]  ⁶⁰ tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.

[13:18]  ⁶¹ tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.

[13:18]  sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16.

[13:18]  ⁶² tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).

[13:18]  ⁶³ tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.

[44:10]  ⁶⁴ tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”

[44:10]  ⁶⁵ tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.

[5:22]  ⁶⁶ tn Or “descendant”; or “successor.”

[5:22]  ⁶⁷ tn Aram “your heart.”

[6:8]  ⁶⁸ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ⁶⁹ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ⁷⁰ tn Heb “to do,” in the sense of “promote.”

[6:8]  ⁷¹ tn Heb “to love faithfulness.”

[6:8]  ⁷² tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[14:11]  ⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁷⁴ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ⁷⁵ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁷⁶ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁷⁷ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[5:10]  ⁷⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.