1 Samuel 13:13

13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed ¹  the commandment that the Lord your God gave ²  you. Had you done that, the Lord would have established your kingdom over Israel forever!

1 Samuel 15:22

15:22 Then Samuel said,

“Does the Lord take pleasure in burnt offerings and sacrifices

as much as he does in obedience? ³ 

Certainly, ⁴  obedience ⁵  is better than sacrifice;

paying attention is better than ⁶  the fat of rams.

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ⁷ 

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ⁸  learned about it ⁹  and fled to the Lycaonian cities of Lystra ¹⁰  and Derbe ¹¹  and the surrounding region.

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ¹²  Amphipolis ¹³  and Apollonia, ¹⁴  they came to Thessalonica, ¹⁵  where there was a Jewish synagogue. ¹⁶ 

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁷  and began to beat ¹⁸  him in front of the judgment seat. ¹⁹  Yet none of these things were of any concern ²⁰  to Gallio.

Kisah Para Rasul 18:2

18:2 There he ²¹  found ²²  a Jew named Aquila, ²³  a native of Pontus, ²⁴  who had recently come from Italy with his wife Priscilla, because Claudius ²⁵  had ordered all the Jews to depart from ²⁶  Rome. ²⁷  Paul approached ²⁸  them,

Kisah Para Rasul 1:16

1:16 “Brothers, ²⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³¹  after he had given orders ³²  by ³³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ³⁴  begged him not to go up to Jerusalem.

Yesaya 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ³⁵ 

confront Jacob’s family with their sin! ³⁶ 

Yeremia 1:10

1:10 Know for certain that ³⁷  I hereby give you the authority to announce to nations and kingdoms that they will be ³⁸  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” ³⁹ 

Yeremia 1:18

1:18 I, the Lord, ⁴⁰  hereby promise to make you ⁴¹  as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in ⁴²  the land, including the kings of Judah, its officials, its priests and all the people of the land.

Yeremia 5:14

5:14 Because of that, ⁴³  the Lord, the God who rules over all, ⁴⁴  said to me, ⁴⁵ 

“Because these people have spoken ⁴⁶  like this, ⁴⁷ 

I will make the words that I put in your mouth like fire.

And I will make this people like wood

which the fiery judgments you speak will burn up.” ⁴⁸ 

Yeremia 13:13

13:13 Then ⁴⁹  tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. ⁵⁰  I will also fill the kings from David’s dynasty, ⁵¹  the priests, the prophets, and the citizens of Jerusalem with stupor. ⁵² 

Yehezkiel 3:9

3:9 I have made your forehead harder than flint – like diamond! ⁵³  Do not fear them or be terrified of the looks they give you, ⁵⁴  for they are a rebellious house.”

Yehezkiel 43:3

43:3 It was like the vision I saw when he ⁵⁵  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

[13:13]  ¹ tn Or “kept.”

[13:13]  ² tn Heb “commanded.”

[15:22]  ³ tn Heb “as [in] listening to the voice of the Lord.”

[15:22]  ⁴ tn Heb “look.”

[15:22]  ⁵ tn Heb “listening.”

[15:22]  ⁶ tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).

[15:1]  ⁷ tn Heb “to the voice of the words of the Lord” (so KJV).

[14:6]  ⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁰ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ¹¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[17:1]  ¹² tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹³ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁴ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁵ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹⁶ sn See the note on synagogue in 6:9.

[18:17]  ¹⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁸ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁹ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁰ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:2]  ²¹ 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]  ²² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²³ 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]  ²⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²⁵ 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]  ²⁶ tn Or “to leave.”

[18:2]  ²⁷ map For location see JP4 A1.

[18:2]  ²⁸ tn Or “went to.”

[1:16]  ²⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³⁰ tn Grk “foretold by the mouth of.”

[1:2]  ³¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³³ tn Or “through.”

[21:12]  ³⁴ tn Or “the people there.”

[58:1]  ³⁵ tn Heb “declare to my people their rebellion.”

[58:1]  ³⁶ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[1:10]  ³⁷ tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

[1:10]  ³⁸ tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

[1:10]  ³⁹ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

[1:18]  ⁴⁰ tn See the note on “Jeremiah” at the beginning of v. 17.

[1:18]  ⁴¹ tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.

[1:18]  ⁴² tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.

[5:14]  ⁴³ tn Heb “Therefore.”

[5:14]  ⁴⁴ tn Heb “The Lord God of armies.” See the translator’s note at 2:19.

[5:14]  sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets.

[5:14]  ⁴⁵ tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.

[5:14]  ⁴⁶ tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.

[5:14]  ⁴⁷ tn Heb “this word.”

[5:14]  ⁴⁸ tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”

[13:13]  ⁴⁹ tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.

[13:13]  ⁵⁰ sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.

[13:13]  ⁵¹ tn Heb “who sit on David’s throne.”

[13:13]  ⁵² tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.

[3:9]  ⁵³ tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

[3:9]  ⁵⁴ tn Heb “of their faces.”

[43:3]  ⁵⁵ tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.