Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ¹  of the whole earth do what is right?” ² 

Kejadian 19:12-16

19:12 Then the two visitors ³  said to Lot, “Who else do you have here? ⁴  Do you have ⁵  any sons-in-law, sons, daughters, or other relatives in the city? ⁶  Get them out of this ⁷  place 19:13 because we are about to destroy ⁸  it. The outcry against this place ⁹  is so great before the Lord that he ¹⁰  has sent us to destroy it.”

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ¹¹  He said, “Quick, get out of this place because the Lord is about to destroy ¹²  the city!” But his sons-in-law thought he was ridiculing them. ¹³ 

19:15 At dawn ¹⁴  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ¹⁵  or else you will be destroyed when the city is judged!” ¹⁶  19:16 When Lot ¹⁷  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ¹⁸  They led them away and placed them ¹⁹  outside the city.

Bilangan 16:26-27

16:26 And he said to the community, “Move away from the tents of these wicked ²⁰  men, and do not touch anything they have, lest you be destroyed because ²¹  of all their sins.” ²²  16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ²³  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 16:34

16:34 All the Israelites ²⁴  who were around them fled at their cry, ²⁵  for they said, “What if ²⁶  the earth swallows us too?”

Amsal 9:6

9:6 Abandon your foolish ways ²⁷  so that you may live, ²⁸ 

and proceed ²⁹  in the way of understanding.”

Kisah Para Rasul 2:40

2:40 With many other words he testified ³⁰  and exhorted them saying, “Save yourselves from this perverse ³¹  generation!”

Kisah Para Rasul 2:2

2:2 Suddenly ³²  a sound ³³  like a violent wind blowing ³⁴  came from heaven ³⁵  and filled the entire house where they were sitting.

Kolose 1:17

1:17 He himself is before all things and all things are held together ³⁶  in him.

Wahyu 18:14

18:14 (The ripe fruit ³⁷  you greatly desired ³⁸ 

has gone from you,

and all your luxury ³⁹  and splendor ⁴⁰ 

have gone from you –

they will never ever be found again!) ⁴¹ 

[18:25]  ¹ tn Or “ruler.”

[18:25]  ² sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[19:12]  ³ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

[19:12]  ⁴ tn Heb “Yet who [is there] to you here?”

[19:12]  ⁵ tn The words “Do you have” are supplied in the translation for stylistic reasons.

[19:12]  ⁶ tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

[19:12]  ⁷ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

[19:13]  ⁸ tn The Hebrew participle expresses an imminent action here.

[19:13]  ⁹ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ¹⁰ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[19:14]  ¹¹ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ¹² tn The Hebrew active participle expresses an imminent action.

[19:14]  ¹³ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[19:15]  ¹⁴ tn Heb “When dawn came up.”

[19:15]  ¹⁵ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ¹⁶ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[19:16]  ¹⁷ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ¹⁸ tn Heb “in the compassion of the Lord to them.”

[19:16]  ¹⁹ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[16:26]  ²⁰ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ²¹ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ²² sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[16:27]  ²³ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[16:34]  ²⁴ tn Heb “all Israel.”

[16:34]  ²⁵ tn Heb “voice.”

[16:34]  ²⁶ tn Heb “lest.”

[9:6]  ²⁷ tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).

[9:6]  ²⁸ tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.

[9:6]  ²⁹ tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).

[2:40]  ³⁰ tn Or “warned.”

[2:40]  ³¹ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:2]  ³² 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]  ³³ tn Or “a noise.”

[2:2]  ³⁴ 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]  ³⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[1:17]  ³⁶ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[18:14]  ³⁷ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ³⁸ tn Grk “you desired in your soul.”

[18:14]  ³⁹ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ⁴⁰ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ⁴¹ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.