Ayub 12:10

12:10 in whose hand ¹  is the life ²  of every creature

and the breath of all the human race. ³ 

Kejadian 8:1-2

8:1 But God remembered ⁴  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ⁵  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, ⁶  and the rain stopped falling from the sky.

Kejadian 8:1

8:1 But God remembered ⁷  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ⁸  the earth and the waters receded.

Kisah Para Rasul 8:35-36

8:35 So Philip started speaking, ⁹  and beginning with this scripture ¹⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹¹  from being baptized?”

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ¹²  Amphipolis ¹³  and Apollonia, ¹⁴  they came to Thessalonica, ¹⁵  where there was a Jewish synagogue. ¹⁶ 

Yeremia 14:22

14:22 Do any of the worthless idols ¹⁷  of the nations cause rain to fall?

Do the skies themselves send showers?

Is it not you, O Lord our God, who does this? ¹⁸ 

So we put our hopes in you ¹⁹ 

because you alone do all this.”

Nahum 1:4

1:4 He shouts a battle cry ²⁰  against the sea ²¹  and makes it dry up; ²² 

he makes all the rivers ²³  run dry.

Bashan and Carmel wither; ²⁴ 

the blossom of Lebanon withers.

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ²⁵  when the sky ²⁶  was shut up three and a half years, and ²⁷  there was a great famine over all the land.

Yakobus 5:17-18

5:17 Elijah was a human being ²⁸  like us, and he prayed earnestly ²⁹  that it would not rain and there was no rain on the land for three years and six months! 5:18 Then ³⁰  he prayed again, and the sky gave rain and the land sprouted with a harvest.

Wahyu 11:6

11:6 These two have the power ³¹  to close up the sky so that it does not rain during the time ³²  they are prophesying. They ³³  have power ³⁴  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

[12:10]  ¹ tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”

[12:10]  ² tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.

[12:10]  ³ tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.”

[8:1]  ⁴ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ⁵ tn Heb “to pass over.”

[8:2]  ⁶ tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

[8:1]  ⁷ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ⁸ tn Heb “to pass over.”

[8:35]  ⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ¹¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[17:1]  ¹² tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹³ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁴ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁵ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹⁶ sn See the note on synagogue in 6:9.

[14:22]  ¹⁷ tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.

[14:22]  ¹⁸ tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style.

[14:22]  ¹⁹ tn The rhetorical negatives are balanced by a rhetorical positive.

[1:4]  ²⁰ tn The term גָּעַר (ga’ar) often denotes “reprimand” and “rebuke” (cf. KJV, NAB, NASB, NIV, NRSV). When it is used in the context of a military attack, it denotes an angry battle cry shouted by a mighty warrior to strike fear into his enemies to drive them away (e.g., 2 Sam 23:16; Isa 30:17; Pss 18:15; 76:6; 80:17; 104:7). For example, the parallel Ugaritic term is used when Baal utters a battle cry against Yamm before they fight to the death. For further study see, A. A. MacIntosh, “A Consideration of Hebrew g`r,” VT 14 (1969): 474; P. J. van Zijl, “A Consideration of the root ga’ar (“rebuke”),” OTWSA 12 (1969): 56-63; A. Caquot, TDOT 3:49-53.

[1:4]  ²¹ sn The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3-4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10).

[1:4]  ²² tn This somewhat unusual use of the preterite (וַיַּבְּשֵׁהוּ, vayyabbÿshehu) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see IBHS 561-62 §33.3.5).

[1:4]  ²³ sn The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria.

[1:4]  ²⁴ tn The term אֻמְלַל (’umlal, “withers”) occurs twice in this verse in MT. The repetition of אֻמְלַל is also supported by the Dead Sea Scrolls (4QpNah). The BHS editors suggest emending the first occurrence of אֻמְלַל (“withers”) to דָּלְלוּ (dollu, “languishes”) to recover the letter ד (dalet) in the partial acrostic. Several versions do, in fact, employ two different verbs in the line (LXX, Syr, Targum, and Vg). However, the first verb at the beginning of the line in all of the versions reflects a reading of אֻמְלַל. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only א [alef] to כ [kaf] in vv. 2-8) and broken (several elements are missing within vv. 2-8). There is no textual evidence for a complete, unbroken acrostic throughout the book of Nahum in any ancient Hebrew mss or other textual versions; it is most prudent simply to leave the MT as it stands.

[4:25]  ²⁵ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ²⁶ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ²⁷ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[5:17]  ²⁸ tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.

[5:17]  ²⁹ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[5:18]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

[11:6]  ³¹ tn Or “authority.”

[11:6]  ³² tn Grk “the days.”

[11:6]  ³³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ³⁴ tn Or “authority.”