Bilangan 23:26

23:26 But Balaam replied ¹  to Balak, “Did I not tell you, ‘All that the Lord speaks, ²  I must do’?”

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ³  the commandment ⁴  of the Lord to do either good or evil of my own will, ⁵  but whatever the Lord tells me I must speak’?

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ⁶ When Balaam saw that it pleased the Lord to bless Israel, ⁷  he did not go as at the other times ⁸  to seek for omens, ⁹  but he set his face ¹⁰  toward the wilderness.

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ¹¹  has already chosen ¹²  you to know his will, to see ¹³  the Righteous One, ¹⁴  and to hear a command ¹⁵  from his mouth,

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁶  that he was addressing ¹⁷  them in Aramaic, ¹⁸  they became even ¹⁹  quieter.) ²⁰  Then ²¹  Paul said,

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ²²  people to worship God in a way contrary to ²³  the law!”

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ²⁴  interpretation.

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ²⁵  because you thought you could acquire ²⁶  God’s gift with money!

[23:26]  ¹ tn Heb “answered and said.”

[23:26]  ² tn This first clause, “all that the Lord speaks” – is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: “all that the Lord speaks, it I must do.”

[24:13]  ³ tn Heb “I am not able to go beyond.”

[24:13]  ⁴ tn Heb “mouth.”

[24:13]  ⁵ tn Heb “from my heart.”

[24:1]  ⁶ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁷ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁸ tn Heb “as time after time.”

[24:1]  ⁹ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ¹⁰ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[22:14]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹³ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁵ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:2]  ¹⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁷ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁹ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ²⁰ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ²¹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[18:13]  ²² tn Or “inciting.”

[18:13]  ²³ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[5:17]  ²⁴ tn Or “the.”

[8:20]  ²⁵ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ²⁶ tn Or “obtain.”