Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ¹  of witnesses; but one witness cannot ²  testify against any person to cause him to be put to death.

Ulangan 17:6

17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness.

Ulangan 19:15

19:15 A single witness may not testify ³  against another person for any trespass or sin that he commits. A matter may be legally established ⁴  only on the testimony of two or three witnesses.

Ulangan 19:1

Laws Concerning Manslaughter

19:1 When the Lord your God destroys the nations whose land he ⁵  is about to give you and you dispossess them and settle in their cities and houses,

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁶  my heart? For I am ready not only to be tied up, ⁷  but even to die in Jerusalem for the name of the Lord Jesus.”

Yohanes 8:17

8:17 It is written in your law that the testimony of two men is true. ⁸ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁹  them.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of God and apostle of Jesus Christ, to further the faith ¹⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹⁵  without mercy on the testimony of two or three witnesses. ¹⁶ 

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁷ 

Yohanes 5:7-8

5:7 The sick man answered him, “Sir, ¹⁸  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ¹⁹  someone else ²⁰  goes down there ²¹  before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat ²²  and walk.”

Wahyu 11:3

11:3 And I will grant my two witnesses authority ²³  to prophesy for 1,260 days, dressed in sackcloth.

[35:30]  ¹ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ² tn The verb should be given the nuance of imperfect of potentiality.

[19:15]  ³ tn Heb “rise up” (likewise in v. 16).

[19:15]  ⁴ tn Heb “may stand.”

[19:1]  ⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:13]  ⁶ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁷ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[8:17]  ⁸ sn An allusion to Deut 17:6.

[8:2]  ⁹ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[10:28]  ¹⁵ tn Grk “dies.”

[10:28]  ¹⁶ sn An allusion to Deut 17:6.

[10:1]  ¹⁷ tn Grk “those who approach.”

[5:7]  ¹⁸ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ¹⁹ tn Grk “while I am going.”

[5:7]  ²⁰ tn Grk “another.”

[5:7]  ²¹ tn The word “there” is not in the Greek text but is implied.

[5:8]  ²² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[11:3]  ²³ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.