Mazmur 5:6

5:6 You destroy ¹  liars; ² 

the Lord despises ³  violent and deceitful people. ⁴ 

Mazmur 5:2

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁵  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 20:9-10

20:9 Jonathan said, “Far be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn’t I tell you about it?” 20:10 David said to Jonathan, “Who will tell me if your father answers you harshly?”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ⁶  “What have I done? What is my offense? ⁷  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 2:5-6

2:5 Now there were devout Jews ⁸  from every nation under heaven residing in Jerusalem. ⁹  2:6 When this sound ¹⁰  occurred, a crowd gathered and was in confusion, ¹¹  because each one heard them speaking in his own language.

Kisah Para Rasul 2:2

2:2 Suddenly ¹²  a sound ¹³  like a violent wind blowing ¹⁴  came from heaven ¹⁵  and filled the entire house where they were sitting.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ¹⁶  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 20:9-10

20:9 Jonathan said, “Far be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn’t I tell you about it?” 20:10 David said to Jonathan, “Who will tell me if your father answers you harshly?”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹⁷  “What have I done? What is my offense? ¹⁸  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 2:5-6

2:5 Now there were devout Jews ¹⁹  from every nation under heaven residing in Jerusalem. ²⁰  2:6 When this sound ²¹  occurred, a crowd gathered and was in confusion, ²²  because each one heard them speaking in his own language.

Ayub 15:32

15:32 Before his time ²³  he will be paid in full, ²⁴ 

and his branches will not flourish. ²⁵ 

Amsal 10:27

10:27 Fearing the Lord ²⁶  prolongs life, ²⁷ 

but the life span ²⁸  of the wicked will be shortened. ²⁹ 

Pengkhotbah 7:17

7:17 Do not be excessively wicked and do not be a fool;

otherwise ³⁰  you might die before your time.

Matius 27:4-5

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ³¹  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

[5:6]  ¹ tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ² tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ³ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ⁴ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[3:1]  ⁵ tn Heb “before Eli.”

[20:1]  ⁶ tn Heb “and he came and said before Jonathan.”

[20:1]  ⁷ tn Heb “What is my guilt?”

[2:5]  ⁸ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁹ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ¹⁰ tn Or “this noise.”

[2:6]  ¹¹ tn Or “was bewildered.”

[2:2]  ¹² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ¹³ tn Or “a noise.”

[2:2]  ¹⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[3:1]  ¹⁶ tn Heb “before Eli.”

[20:1]  ¹⁷ tn Heb “and he came and said before Jonathan.”

[20:1]  ¹⁸ tn Heb “What is my guilt?”

[2:5]  ¹⁹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ²⁰ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ²¹ tn Or “this noise.”

[2:6]  ²² tn Or “was bewildered.”

[15:32]  ²³ tn Heb “before his day.”

[15:32]  ²⁴ tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

[15:32]  ²⁵ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

[10:27]  ²⁶ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[10:27]  ²⁷ tn Heb “days” (so KJV, ASV).

[10:27]  ²⁸ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

[10:27]  ²⁹ sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

[7:17]  ³⁰ tn Heb “Why?” The question is rhetorical.

[27:5]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.