Yesaya 37:18-19

37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations ¹  and their lands. 37:19 They have burned the gods of the nations, ²  for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. ³ 

Yesaya 37:23-29

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁴ 

At the Holy One of Israel! ⁵ 

37:24 Through your messengers you taunted the sovereign master, ⁶ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ⁷ 

its thickest woods.

37:25 I dug wells

and drank water. ⁸ 

With the soles of my feet I dried up

all the rivers of Egypt.’

37:26 ⁹ Certainly you must have heard! ¹⁰ 

Long ago I worked it out,

in ancient times I planned ¹¹  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ¹² 

37:27 Their residents are powerless; ¹³ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ¹⁴ 

They are as short-lived as grass on the rooftops ¹⁵ 

when it is scorched by the east wind. ¹⁶ 

37:28 I know where you live

and everything you do

and how you rage against me. ¹⁷ 

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹⁸ 

I will put my hook in your nose, ¹⁹ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 45:16-17

45:16 They will all be ashamed and embarrassed;

those who fashion idols will all be humiliated. ²⁰ 

45:17 Israel will be delivered once and for all by the Lord; ²¹ 

you will never again be ashamed or humiliated. ²² 

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ²³  that ²⁴  I should obey him ²⁵  by releasing ²⁶  Israel? I do not know the Lord, ²⁷  and I will not release Israel!”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ²⁸  that ²⁹  I should obey him ³⁰  by releasing ³¹  Israel? I do not know the Lord, ³²  and I will not release Israel!”

Kisah Para Rasul 19:22-37

19:22 So after sending ³³  two of his assistants, ³⁴  Timothy and Erastus, to Macedonia, ³⁵  he himself stayed on for a while in the province of Asia. ³⁶ 

19:23 At ³⁷  that time ³⁸  a great disturbance ³⁹  took place concerning the Way. ⁴⁰  19:24 For a man named Demetrius, a silversmith who made silver shrines ⁴¹  of Artemis, ⁴²  brought a great deal ⁴³  of business ⁴⁴  to the craftsmen. 19:25 He gathered ⁴⁵  these ⁴⁶  together, along with the workmen in similar trades, ⁴⁷  and said, “Men, you know that our prosperity ⁴⁸  comes from this business. 19:26 And you see and hear that this Paul has persuaded ⁴⁹  and turned away ⁵⁰  a large crowd, ⁵¹  not only in Ephesus ⁵²  but in practically all of the province of Asia, ⁵³  by saying ⁵⁴  that gods made by hands are not gods at all. ⁵⁵  19:27 There is danger not only that this business of ours will come into disrepute, ⁵⁶  but also that the temple of the great goddess Artemis ⁵⁷  will be regarded as nothing, ⁵⁸  and she whom all the province of Asia ⁵⁹  and the world worship will suffer the loss of her greatness.” ⁶⁰ 

19:28 When ⁶¹  they heard ⁶²  this they became enraged ⁶³  and began to shout, ⁶⁴  “Great is Artemis ⁶⁵  of the Ephesians!” 19:29 The ⁶⁶  city was filled with the uproar, ⁶⁷  and the crowd ⁶⁸  rushed to the theater ⁶⁹  together, ⁷⁰  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ⁷¹  the disciples would not let him. 19:31 Even some of the provincial authorities ⁷²  who were his friends sent ⁷³  a message ⁷⁴  to him, urging him not to venture ⁷⁵  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁷⁶  19:33 Some of the crowd concluded ⁷⁷  it was about ⁷⁸  Alexander because the Jews had pushed him to the front. ⁷⁹  Alexander, gesturing ⁸⁰  with his hand, was wanting to make a defense ⁸¹  before the public assembly. ⁸²  19:34 But when they recognized ⁸³  that he was a Jew, they all shouted in unison, ⁸⁴  “Great is Artemis ⁸⁵  of the Ephesians!” for about two hours. ⁸⁶  19:35 After the city secretary ⁸⁷  quieted the crowd, he said, “Men of Ephesus, what person ⁸⁸  is there who does not know that the city of the Ephesians is the keeper ⁸⁹  of the temple of the great Artemis ⁹⁰  and of her image that fell from heaven? ⁹¹  19:36 So because these facts ⁹²  are indisputable, ⁹³  you must keep quiet ⁹⁴  and not do anything reckless. ⁹⁵  19:37 For you have brought these men here who are neither temple robbers ⁹⁶  nor blasphemers of our goddess. ⁹⁷ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁹⁸  They replied, ⁹⁹  “No, we have not even ¹⁰⁰  heard that there is a Holy Spirit.”

