Ulangan 4:33

4:33 Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it?

Ulangan 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹ 

Keluaran 20:22

The Altar

20:22 ² The Lord said ³  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

Keluaran 20:1

The Decalogue

20:1 ⁴ God spoke all these words: ⁵ 

Kisah Para Rasul 19:12-13

19:12 so that when even handkerchiefs or aprons that had touched his body ⁶  were brought ⁷  to the sick, their diseases left them and the evil spirits went out of them. ⁸  19:13 But some itinerant ⁹  Jewish exorcists tried to invoke the name ¹⁰  of the Lord Jesus over those who were possessed by ¹¹  evil spirits, saying, “I sternly warn ¹²  you by Jesus whom Paul preaches.”

Yesaya 30:21

30:21 You ¹³  will hear a word spoken behind you, saying,

“This is the correct ¹⁴  way, walk in it,”

whether you are heading to the right or the left.

Yesaya 40:3

40:3 A voice cries out,

“In the wilderness clear a way for the Lord;

construct in the desert a road for our God.

Yesaya 40:6

40:6 A voice says, “Cry out!”

Another asks, ¹⁵  “What should I cry out?”

The first voice responds: ¹⁶  “All people are like grass, ¹⁷ 

and all their promises ¹⁸  are like the flowers in the field.

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ¹⁹ 

“The voice ²⁰  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ²¹  his paths straight.’” ²² 

Matius 3:17

3:17 And ²³  a voice from heaven said, ²⁴  “This is my one dear Son; ²⁵  in him ²⁶  I take great delight.” ²⁷ 

Matius 17:5

17:5 While he was still speaking, a ²⁸  bright cloud ²⁹  overshadowed ³⁰  them, and a voice from the cloud said, ³¹  “This is my one dear Son, ³²  in whom I take great delight. Listen to him!” ³³ 

Yohanes 12:28-30

12:28 Father, glorify your name.” Then a voice came from heaven, ³⁴  “I have glorified it, ³⁵  and I will glorify it ³⁶  again.” 12:29 The crowd that stood there and heard the voice ³⁷  said that it had thundered. Others said that an angel had spoken to him. ³⁸  12:30 Jesus said, ³⁹  “This voice has not come for my benefit ⁴⁰  but for yours.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ⁴¹  there. Martha ⁴²  was serving, and Lazarus was among those present at the table ⁴³  with him.

Pengkhotbah 1:17-18

1:17 So I decided ⁴⁴  to discern the benefit of ⁴⁵  wisdom and knowledge over ⁴⁶  foolish behavior and ideas; ⁴⁷ 

however, I concluded ⁴⁸  that even ⁴⁹  this endeavor ⁵⁰  is like ⁵¹  trying to chase the wind! ⁵² 

1:18 For with great wisdom comes ⁵³  great frustration;

whoever increases his ⁵⁴  knowledge merely ⁵⁵  increases his ⁵⁶  heartache.

[4:36]  ¹ tn Heb “and his words you heard from the midst of the fire.”

[20:22]  ² sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ³ tn Heb “and Yahweh said.”

[20:1]  ⁴ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁵ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[19:12]  ⁶ tn Or “skin” (the outer surface of the body).

[19:12]  ⁷ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁸ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁰ tn Grk “to name the name.”

[19:13]  ¹¹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹² sn The expression I sternly warn you means “I charge you as under oath.”

[30:21]  ¹³ tn Heb “your ears” (so NAB, NASB, NIV, NRSV).

[30:21]  ¹⁴ tn The word “correct’ is supplied in the translation for clarification.

[40:6]  ¹⁵ tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”

[40:6]  ¹⁶ tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.

[40:6]  ¹⁷ tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.

[40:6]  ¹⁸ tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.

[3:3]  ¹⁹ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ²⁰ tn Or “A voice.”

[3:3]  ²¹ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ²² sn A quotation from Isa 40:3.

[3:17]  ²³ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ²⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ²⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ²⁶ tn Grk “in whom.”

[3:17]  ²⁷ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[17:5]  ²⁸ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ²⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ³⁰ tn Or “surrounded.”

[17:5]  ³¹ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ³² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ³³ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[12:28]  ³⁴ tn Or “from the sky” (see note on 1:32).

[12:28]  ³⁵ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ³⁶ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ³⁷ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ³⁸ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[12:30]  ³⁹ tn Grk “Jesus answered and said.”

[12:30]  ⁴⁰ tn Or “for my sake.”

[12:2]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁴² tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ⁴³ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[1:17]  ⁴⁴ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ⁴⁵ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁶ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁷ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ⁴⁸ tn Heb “I know.”

[1:17]  ⁴⁹ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ⁵⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁵¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁵² tn Heb “striving of wind.”

[1:18]  ⁵³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁵⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁵⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁵⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.