Yesaya 10:12

10:12 But when ¹  the sovereign master ²  finishes judging ³  Mount Zion and Jerusalem, then I ⁴  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ⁵ 

Yesaya 10:16-19

10:16 For this reason ⁶  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ⁷  His majestic glory will go up in smoke. ⁸ 

10:17 The light of Israel ⁹  will become a fire,

their Holy One ¹⁰  will become a flame;

it will burn and consume the Assyrian king’s ¹¹  briers

and his thorns in one day.

10:18 The splendor of his forest and his orchard

will be completely destroyed, ¹² 

as when a sick man’s life ebbs away. ¹³ 

10:19 There will be so few trees left in his forest,

a child will be able to count them. ¹⁴ 

Yesaya 10:33-34

10:33 Look, the sovereign master, the Lord who commands armies,

is ready to cut off the branches with terrifying power. ¹⁵ 

The tallest trees ¹⁶  will be cut down,

the loftiest ones will be brought low.

10:34 The thickets of the forest will be chopped down with an ax,

and mighty Lebanon will fall. ¹⁷ 

Yesaya 30:30-33

30:30 The Lord will give a mighty shout ¹⁸ 

and intervene in power, ¹⁹ 

with furious anger and flaming, destructive fire, ²⁰ 

with a driving rainstorm and hailstones.

30:31 Indeed, the Lord’s shout will shatter Assyria; ²¹ 

he will beat them with a club.

30:32 Every blow from his punishing cudgel, ²² 

with which the Lord will beat them, ²³ 

will be accompanied by music from the ²⁴  tambourine and harp,

and he will attack them with his weapons. ²⁵ 

30:33 For ²⁶  the burial place is already prepared; ²⁷ 

it has been made deep and wide for the king. ²⁸ 

The firewood is piled high on it. ²⁹ 

The Lord’s breath, like a stream flowing with brimstone,

will ignite it.

Yesaya 31:8

31:8 Assyria will fall by a sword, but not one human-made; ³⁰ 

a sword not made by humankind will destroy them. ³¹ 

They will run away from this sword ³² 

and their young men will be forced to do hard labor.

Yesaya 33:10-12

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ³³ 

33:11 You conceive straw, ³⁴ 

you give birth to chaff;

your breath is a fire that destroys you. ³⁵ 

33:12 The nations will be burned to ashes; ³⁶ 

like thorn bushes that have been cut down, they will be set on fire.

Keluaran 12:23

12:23 For the Lord will pass through to strike Egypt, and when he sees ³⁷  the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer ³⁸  to enter your houses to strike you. ³⁹ 

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁴⁰ 

1 Samuel 24:16

24:16 When David finished speaking these words to Saul, Saul said, “Is that your voice, my son David?” Then Saul wept loudly. ⁴¹ 

1 Samuel 24:2

24:2 So Saul took three thousand select men from all Israel and went to find ⁴²  David and his men in the region of ⁴³  the rocks of the mountain goats. ⁴⁴ 

Kisah Para Rasul 19:35

19:35 After the city secretary ⁴⁵  quieted the crowd, he said, “Men of Ephesus, what person ⁴⁶  is there who does not know that the city of the Ephesians is the keeper ⁴⁷  of the temple of the great Artemis ⁴⁸  and of her image that fell from heaven? ⁴⁹ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁵⁰  Apollos was in Corinth, ⁵¹  Paul went through the inland ⁵²  regions ⁵³  and came to Ephesus. ⁵⁴  He ⁵⁵  found some disciples there ⁵⁶ 

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ⁵⁷  begged him not to go up to Jerusalem.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁵⁸  came along with us too, and brought us to the house ⁵⁹  of Mnason of Cyprus, a disciple from the earliest times, ⁶⁰  with whom we were to stay.

