Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹  God for what had happened.

Kisah Para Rasul 4:29-30

4:29 And now, Lord, pay attention to ²  their threats, and grant ³  to your servants ⁴  to speak your message ⁵  with great courage, ⁶  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁷  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:24

5:24 Now when the commander ⁸  of the temple guard ⁹  and the chief priests heard this report, ¹⁰  they were greatly puzzled concerning it, ¹¹  wondering what this could ¹²  be.

Kisah Para Rasul 5:28

5:28 saying, “We gave ¹³  you strict orders ¹⁴  not to teach in this name. ¹⁵  Look, ¹⁶  you have filled Jerusalem ¹⁷  with your teaching, and you intend to bring this man’s blood ¹⁸  on us!”

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ¹⁹  Then ²⁰  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 5:2

5:2 He ²¹  kept back for himself part of the proceeds with his wife’s knowledge; he brought ²²  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 25:15-16

25:15 When I was in Jerusalem, ²³  the chief priests and the elders of the Jews informed ²⁴  me about him, ²⁵  asking for a sentence of condemnation ²⁶  against him. 25:16 I answered them ²⁷  that it was not the custom of the Romans to hand over anyone ²⁸  before the accused had met his accusers face to face ²⁹  and had been given ³⁰  an opportunity to make a defense against the accusation. ³¹ 

Yesaya 30:8-11

30:8 Now go, write it ³²  down on a tablet in their presence, ³³ 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ³⁴ 

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ³⁵ 

30:10 They ³⁶  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ³⁷ 

Tell us nice things,

relate deceptive messages. ³⁸ 

30:11 Turn aside from the way,

stray off the path. ³⁹ 

Remove from our presence the Holy One of Israel.” ⁴⁰ 

Yeremia 20:1-3

Jeremiah is Flogged and Put in A Cell

20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security ⁴¹  in the Lord’s temple. 20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ⁴²  Then he put him in the stocks ⁴³  which were at the Upper Gate of Benjamin in the Lord’s temple. ⁴⁴  20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ ⁴⁵ 

Yeremia 29:25-32

29:25 that the Lord God of Israel who rules over all ⁴⁶  has a message for him. ⁴⁷  Tell him, ⁴⁸  ‘On your own initiative ⁴⁹  you sent a letter ⁵⁰  to the priest Zephaniah son of Maaseiah ⁵¹  and to all the other priests and to all the people in Jerusalem. ⁵²  In your letter you said to Zephaniah, ⁵³  29:26 “The Lord has made you priest in place of Jehoiada. ⁵⁴  He has put you in charge in the Lord’s temple of controlling ⁵⁵  any lunatic ⁵⁶  who pretends to be a prophet. ⁵⁷  And it is your duty to put any such person in the stocks ⁵⁸  with an iron collar around his neck. ⁵⁹  29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! ⁶⁰  29:28 For he has even sent a message to us here in Babylon. He wrote and told us, ⁶¹  “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” ⁶² 

29:29 Zephaniah the priest read that letter to the prophet Jeremiah. ⁶³  29:30 Then the Lord spoke to Jeremiah. 29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. ⁶⁴  29:32 Because he has done this,” ⁶⁵  the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” ⁶⁶ 

Yeremia 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ⁶⁷  the soldiers who are left in the city as well as all the other people there by these things he is saying. ⁶⁸  This ⁶⁹  man is not seeking to help these people but is trying to harm them.” ⁷⁰ 

Amos 2:12

2:12 “But you made the Nazirites drink wine; ⁷¹ 

you commanded the prophets, ‘Do not prophesy!’

Amos 7:12-17

7:12 Amaziah then said to Amos, “Leave, you visionary! ⁷²  Run away to the land of Judah! Earn your living ⁷³  and prophesy there! 7:13 Don’t prophesy at Bethel ⁷⁴  any longer, for a royal temple and palace are here!” ⁷⁵ 

7:14 Amos replied ⁷⁶  to Amaziah, “I was not a prophet by profession. ⁷⁷  No, ⁷⁸  I was a herdsman who also took care of ⁷⁹  sycamore fig trees. ⁸⁰  7:15 Then the Lord took me from tending ⁸¹  flocks and gave me this commission, ⁸²  ‘Go! Prophesy to my people Israel!’ 7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ⁸³  against the family of Isaac!’

7:17 “Therefore this is what the Lord says:

‘Your wife will become a prostitute in the streets ⁸⁴ 

and your sons and daughters will die violently. ⁸⁵ 

Your land will be given to others ⁸⁶ 

and you will die in a foreign ⁸⁷  land.

Israel will certainly be carried into exile ⁸⁸  away from its land.’”

Mikha 2:6-7

2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. ⁸⁹ 

‘These prophets should not preach of such things;

we will not be overtaken by humiliation.’ ⁹⁰ 

2:7 Does the family ⁹¹  of Jacob say, ⁹² 

‘The Lord’s patience ⁹³  can’t be exhausted –

he would never do such things’? ⁹⁴ 

To be sure, my commands bring a reward

for those who obey them, ⁹⁵ 

Matius 27:64

27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ⁹⁶  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.”

Yohanes 11:47-48

11:47 So the chief priests and the Pharisees ⁹⁷  called the council ⁹⁸  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁹⁹  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁰⁰  and our nation.”

Yohanes 11:1

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ¹⁰¹ 

Yohanes 2:15-16

2:15 So he made a whip of cords ¹⁰²  and drove them all out of the temple courts, ¹⁰³  with the sheep and the oxen. He scattered the coins of the money changers ¹⁰⁴  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹⁰⁵  my Father’s house a marketplace!” ¹⁰⁶ 

[4:21]  ¹ tn Or “glorifying.”

