1 Samuel 12:23

12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright.

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹  everything you requested. ²  I have given you a king. ³ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁴  many more days in Corinth, ⁵  said farewell to ⁶  the brothers and sailed away to Syria accompanied by ⁷  Priscilla and Aquila. ⁸  He ⁹  had his hair cut off ¹⁰  at Cenchrea ¹¹  because he had made a vow. ¹² 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹³  both Jews and Greeks, heard the word of the Lord. ¹⁴ 

Yehezkiel 9:10

9:10 But as for me, my eye will not pity them nor will I spare ¹⁵  them; I hereby repay them for what they have done.” ¹⁶ 

Amsal 28:4

28:4 Those who forsake the law ¹⁷  praise the wicked, ¹⁸ 

but those who keep the law contend ¹⁹  with them.

Hosea 14:8

14:8 O Ephraim, I do not want to have anything to do ²⁰  with idols anymore!

I will answer him and care for him.

I am like ²¹  a luxuriant cypress tree; ²² 

your fruitfulness comes from me! ²³ 

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁵ 

[12:1]  ¹ tn Heb “Look, I have listened to your voice.”

[12:1]  ² tn Heb “to all which you said to me.”

[12:1]  ³ tn Heb “and I have installed a king over you.”

[18:18]  ⁴ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁶ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁷ tn Grk “Syria, and with him.”

[18:18]  ⁸ sn See the note on Aquila in 18:2.

[18:18]  ⁹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁰ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹¹ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹² sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[19:10]  ¹³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[9:10]  ¹⁵ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:10]  ¹⁶ tn Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31.

[28:4]  ¹⁷ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ¹⁸ sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ¹⁹ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[14:8]  ²⁰ tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).

[14:8]  ²¹ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).

[14:8]  ²² tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”

[14:8]  ²³ tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”

[13:10]  ²⁴ tn Or “unscrupulousness.”

[13:10]  ²⁵ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.