2 Raja-raja 19:34

19:34 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.’” ¹ 

2 Raja-raja 19:2

19:2 He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ²  clothed in sackcloth, with this message to the prophet Isaiah son of Amoz:

1 Samuel 7:12-13

7:12 Samuel took a stone and placed it between Mizpah and Shen. ³  He named it Ebenezer, ⁴  saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

1 Samuel 7:15

7:15 So Samuel led ⁵  Israel all the days of his life.

1 Samuel 7:1

7:1 Then the people ⁶  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ⁷  the word of God. ⁸ 

Kisah Para Rasul 15:4-5

15:4 When they arrived in Jerusalem, they were received ⁹  by the church and the apostles and the elders, and they reported ¹⁰  all the things God had done with them. ¹¹  15:5 But some from the religious party of the Pharisees ¹²  who had believed stood up and said, “It is necessary ¹³  to circumcise the Gentiles ¹⁴  and to order them to observe ¹⁵  the law of Moses.”

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁶  with them, the church ¹⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁸  the apostles and elders in Jerusalem ¹⁹  about this point of disagreement. ²⁰ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²¹  and arrived at Ptolemais, ²²  and when we had greeted the brothers, we stayed with them for one day.

Yesaya 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ²³  Look, this ²⁴  young woman ²⁵  is about to conceive ²⁶  and will give birth to a son. You, young woman, will name him ²⁷  Immanuel. ²⁸ 

Yesaya 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ²⁹ 

Yeremia 33:25-26

33:25 But I, the Lord, make the following promise: ³⁰  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ³¹  I will restore them ³²  and show mercy to them.”

Hosea 11:9

11:9 I cannot carry out ³³  my fierce anger!

I cannot totally destroy Ephraim!

Because I am God, and not man – the Holy One among you –

I will not come in wrath!

Lukas 1:32-33

1:32 He ³⁴  will be great, ³⁵  and will be called the Son of the Most High, ³⁶  and the Lord God will give him the throne of his father ³⁷  David. 1:33 He ³⁸  will reign over the house of Jacob ³⁹  forever, and his kingdom will never end.”

[19:34]  ¹ tn Heb “for my sake and for the sake of David my servant.”

[19:2]  ² tn Heb “elders of the priests.”

[7:12]  ³ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁴ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:15]  ⁵ tn Heb “judged” (also in v. 17).

[7:1]  ⁶ tn Heb “men.”

[11:1]  ⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[15:4]  ⁹ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁰ tn Or “announced.”

[15:4]  ¹¹ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ¹² sn See the note on Pharisee in 5:34.

[15:5]  ¹³ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹⁴ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁵ tn Or “keep.”

[15:2]  ¹⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁷ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁰ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[21:7]  ²¹ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²² sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[7:14]  ²³ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ²⁴ tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ²⁵ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ²⁶ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ²⁷ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ²⁸ sn The name Immanuel means “God [is] with us.”

[37:35]  ²⁹ tn Heb “for my sake and for the sake of David my servant.”

[33:25]  ³⁰ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

[33:26]  ³¹ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ³² tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

[11:9]  ³³ tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.

[1:32]  ³⁴ tn Grk “this one.”

[1:32]  ³⁵ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³⁶ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ³⁷ tn Or “ancestor.”

[1:33]  ³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ³⁹ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.