[4:29]  ² tn Or “Lord, take notice of.”

[4:29]  ³ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁵ tn Grk “word.”

[4:29]  ⁶ tn Or “with all boldness.”

[4:30]  ⁷ tn The miraculous nature of these signs is implied in the context.

[5:24]  ⁸ tn Or “captain.”

[5:24]  ⁹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹⁰ tn Grk “heard these words.”

[5:24]  ¹¹ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹² tn The optative verb here expresses confused uncertainty.

[5:28]  ¹³ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹⁴ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁵ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁶ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁸ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:40]  ¹⁹ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ²⁰ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[5:2]  ²¹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ²² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[25:15]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ²⁴ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ²⁵ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ²⁶ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ²⁷ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ²⁸ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ²⁹ tn Or “has met his accusers in person.”

[25:16]  ³⁰ tn Grk “and receives.”

[25:16]  ³¹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[30:8]  ³² tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ³³ tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ³⁴ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[30:9]  ³⁵ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[30:10]  ³⁶ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ³⁷ tn Heb “Do not see for us right things.”

[30:10]  ³⁸ tn Heb “Tell us smooth things, see deceptive things.”

[30:11]  ³⁹ sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  ⁴⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[20:1]  ⁴¹ tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27 where this official appears to have been in charge of maintaining order in the temple.

[20:1]  sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying.

[20:2]  ⁴² tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ⁴³ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ⁴⁴ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[20:3]  ⁴⁵ tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.

[20:3]  sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the Lord’s authority. The same phrase occurs in Jer 6:25; 46:5; 49:29 which are all in the context of war. In ancient Israelite culture the change in name denoted a change in status or destiny. See, for example, the shift from Jacob (“He grabs the heel” and “Cheater” or “Deceiver,” Gen 25:26; 27:36) to Israel (“He perseveres with God,” Gen 32:28).

[29:25]  ⁴⁶ tn Heb “Yahweh of armies, the God of Israel.”

[29:25]  sn See study notes on 2:19 and 7:3 for the explanation of this title.

[29:25]  ⁴⁷ tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.

[29:25]  ⁴⁸ sn Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).

[29:25]  ⁴⁹ tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.

[29:25]  ⁵⁰ tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.

[29:25]  ⁵¹ sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the Lord’s will from Jeremiah by Zedekiah on two separate occasions (Jer 21:1; 37:3).

[29:25]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:25]  ⁵³ tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28.

[29:26]  ⁵⁴ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ⁵⁵ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ⁵⁶ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ⁵⁷ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ⁵⁸ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ⁵⁹ tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[29:27]  ⁶⁰ tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.

[29:28]  ⁶¹ tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.

[29:28]  ⁶² sn See v. 5.

[29:29]  ⁶³ tn Heb “in the ears of Jeremiah the prophet.”

[29:31]  ⁶⁴ tn Or “is giving you false assurances.”

[29:32]  ⁶⁵ tn Heb “Therefore.”

[29:32]  ⁶⁶ sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.

[38:4]  ⁶⁷ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ⁶⁸ tn Heb “by saying these things.”

[38:4]  ⁶⁹ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ⁷⁰ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[2:12]  ⁷¹ sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[7:12]  ⁷² tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ⁷³ tn Heb “Eat bread there.”

[7:13]  ⁷⁴ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁷⁵ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[7:14]  ⁷⁶ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ⁷⁷ tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

[7:14]  ⁷⁸ tn Heb “for.”

[7:14]  ⁷⁹ tn Heb “gashed”; or “pierced.”

[7:14]  sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

[7:14]  ⁸⁰ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).

[7:15]  ⁸¹ tn Heb “from [following] after.”

[7:15]  ⁸² tn Heb “and the Lord said to me.”

[7:16]  ⁸³ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

[7:17]  ⁸⁴ tn Heb “in the city,” that is, “in public.”

[7:17]  ⁸⁵ tn Heb “will fall by the sword.”

[7:17]  ⁸⁶ tn Heb “will be divided up with a [surveyor’s] measuring line.”

[7:17]  ⁸⁷ tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).

[7:17]  ⁸⁸ tn See the note on the word “exile” in 5:5.

[2:6]  ⁸⁹ tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the Lord’s prophets not to “foam at the mouth,” which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as “foaming at the mouth.”

[2:6]  ⁹⁰ tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their “foaming at the mouth” and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of “foam at the mouth” is the Lord’s prophets. In the second line יִסַּג (yissag, a Niphal imperfect from סוּג, sug, “to remove”) is emended to יַסִּגֵנוּ (yassigenu; a Hiphil imperfect from נָסַג/נָשַׂג, nasag/nasag, “to reach; to overtake”).

[2:6]  tn Heb “they should not foam at the mouth concerning these things, humiliation will not be removed.”

[2:7]  ⁹¹ tn Heb “house” (so many English versions); CEV “descendants.’

[2:7]  ⁹² tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

[2:7]  ⁹³ tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

[2:7]  ⁹⁴ tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

[2:7]  ⁹⁵ tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”

[27:64]  ⁹⁶ tn Grk “him.”

[11:47]  ⁹⁷ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁹⁸ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁹⁹ tn Grk “If we let him do thus.”

[11:48]  ¹⁰⁰ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:1]  ¹⁰¹ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[2:15]  ¹⁰² tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹⁰³ tn Grk “the temple.”

[2:15]  ¹⁰⁴ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ¹⁰⁵ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁰⁶ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.