Kejadian 2:3
Konteks2:3 God blessed the seventh day and made it holy 1 because on it he ceased all the work that he 2 had been doing in creation. 3
Kejadian 7:2-3
Konteks7:2 You must take with you seven 4 of every kind of clean animal, 5 the male and its mate, 6 two of every kind of unclean animal, the male and its mate, 7:3 and also seven 7 of every kind of bird in the sky, male and female, 8 to preserve their offspring 9 on the face of the earth.
Imamat 4:6
Konteks4:6 The priest must dip his finger in the blood and sprinkle 10 some of it 11 seven times before the Lord toward 12 the front of the veil-canopy 13 of the sanctuary.
Imamat 14:16
Konteks14:16 Then the priest is to dip his right forefinger into the olive oil 14 that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.
Imamat 25:8
Konteks25:8 “‘You must count off 15 seven weeks of years, seven times seven years, 16 and the days of the seven weeks of years will amount to forty-nine years. 17
Bilangan 23:1
Konteks23:1 18 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.”
Bilangan 23:1
Konteks23:1 19 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.”
Kisah Para Rasul 18:1-2
Konteks18:1 After this 20 Paul 21 departed from 22 Athens 23 and went to Corinth. 24 18:2 There he 25 found 26 a Jew named Aquila, 27 a native of Pontus, 28 who had recently come from Italy with his wife Priscilla, because Claudius 29 had ordered all the Jews to depart from 30 Rome. 31 Paul approached 32 them,
Kisah Para Rasul 5:10
Konteks5:10 At once 33 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.
Ayub 42:8
Konteks42:8 So now take 34 seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede 35 for you, and I will respect him, 36 so that I do not deal with you 37 according to your folly, 38 because you have not spoken about me what is right, as my servant Job has.” 39
Zakharia 4:2
Konteks4:2 He asked me, “What do you see?” I replied, 40 “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.
Wahyu 1:4
Konteks1:4 From John, 41 to the seven churches that are in the province of Asia: 42 Grace and peace to you 43 from “he who is,” 44 and who was, and who is still to come, 45 and from the seven spirits who are before his throne,
Wahyu 1:20
Konteks1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: 46 The seven stars are the angels 47 of the seven churches and the seven lampstands are the seven churches.
Wahyu 5:1
Konteks5:1 Then 48 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 49 and sealed with seven seals. 50
Wahyu 5:6
Konteks5:6 Then 51 I saw standing in the middle of the throne 52 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 53 He had 54 seven horns and seven eyes, which 55 are the seven 56 spirits of God 57 sent out into all the earth.
Wahyu 8:2
Konteks8:2 Then 58 I saw the seven angels who stand before God, and seven trumpets were given to them.
Wahyu 8:6
Konteks8:6 Now 59 the seven angels holding 60 the seven trumpets prepared to blow them.
Wahyu 10:3
Konteks10:3 Then 61 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.
Wahyu 15:1
Konteks15:1 Then 62 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 63 (they are final because in them God’s anger is completed).
Wahyu 15:7
Konteks15:7 Then 64 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 65 of God who lives forever and ever,
Wahyu 16:1
Konteks16:1 Then 66 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 67
[2:3] 1 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
[2:3] 2 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[2:3] 3 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
[7:2] 4 tn Or “seven pairs” (cf. NRSV).
[7:2] 5 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.
[7:2] 6 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.
[7:3] 7 tn Or “seven pairs” (cf. NRSV).
[7:3] 8 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).
[7:3] 9 tn Heb “to keep alive offspring.”
[4:6] 10 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
[4:6] 11 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 12 tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
[4:6] 13 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).
[14:16] 14 tn Heb “his right finger from the oil.”
[25:8] 15 tn Heb “And you shall count off for yourself.”
[25:8] 16 tn Heb “seven years seven times.”
[25:8] 17 tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”
[23:1] 18 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[23:1] 19 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[18:1] 20 tn Grk “After these things.”
[18:1] 21 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 23 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 24 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 25 tn Grk “And he.” 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 word “there” is not in the Greek text but is implied.
[18:2] 26 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 27 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 28 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 29 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 31 map For location see JP4 A1.
[5:10] 33 tn Grk “And at once.” 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.
[42:8] 34 tn The imperatives in this verse are plural, so all three had to do this together.
[42:8] 35 tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”
[42:8] 36 tn Heb “I will lift up his face,” meaning, “I will regard him.”
[42:8] 37 tn This clause is a result clause, using the negated infinitive construct.
[42:8] 38 tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.
[42:8] 39 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.
[4:2] 40 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
[1:4] 41 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:4] 42 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[1:4] 43 tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
[1:4] 44 tc The earliest and best
[1:4] 45 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
[1:20] 46 tn The words “is this” are supplied to make a complete sentence in English.
[1:20] 47 tn Or perhaps “the messengers.”
[5:1] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 49 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 50 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
[5:6] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 52 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 53 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 54 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[5:6] 55 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 56 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 57 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[8:2] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:6] 59 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:3] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:1] 62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 63 tn Grk “seven plagues – the last ones.”
[15:7] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:1] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 67 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.