Kejadian 15:17

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ¹  passed between the animal parts. ² 

Imamat 9:24

9:24 Then fire went out from the presence of the Lord ³  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ⁴ 

Bilangan 16:35

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

Yudas 1:21

1:21 maintain ⁶  yourselves in the love of God, while anticipating ⁷  the mercy of our Lord Jesus Christ that brings eternal life. ⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

Kisah Para Rasul 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ¹⁴  He was an eloquent speaker, ¹⁵  well-versed ¹⁶  in the scriptures.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁷  Paul ¹⁸  departed from ¹⁹  Athens ²⁰  and went to Corinth. ²¹ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²²  Paul ²³  departed from ²⁴  Athens ²⁵  and went to Corinth. ²⁶ 

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ²⁷  and after he had purified himself ²⁸  along with them, he went to the temple and gave notice ²⁹  of the completion of the days of purification, ³⁰  when ³¹  the sacrifice would be offered for each ³²  of them.

Kisah Para Rasul 21:2

21:2 We found ³³  a ship crossing over to Phoenicia, ³⁴  went aboard, ³⁵  and put out to sea. ³⁶ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ³⁷ 

Mazmur 20:3

20:3 May he take notice ³⁸  of your offerings;

may he accept ³⁹  your burnt sacrifice! (Selah)

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁴⁰  he was commended as righteous, because God commended him for his offerings. And through his faith ⁴¹  he still speaks, though he is dead.

[15:17]  ¹ sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ² tn Heb “these pieces.”

[9:24]  ³ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ⁴ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[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.

[1:21]  ⁶ tn Or “keep.”

[1:21]  ⁷ tn Or “waiting for.”

[1:21]  ⁸ tn Grk “unto eternal life.”

[1:1]  ⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[18:24]  ¹⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ¹⁵ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ¹⁶ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:1]  ¹⁷ tn Grk “After these things.”

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

[18:1]  ¹⁹ tn Or “Paul left.”

[18:1]  ²⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²¹ 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.

[18:1]  ²² tn Grk “After these things.”

[18:1]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁴ tn Or “Paul left.”

[18:1]  ²⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²⁶ 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.

[21:26]  ²⁷ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ²⁸ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ²⁹ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³⁰ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³¹ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³² tn Grk “for each one.”

[21:2]  ³³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[7:1]  ³⁷ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[20:3]  ³⁸ tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.

[20:3]  ³⁹ tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”

[11:4]  ⁴⁰ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁴¹ tn Or “through his sacrifice”; Grk “through it.”