Yeremia 8:12

8:12 Are they ashamed because they have done such disgusting things?

No, they are not at all ashamed!

They do not even know how to blush!

So they will die just like others have died. ¹ 

They will be brought to ruin when I punish them,

says the Lord.

Keluaran 9:17

9:17 You are still exalting ²  yourself against my people by ³  not releasing them.

Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ⁴  to humble yourself before me? ⁵  Release my people so that they may serve me!

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ⁶ The Lord said ⁷  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁸  these signs of mine before him, ⁹ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁰  they assumed Paul had brought him into the inner temple courts.) ¹¹ 

Kisah Para Rasul 21:2

21:2 We found ¹²  a ship crossing over to Phoenicia, ¹³  went aboard, ¹⁴  and put out to sea. ¹⁵ 

Kisah Para Rasul 12:6-12

12:6 On that very night before Herod was going to bring him out for trial, ¹⁶  Peter was sleeping between two soldiers, bound with two chains, while ¹⁷  guards in front of the door were keeping watch ¹⁸  over the prison. 12:7 Suddenly ¹⁹  an angel of the Lord ²⁰  appeared, and a light shone in the prison cell. He struck ²¹  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²²  wrists. ²³  12:8 The angel said to him, “Fasten your belt ²⁴  and put on your sandals.” Peter ²⁵  did so. Then the angel ²⁶  said to him, “Put on your cloak ²⁷  and follow me.” 12:9 Peter ²⁸  went out ²⁹  and followed him; ³⁰  he did not realize that what was happening through the angel was real, ³¹  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ³²  they came to the iron ³³  gate leading into the city. It ³⁴  opened for them by itself, ³⁵  and they went outside and walked down one narrow street, ³⁶  when at once the angel left him. 12:11 When ³⁷  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ³⁸  me from the hand ³⁹  of Herod ⁴⁰  and from everything the Jewish people ⁴¹  were expecting to happen.”

12:12 When Peter ⁴²  realized this, he went to the house of Mary, the mother of John Mark, ⁴³  where many people had gathered together and were praying.

Kisah Para Rasul 1:26

1:26 Then ⁴⁴  they cast lots for them, and the one chosen was Matthias; ⁴⁵  so he was counted with the eleven apostles. ⁴⁶ 

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴⁷  from the mountain ⁴⁸  called the Mount of Olives ⁴⁹  (which is near Jerusalem, a Sabbath day’s journey ⁵⁰  away).

Kisah Para Rasul 1:19

1:19 This ⁵¹  became known to all who lived in Jerusalem, so that in their own language ⁵²  they called that field ⁵³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵⁴  the former ⁵⁵  account, ⁵⁶  Theophilus, ⁵⁷  about all that Jesus began to do and teach

Daniel 5:20-22

5:20 And when his mind ⁵⁸  became arrogant ⁵⁹  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ⁶⁰  was changed to that of an animal, he lived ⁶¹  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ⁶²  Belshazzar, have not humbled yourself, ⁶³  although you knew all this.

Yakobus 4:6-10

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ⁶⁴  4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁶⁵  4:9 Grieve, mourn, ⁶⁶  and weep. Turn your laughter ⁶⁷  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁶⁸  do the quarrels among you come from? Is it not from this, ⁶⁹  from your passions that battle inside you? ⁷⁰ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ⁷¹  to sin,

and do not tell the priest, ⁷²  “It was a mistake!” ⁷³ 

Why make God angry at you ⁷⁴ 

so that he would destroy the work of your hands?”

[8:12]  ¹ tn Heb “They will fall among the fallen.”

[9:17]  ² tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ³ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[10:3]  ⁴ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ⁵ tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[10:1]  ⁶ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ⁷ tn Heb “and Yahweh said.”

[10:1]  ⁸ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ⁹ tn Heb “in his midst.”

[21:29]  ¹⁰ tn Grk “whom.”

[21:29]  ¹¹ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:2]  ¹² tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁴ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[12:6]  ¹⁶ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁷ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹⁸ tn Or “were guarding.”

[12:7]  ¹⁹ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²¹ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²² tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²³ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ²⁴ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²⁵ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁷ tn Or “outer garment.”

[12:9]  ²⁸ tn Grk “And going out he followed.”

[12:9]  ²⁹ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ³⁰ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ³¹ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ³² tn Or perhaps, “guard posts.”

[12:10]  ³³ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ³⁴ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ³⁵ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³⁶ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ³⁷ 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.

[12:11]  ³⁸ tn Or “delivered.”

[12:11]  ³⁹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁴⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁴¹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ⁴² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁴³ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[1:26]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁴⁵ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴⁶ tn Or “he was counted as one of the apostles along with the eleven.”

[1:12]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁸ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁴⁹ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁵⁰ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:19]  ⁵¹ 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]  ⁵² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:1]  ⁵⁴ tn Or “produced,” Grk “made.”

[1:1]  ⁵⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁵⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁵⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[5:20]  ⁵⁸ tn Aram “heart.”

[5:20]  ⁵⁹ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ⁶⁰ tn Aram “heart.”

[5:21]  ⁶¹ tn Aram “his dwelling.”

[5:22]  ⁶² tn Or “descendant”; or “successor.”

[5:22]  ⁶³ tn Aram “your heart.”

[4:6]  ⁶⁴ sn A quotation from Prov 3:34.

[4:8]  ⁶⁵ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁶⁶ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁶⁷ tn Grk “let your laughter be turned.”

[4:1]  ⁶⁸ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁶⁹ tn Grk “from here.”

[4:1]  ⁷⁰ tn Grk “in your members [i.e., parts of the body].”

[5:6]  ⁷¹ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ⁷² tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ⁷³ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ⁷⁴ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).