Kisah Para Rasul 21:2

21:2 We found ⁶¹  a ship crossing over to Phoenicia, ⁶²  went aboard, ⁶³  and put out to sea. ⁶⁴ 

Kisah Para Rasul 1:21-22

1:21 Thus one of the men ⁶⁵  who have accompanied us during all the time the Lord Jesus associated with ⁶⁶  us, 1:22 beginning from his baptism by John until the day he ⁶⁷  was taken up from us – one of these must become a witness of his resurrection together with us.”

Mazmur 35:5-6

35:5 May they be ⁶⁸  like wind-driven chaff,

as the Lord’s angel ⁶⁹  attacks them! ⁷⁰ 

35:6 May their path be ⁷¹  dark and slippery,

as the Lord’s angel chases them!

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁷²  struck ⁷³  Herod ⁷⁴  down because he did not give the glory to God, and he was eaten by worms and died. ⁷⁵ 

[10:12]  ¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ² tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ³ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ⁴ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ⁵ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[10:16]  ⁶ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ⁷ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ⁸ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[10:17]  ⁹ tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).

[10:17]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:17]  ¹¹ tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).

[10:18]  ¹² tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.

[10:18]  ¹³ tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).

[10:19]  ¹⁴ tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”

[10:33]  ¹⁵ tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.

[10:33]  sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.

[10:33]  ¹⁶ tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

[10:34]  ¹⁷ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

[30:30]  ¹⁸ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ¹⁹ tn Heb “and reveal the lowering of his arm.”

[30:30]  ²⁰ tn Heb “and a flame of consuming fire.”

[30:31]  ²¹ tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”

[30:32]  ²² tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  ²³ tn Heb “which the Lord lays on him.”

[30:32]  ²⁴ tn Heb “will be with” (KJV similar).

[30:32]  ²⁵ tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[30:33]  ²⁶ tn Or “indeed.”

[30:33]  ²⁷ tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).

[30:33]  ²⁸ tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”

[30:33]  ²⁹ tn Heb “its pile of wood, fire and wood one makes abundant.”

[30:33]  sn Apparently this alludes to some type of funeral rite.

[31:8]  ³⁰ tn Heb “Assyria will fall by a sword, not of a man.”

[31:8]  ³¹ tn Heb “and a sword not of humankind will devour him.”

[31:8]  ³² tn Heb “he will flee for himself from before a sword.”

[33:10]  ³³ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[33:11]  ³⁴ tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.

[33:11]  ³⁵ sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.

[33:12]  ³⁶ tn Heb “will be a burning to lime.” See Amos 2:1.

[12:23]  ³⁷ tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”

[12:23]  ³⁸ tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).

[12:23]  ³⁹ tn “you” has been supplied.

[12:2]  ⁴⁰ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[24:16]  ⁴¹ tn Heb “lifted his voice and wept.”

[24:2]  ⁴² tn Heb “to search [for].”

[24:2]  ⁴³ tn Heb “upon the face of.”

[24:2]  ⁴⁴ tn Or “the region of the Rocks of the Mountain Goats,” if this expression is understood as a place name (cf. NASB, NIV, NRSV, TEV, CEV).

[19:35]  ⁴⁵ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁴⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁴⁷ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁴⁸ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁴⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:1]  ⁵⁰ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁵¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁵² tn Or “interior.”

[19:1]  ⁵³ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁵⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁵⁵ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁵⁶ tn The word “there” is not in the Greek text but is implied.

[21:12]  ⁵⁷ tn Or “the people there.”

[21:16]  ⁵⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁵⁹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁶⁰ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:2]  ⁶¹ 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]  ⁶² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁶³ 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]  ⁶⁴ 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.”

[1:21]  ⁶⁵ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁶⁷ tn Here the pronoun “he” refers to Jesus.

[35:5]  ⁶⁸ tn The prefixed verbal form is taken as a jussive. See v. 4.

[35:5]  ⁶⁹ sn See the mention of the Lord’s angel in Ps 34:7.

[35:5]  ⁷⁰ tn Heb “as the Lord’s angel pushes [them].”

[35:6]  ⁷¹ tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.

[12:23]  ⁷² tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁷³ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁷⁴ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁷⁵ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).