Yesaya 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ¹ 

All who are angry at him will cower before him. ² 

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ³ 

Then all humankind ⁴  will recognize that

I am the Lord, your deliverer,

your protector, ⁵  the powerful ruler of Jacob.” ⁶ 

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁷ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁸ 

says the Lord.

Yesaya 60:12-14

60:12 Indeed, ⁹  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ¹⁰ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ¹¹ 

I will bestow honor on my throne room. ¹² 

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ¹³ 

Keluaran 11:8

11:8 All these your servants will come down to me and bow down ¹⁴  to me, saying, ‘Go, you and all the people who follow ¹⁵  you,’ and after that I will go out.” Then Moses ¹⁶  went out from Pharaoh in great anger.

Keluaran 23:22

23:22 But if you diligently obey him ¹⁷  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.

Zakharia 12:3

12:3 Moreover, on that day I will make Jerusalem a heavy burden ¹⁸  for all the nations, and all who try to carry it will be seriously injured; ¹⁹  yet all the peoples of the earth will be assembled against it.

Kisah Para Rasul 13:8-11

13:8 But the magician Elymas ²⁰  (for that is the way his name is translated) ²¹  opposed them, trying to turn the proconsul ²²  away from the faith. 13:9 But Saul (also known as Paul), ²³  filled with the Holy Spirit, ²⁴  stared straight ²⁵  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁷  13:11 Now ²⁸  look, the hand of the Lord is against ²⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³⁰  and darkness came over ³¹  him, and he went around seeking people ³²  to lead him by the hand.

Kisah Para Rasul 16:39

16:39 and came ³³  and apologized to them. After ³⁴  they brought them out, they asked them repeatedly ³⁵  to leave the city.

Wahyu 3:9

3:9 Listen! ³⁶  I am going to make those people from the synagogue ³⁷  of Satan – who say they are Jews yet ³⁸  are not, but are lying – Look, I will make ³⁹  them come and bow down ⁴⁰  at your feet and acknowledge ⁴¹  that I have loved you.

[45:24]  ¹ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ² tn Heb “will come to him and be ashamed.”

[49:26]  ³ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ⁴ tn Heb “flesh” (so KJV, NASB).

[49:26]  ⁵ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ⁶ tn Heb “the powerful [one] of Jacob.” See 1:24.

[54:17]  ⁷ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁸ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[60:12]  ⁹ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ¹⁰ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ¹¹ tn Or “holy place, sanctuary.”

[60:13]  ¹² tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[60:14]  ¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[11:8]  ¹⁴ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ¹⁵ tn Heb “that are at your feet.”

[11:8]  ¹⁶ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[23:22]  ¹⁷ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).

[12:3]  ¹⁸ tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”

[12:3]  ¹⁹ sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.

[13:8]  ²⁰ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²¹ sn A parenthetical note by the author.

[13:8]  ²² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ²³ sn A parenthetical note by the author.

[13:9]  ²⁴ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²⁵ tn Or “gazed intently.”

[13:10]  ²⁶ tn Or “unscrupulousness.”

[13:10]  ²⁷ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ²⁸ tn Grk “And now.” 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.

[13:11]  ²⁹ tn Grk “upon,” but in a negative sense.

[13:11]  ³⁰ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ³¹ tn Grk “fell on.”

[13:11]  ³² tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:39]  ³³ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ³⁴ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ³⁵ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[3:9]  ³⁶ tn Grk “behold” (L&N 91.13).

[3:9]  ³⁷ sn See the note on synagogue in 2:9.

[3:9]  ³⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁹ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ⁴⁰ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ⁴¹ tn Or “and know,” “and recognize.”