Habakuk 1:13-14

1:13 You are too just ¹  to tolerate ²  evil;

you are unable to condone ³  wrongdoing.

So why do you put up with such treacherous people? ⁴ 

Why do you say nothing when the wicked devour ⁵  those more righteous than they are? ⁶ 

1:14 You made people like fish in the sea,

like animals in the sea ⁷  that have no ruler.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁸  to murder ⁹  the Lord’s disciples, went to the high priest

Kisah Para Rasul 9:23

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹⁰  together to kill him,

Roma 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ¹¹ 

Ibrani 11:36-38

11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ¹²  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Yohanes 3:11-12

3:11 I tell you the solemn truth, ¹³  we speak about what we know and testify about what we have seen, but ¹⁴  you people ¹⁵  do not accept our testimony. ¹⁶  3:12 If I have told you people ¹⁷  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ¹⁸ 

[1:13]  ¹ tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.

[1:13]  ² tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”

[1:13]  ³ tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”

[1:13]  ⁴ tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.

[1:13]  ⁵ tn Or “swallow up.”

[1:13]  ⁶ tn Heb “more innocent than themselves.”

[1:14]  ⁷ tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25.

[9:1]  ⁸ tn Or “Saul, making dire threats.”

[9:1]  ⁹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:23]  ¹⁰ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[8:36]  ¹¹ sn A quotation from Ps 44:22.

[11:37]  ¹² tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[3:11]  ¹³ tn Grk “Truly, truly, I say to you.”

[3:11]  ¹⁴ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ¹⁶ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[3:12]  ¹⁷ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ¹⁸ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.