Hakim-hakim 9:28-29

9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? ¹  Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? ²  9:29 If only these men ³  were under my command, ⁴  I would get rid of Abimelech!” He challenged Abimelech, ⁵  “Muster ⁶  your army and come out for battle!” ⁷ 

Hakim-hakim 9:2

9:2 “Tell ⁸  all the leaders of Shechem this: ‘Why would you want ⁹  to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” ¹⁰ 

1 Samuel 2:26-27

2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.

The Lord Judges the House of Eli

2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly ¹¹  reveal myself to your ancestor’s ¹²  house when they were in Egypt in the house of Pharaoh?

1 Samuel 2:2

2:2 No one is holy ¹³  like the Lord!

There is no one other than you!

There is no rock ¹⁴  like our God!

Kisah Para Rasul 14:8-14

Paul and Barnabas at Lystra

14:8 In ¹⁵  Lystra ¹⁶  sat a man who could not use his feet, ¹⁷  lame from birth, ¹⁸  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ¹⁹  stared ²⁰  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²¹  And the man ²²  leaped up and began walking. ²³  14:11 So when the crowds saw what Paul had done, they shouted ²⁴  in the Lycaonian language, ²⁵  “The gods have come down to us in human form!” ²⁶  14:12 They began to call ²⁷  Barnabas Zeus ²⁸  and Paul Hermes, ²⁹  because he was the chief speaker. 14:13 The priest of the temple ³⁰  of Zeus, ³¹  located just outside the city, brought bulls ³²  and garlands ³³  to the city gates; he and the crowds wanted to offer sacrifices to them. ³⁴  14:14 But when the apostles ³⁵  Barnabas and Paul heard about ³⁶  it, they tore ³⁷  their clothes and rushed out ³⁸  into the crowd, shouting, ³⁹ 

Yeremia 2:28

2:28 But where are the gods you made for yourselves?

Let them save you when you are in trouble.

The sad fact is that ⁴⁰  you have as many gods

as you have towns, Judah.

[9:28]  ¹ tn Heb “and Zebul his appointee.”

[9:28]  ² tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.

[9:29]  ³ tn Heb “people.”

[9:29]  ⁴ tn Heb “in my hand.”

[9:29]  sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.

[9:29]  ⁵ tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”

[9:29]  ⁶ tn Heb “Make numerous.”

[9:29]  ⁷ tn The words “for battle” are interpretive.

[9:2]  ⁸ tn Heb “Speak into the ears of.”

[9:2]  ⁹ tn Heb “What good is it to you?”

[9:2]  ¹⁰ tn Heb “your bone and your flesh.”

[2:27]  ¹¹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:27]  ¹² tn Heb “to your father’s” (also in vv. 28, 30).

[2:2]  ¹³ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁴ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[14:8]  ¹⁵ tn Grk “And in.” 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.

[14:8]  ¹⁶ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ¹⁷ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹⁸ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ¹⁹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²⁰ tn Or “looked.”

[14:10]  ²¹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²³ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ²⁴ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²⁵ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ²⁶ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ²⁷ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²⁸ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²⁹ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ³⁰ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ³¹ sn See the note on Zeus in the previous verse.

[14:13]  ³² tn Or “oxen.”

[14:13]  ³³ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ³⁴ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ³⁵ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ³⁶ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ³⁷ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ³⁸ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ³⁹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[2:28]  ⁴⁰ tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.