Yesaya 37:10-13

37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.” 37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ¹  Do you really think you will be rescued? ²  37:12 Were the nations whom my predecessors ³  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ⁴  37:13 Where are the king of Hamath, the king of Arpad, and the kings of Lair, ⁵  Sepharvaim, Hena, and Ivvah?’”

Yesaya 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ⁶  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Kisah Para Rasul 19:10-13

19:10 This went on for two years, so that all who lived in the province of Asia, ⁷  both Jews and Greeks, heard the word of the Lord. ⁸ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁹  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁰  were brought ¹¹  to the sick, their diseases left them and the evil spirits went out of them. ¹²  19:13 But some itinerant ¹³  Jewish exorcists tried to invoke the name ¹⁴  of the Lord Jesus over those who were possessed by ¹⁵  evil spirits, saying, “I sternly warn ¹⁶  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:22

19:22 So after sending ¹⁷  two of his assistants, ¹⁸  Timothy and Erastus, to Macedonia, ¹⁹  he himself stayed on for a while in the province of Asia. ²⁰ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²¹  They replied, ²²  “No, we have not even ²³  heard that there is a Holy Spirit.”

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ²⁴  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁵  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:13-19

1:13 When ²⁶  they had entered Jerusalem, ²⁷  they went to the upstairs room where they were staying. Peter ²⁸  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ²⁹  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁰  1:15 In those days ³¹  Peter stood up among the believers ³²  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³³  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁴  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ³⁵  1:18 (Now this man Judas ³⁶  acquired a field with the reward of his unjust deed, ³⁷  and falling headfirst ³⁸  he burst open in the middle and all his intestines ³⁹  gushed out. 1:19 This ⁴⁰  became known to all who lived in Jerusalem, so that in their own language ⁴¹  they called that field ⁴²  Hakeldama, that is, “Field of Blood.”)

Daniel 3:15-17

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ⁴³  3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ⁴⁴  “We do not need to give you a reply ⁴⁵  concerning this. 3:17 If ⁴⁶  our God whom we are serving exists, ⁴⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ⁴⁸  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ⁴⁹  the holy ones of the Most High continually.

His intention ⁵⁰  will be to change times established by law. ⁵¹ 

They will be delivered into his hand

For a time, times, ⁵²  and half a time.

Daniel 7:2

7:2 Daniel explained: ⁵³  “I was watching in my vision during the night as ⁵⁴  the four winds of the sky ⁵⁵  were stirring up the great sea. ⁵⁶ 

Daniel 2:4

2:4 The wise men replied to the king: [What follows is in Aramaic ⁵⁷ ] “O king, live forever! Tell your servants the dream, and we will disclose its ⁵⁸  interpretation.”

Wahyu 13:5-6

13:5 The beast ⁵⁹  was given a mouth speaking proud words ⁶⁰  and blasphemies, and he was permitted ⁶¹  to exercise ruling authority ⁶²  for forty-two months. 13:6 So ⁶³  the beast ⁶⁴  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁶⁵  that is, those who dwell in heaven.

[37:11]  ¹ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ² tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:12]  ³ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ⁴ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[37:13]  ⁵ sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.

[37:2]  ⁶ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[19:10]  ⁷ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ⁹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹⁰ tn Or “skin” (the outer surface of the body).

[19:12]  ¹¹ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹² tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ¹³ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁴ tn Grk “to name the name.”

[19:13]  ¹⁵ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁶ sn The expression I sternly warn you means “I charge you as under oath.”

[19:22]  ¹⁷ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ¹⁸ tn Grk “two of those who ministered to him.”

[19:22]  ¹⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ²⁰ 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.

[19:2]  ²¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[1:11]  ²⁴ 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]  ²⁵ 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.

[1:13]  ²⁶ tn Grk “And when.” 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.

[1:13]  ²⁷ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ²⁸ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ²⁹ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁰ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³¹ tn Grk “And in those days.” 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.

[1:15]  ³² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³⁴ tn Grk “foretold by the mouth of.”

[1:17]  ³⁵ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ³⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³⁸ tn Traditionally, “falling headlong.”

[1:18]  ³⁹ tn Or “all his bowels.”

[1:19]  ⁴⁰ 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]  ⁴¹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴² tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[3:15]  ⁴³ tn Aram “hand.” So also in v. 17.

[3:16]  ⁴⁴ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ⁴⁵ tn Aram “to return a word to you.”

[3:17]  ⁴⁶ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁴⁷ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[6:20]  ⁴⁸ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[7:25]  ⁴⁹ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ⁵⁰ tn Aram “he will think.”

[7:25]  ⁵¹ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ⁵² sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[7:2]  ⁵³ tn Aram “answered and said.”

[7:2]  ⁵⁴ tn Aram “and behold.”

[7:2]  ⁵⁵ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:2]  ⁵⁶ sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.

[2:4]  ⁵⁷ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ⁵⁸ tn Or “the.”

[13:5]  ⁵⁹ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ⁶⁰ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁶¹ tn Grk “to it was granted.”

[13:5]  ⁶² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁶³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁶⁴ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁶⁵ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).