Yesaya 57:9-10

57:9 You take olive oil as tribute ¹  to your king, ² 

along with many perfumes. ³ 

You send your messengers to a distant place;

you go all the way to Sheol. ⁴ 

57:10 Because of the long distance you must travel, you get tired, ⁵ 

but you do not say, ‘I give up.’ ⁶ 

You get renewed energy, ⁷ 

so you don’t collapse. ⁸ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁹  even prophesied of them, ¹⁰  saying, “Look! The Lord is coming ¹¹  with thousands and thousands ¹²  of his holy ones,

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹³ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹⁴  the God of our forefathers, ¹⁵  has glorified ¹⁶  his servant ¹⁷  Jesus, whom you handed over and rejected ¹⁸  in the presence of Pilate after he had decided ¹⁹  to release him.

Yeremia 22:22

22:22 My judgment will carry off all your leaders like a storm wind! ²⁰ 

Your allies will go into captivity.

Then you will certainly ²¹  be disgraced and put to shame

because of all the wickedness you have done.

Zakharia 7:13

7:13 “‘It then came about that just as I ²²  cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.

[57:9]  ¹ tn Heb “you journey with oil.”

[57:9]  ² tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.

[57:9]  ³ tn Heb “and you multiply your perfumes.”

[57:9]  ⁴ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

[57:10]  ⁵ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ⁶ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ⁷ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

[57:10]  ⁸ tn Heb “you do not grow weak.”

[1:14]  ⁹ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ¹⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹² tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:2]  ¹³ tn Grk “may mercy and peace and love be multiplied to you.”

[3:13]  ¹⁴ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹⁵ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹⁶ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁷ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁸ tn Or “denied,” “disowned.”

[3:13]  ¹⁹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[22:22]  ²⁰ tn Heb “A wind will shepherd away all your shepherds.” The figures have all been interpreted in the translation for the sake of clarity. For the use of the word “wind” as a metaphor or simile for God’s judgment (using the enemy forces) see 4:11-12; 13:24; 18:17. For the use of the word “shepherd” to refer to rulers/leaders 2:8; 10:21; and 23:1-4. For the use of the word “shepherd away” in the sense of carry off/drive away see BDB 945 s.v. רָעָה 2.d and compare Job 20:26. There is an obvious wordplay involved in two different senses of the word “shepherd,” one referring to their leaders and one referring to the loss of those leaders by the wind driving them off. There may even be a further play involving the word “wickedness” which comes from a word having the same consonants. If the oracles in this section are chronologically ordered this threat was fulfilled in 597 b.c. when many of the royal officials and nobles were carried away captive with Jehoiachin (see 2 Kgs 24:15) who is the subject of the next oracle.

[22:22]  ²¹ tn The use of the Hebrew particle כִּי (ki) is intensive here and probably also at the beginning of the last line of v. 21. (See BDB 472 s.v. כִּי 1.e.)

[7:13]  ²² tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.