Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ¹ 

Keluaran 10:11

10:11 No! ²  Go, you men ³  only, and serve the Lord, for that ⁴  is what you want.” ⁵  Then Moses and Aaron ⁶  were driven ⁷  out of Pharaoh’s presence.

Matius 25:9

25:9 ‘No,’ they replied. ⁸  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁹ 

Kisah Para Rasul 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹⁰  has ever entered my mouth!’

[19:18]  ¹ tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[10:11]  ² tn Heb “not thus.”

[10:11]  ³ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁴ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁵ tn Heb “you are seeking.”

[10:11]  ⁶ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁷ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[25:9]  ⁸ tn Grk “The wise answered, saying, ‘No.’”

[10:14]  ⁹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[11:8]  ¹⁰ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.