Wahyu 11:5

11:5 If ¹  anyone wants to harm them, fire comes out of their mouths ²  and completely consumes ³  their enemies. If ⁴  anyone wants to harm them, they must be killed this way.

Bilangan 16:35

16:35 Then a fire ⁵  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 16:1

The Rebellion of Korah

16:1 ⁶ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁷  took men ⁸ 

Kisah Para Rasul 18:1-2

Paul at Corinth

18:1 After this ⁹  Paul ¹⁰  departed from ¹¹  Athens ¹²  and went to Corinth. ¹³  18:2 There he ¹⁴  found ¹⁵  a Jew named Aquila, ¹⁶  a native of Pontus, ¹⁷  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁸  had ordered all the Jews to depart from ¹⁹  Rome. ²⁰  Paul approached ²¹  them,

Kisah Para Rasul 1:10-14

1:10 As ²²  they were still staring into the sky while he was going, suddenly ²³  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁴  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁵  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁶  from the mountain ²⁷  called the Mount of Olives ²⁸  (which is near Jerusalem, a Sabbath day’s journey ²⁹  away). 1:13 When ³⁰  they had entered Jerusalem, ³¹  they went to the upstairs room where they were staying. Peter ³²  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³³  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁴ 

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ³⁵  and Sadducees ³⁶  came to test Jesus, ³⁷  they asked him to show them a sign from heaven. ³⁸ 

Lukas 9:54-56

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ³⁹  them?” ⁴⁰  9:55 But Jesus ⁴¹  turned and rebuked them, ⁴²  9:56 and they went on to another village.

Lukas 9:2

9:2 and he sent ⁴³  them out to proclaim ⁴⁴  the kingdom of God ⁴⁵  and to heal the sick. ⁴⁶ 

Titus 3:8

Summary of the Letter

3:8 This saying ⁴⁷  is trustworthy, and I want you to insist on such truths, ⁴⁸  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

[11:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ² tn This is a collective singular in Greek.

[11:5]  ³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:35]  ⁵ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[16:1]  ⁶ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁷ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁸ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[18:1]  ⁹ tn Grk “After these things.”

[18:1]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹¹ tn Or “Paul left.”

[18:1]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹³ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:2]  ¹⁴ tn Grk “And he.” 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 word “there” is not in the Greek text but is implied.

[18:2]  ¹⁵ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁶ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁷ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁸ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁹ tn Or “to leave.”

[18:2]  ²⁰ map For location see JP4 A1.

[18:2]  ²¹ tn Or “went to.”

[1:10]  ²² tn Grk “And as.” 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.

[1:10]  ²³ tn Grk “behold.”

[1:11]  ²⁴ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²⁵ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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).

[1:13]  ³⁰ 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.

[1:13]  ³¹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³² sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³³ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[16:1]  ³⁵ sn See the note on Pharisees in 3:7.

[16:1]  ³⁶ sn See the note on Sadducees in 3:7.

[16:1]  ³⁷ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ³⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[9:54]  ³⁹ tn Or “destroy.”

[9:54]  ⁴⁰ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ⁴² tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[9:2]  ⁴³ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ⁴⁴ tn Or “to preach.”

[9:2]  ⁴⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ⁴⁶ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[3:8]  ⁴⁷ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ⁴⁸ tn Grk “concerning these things.”