Kisah Para Rasul 1:15

1:15 In those days ¹⁰¹  Peter stood up among the believers ¹⁰²  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 1:19

1:19 This ¹⁰³  became known to all who lived in Jerusalem, so that in their own language ¹⁰⁴  they called that field ¹⁰⁵  Hakeldama, that is, “Field of Blood.”)

Ayub 15:25-26

15:25 for he stretches out his hand against God, ¹⁰⁶ 

and vaunts himself ¹⁰⁷  against the Almighty,

15:26 defiantly charging against him ¹⁰⁸ 

with a thick, strong shield! ¹⁰⁹ 

Ayub 40:9-12

40:9 Do you have an arm as powerful as God’s, ¹¹⁰ 

and can you thunder with a voice like his?

40:10 Adorn yourself, then, with majesty and excellency,

and clothe yourself with glory and honor!

40:11 Scatter abroad ¹¹¹  the abundance ¹¹²  of your anger.

Look at every proud man ¹¹³  and bring him low;

40:12 Look at every proud man and abase him;

crush the wicked on the spot! ¹¹⁴ 

Mazmur 50:21

50:21 When you did these things, I was silent, ¹¹⁵ 

so you thought I was exactly like you. ¹¹⁶ 

But now I will condemn ¹¹⁷  you

and state my case against you! ¹¹⁸ 

Mazmur 73:9

73:9 They speak as if they rule in heaven,

and lay claim to the earth. ¹¹⁹ 

Daniel 3:15

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?” ¹²⁰ 

[37:18]  ¹ tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”

[37:19]  ² tn Heb “and they put their gods in the fire.”

[37:19]  ³ tn Heb “so they destroyed them” (NASB similar).

[37:23]  ⁴ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ⁷ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:25]  ⁸ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[37:26]  ⁹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹⁰ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ¹¹ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹² tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ¹³ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ¹⁴ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ¹⁵ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ¹⁶ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:28]  ¹⁷ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[37:29]  ¹⁸ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ¹⁹ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[45:16]  ²⁰ tn “together they will walk in humiliation, the makers of images.”

[45:17]  ²¹ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ²² tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[5:2]  ²³ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ²⁴ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ²⁵ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ²⁶ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²⁷ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:2]  ²⁸ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ²⁹ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ³⁰ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ³¹ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ³² sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[19:22]  ³³ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ³⁴ tn Grk “two of those who ministered to him.”

[19:22]  ³⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ³⁶ 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.

[19:23]  ³⁷ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ³⁸ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ³⁹ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ⁴⁰ sn The Way refers to the Christian movement (Christianity).

[19:24]  ⁴¹ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ⁴² sn Artemis was the name of 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.

[19:24]  ⁴³ tn Grk “brought not a little business” (an idiom).

[19:24]  ⁴⁴ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ⁴⁵ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁴⁶ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁴⁷ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁴⁸ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ⁴⁹ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁵⁰ tn Or “misled.”

[19:26]  ⁵¹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁵² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁵³ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁵⁴ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁵⁵ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27]  ⁵⁶ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁵⁷ sn Artemis was the name of 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.

[19:27]  ⁵⁸ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁵⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁶⁰ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28]  ⁶¹ 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.

[19:28]  ⁶² tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁶³ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁶⁴ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁶⁵ 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.

[19:29]  ⁶⁶ tn Grk “And the.” 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.

[19:29]  ⁶⁷ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁶⁸ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁶⁹ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁷⁰ tn Grk “to the theater with one accord.”

[19:30]  ⁷¹ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ⁷² tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁷³ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁷⁴ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁷⁵ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ⁷⁶ tn Or “had assembled.”

[19:33]  ⁷⁷ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁷⁸ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁷⁹ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁸⁰ tn Or “motioning.”

[19:33]  ⁸¹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁸² tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ⁸³ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁸⁴ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁸⁵ 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, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁸⁶ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ⁸⁷ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁸⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁸⁹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁹⁰ 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]  ⁹¹ 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.

[19:36]  ⁹² tn Grk “these things.”

[19:36]  ⁹³ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ⁹⁴ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁹⁵ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ⁹⁶ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁹⁷ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:2]  ⁹⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁹⁹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁰⁰ 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.

[1:15]  ¹⁰¹ 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]  ¹⁰² 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).

[1:19]  ¹⁰³ 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]  ¹⁰⁴ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹⁰⁵ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[15:25]  ¹⁰⁶ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ¹⁰⁷ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[15:26]  ¹⁰⁸ tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

[15:26]  ¹⁰⁹ tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

[40:9]  ¹¹⁰ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[40:11]  ¹¹¹ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ¹¹² tn Heb “the overflowings.”

[40:11]  ¹¹³ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

[40:12]  ¹¹⁴ tn The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).

[50:21]  ¹¹⁵ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21]  ¹¹⁶ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹¹⁷ tn Or “rebuke” (see v. 8).

[50:21]  ¹¹⁸ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[73:9]  ¹¹⁹ tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.

[3:15]  ¹²⁰ tn Aram “hand.” So also in v. 17.