Keluaran 1:17

1:17 But ¹  the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. ² 

Keluaran 1:21

1:21 And because the midwives feared God, he made ³  households ⁴  for them.

Keluaran 23:1-2

Justice

23:1 ⁵ “You must not give ⁶  a false report. ⁷  Do not make common cause ⁸  with the wicked ⁹  to be a malicious ¹⁰  witness.

23:2 “You must not follow a crowd ¹¹  in doing evil things; ¹²  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ¹³ 

Imamat 19:15

Justice, Love, and Propriety

19:15 “‘You ¹⁴  must not deal unjustly in judgment: ¹⁵  you must neither show partiality to the poor nor honor the rich. ¹⁶  You must judge your fellow citizen fairly. ¹⁷ 

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

1 Samuel 22:17

22:17 Then the king said to the messengers ¹⁸  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ¹⁹  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ²⁰  the priests of the Lord.

1 Samuel 23:20

23:20 Now at your own discretion, ²¹  O king, come down. Delivering him into the king’s hand will be our responsibility.”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

Kisah Para Rasul 10:6-7

10:6 This man is staying as a guest with a man named Simon, a tanner, ²²  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ²³  called two of his personal servants ²⁴  and a devout soldier from among those who served him, ²⁵ 

Kisah Para Rasul 10:2

10:2 He ²⁶  was a devout, God-fearing man, ²⁷  as was all his household; he did many acts of charity for the people ²⁸  and prayed to God regularly.

Kisah Para Rasul 24:21

24:21 other than ²⁹  this one thing ³⁰  I shouted out while I stood before ³¹  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ³² 

Amsal 29:12

29:12 If a ruler listens to ³³  lies, ³⁴ 

all his ministers ³⁵  will be wicked. ³⁶ 

Amsal 29:26

29:26 Many people seek the face ³⁷  of a ruler,

but it is from the Lord that one receives justice. ³⁸ 

Daniel 3:18-25

3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ³⁹  toward Shadrach, Meshach, and Abednego. He gave orders ⁴⁰  to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong ⁴¹  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ⁴²  and were thrown into the furnace ⁴³  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ⁴⁴  Shadrach, Meshach, and Abednego were killed ⁴⁵  by the leaping flames. ⁴⁶  3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁴⁷  of blazing fire while still securely bound. ⁴⁸ 

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁴⁹  into ⁵⁰  the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ⁵¹ 

Hosea 5:11

5:11 Ephraim will be oppressed, ⁵²  crushed ⁵³  under judgment, ⁵⁴ 

because he was determined to pursue worthless idols. ⁵⁵ 

Mikha 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ⁵⁶ 

you follow their policies. ⁵⁷ 

Therefore I will make you an appalling sight, ⁵⁸ 

the city’s ⁵⁹  inhabitants will be taunted derisively, ⁶⁰ 

and nations will mock all of you.” ⁶¹ 

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ⁶²  they went back by another route to their own country.

Matius 2:16

2:16 When Herod ⁶³  saw that he had been tricked by the wise men, he became enraged. He sent men ⁶⁴  to kill all the children in Bethlehem ⁶⁵  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ⁶⁶  “Whether it is right before God to obey ⁶⁷  you rather than God, you decide,

Kisah Para Rasul 5:29

5:29 But Peter and the apostles replied, ⁶⁸  “We must obey ⁶⁹  God rather than people. ⁷⁰ 

[1:17]  ¹ tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.

[1:17]  ² tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.

[1:21]  ³ tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.

[1:21]  ⁴ tn Or “families”; Heb “houses.”

[23:1]  ⁵ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ⁶ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ⁷ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁸ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁹ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ¹⁰ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[23:2]  ¹¹ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ¹² tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ¹³ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[19:15]  ¹⁴ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ¹⁵ tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ¹⁶ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ¹⁷ tn Heb “In righteousness you shall judge your fellow citizen.”

[22:17]  ¹⁸ tn Heb “runners.”

[22:17]  ¹⁹ tn Heb “their hand is.”

[22:17]  ²⁰ tn Heb “to extend their hand to harm.”

[23:20]  ²¹ tn Heb “to all the desire of your soul.”

[10:6]  ²² tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ²³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²⁴ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ²⁵ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:2]  ²⁶ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁷ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁸ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[24:21]  ²⁹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ³⁰ tn Grk “one utterance.”

[24:21]  ³¹ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ³² sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[29:12]  ³³ tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”

[29:12]  sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.

[29:12]  ³⁴ tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”

[29:12]  ³⁵ tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.

[29:12]  ³⁶ sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).

[29:26]  ³⁷ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ³⁸ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

[3:19]  ³⁹ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ⁴⁰ tn Aram “he answered and said.”

[3:20]  ⁴¹ tn This is sometimes taken as a comparative: “[some of the] strongest.”

[3:21]  ⁴² sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ⁴³ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ⁴⁴ tn Aram “caused to go up.”

[3:22]  ⁴⁵ tn The Aramaic verb is active.

[3:22]  ⁴⁶ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[3:23]  ⁴⁷ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁴⁸ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:24]  ⁴⁹ tn Aram “we threw…bound.”

[3:24]  ⁵⁰ tn Aram “into the midst of.”

[3:25]  ⁵¹ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[5:11]  ⁵² tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

[5:11]  ⁵³ sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

[5:11]  ⁵⁴ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

[5:11]  ⁵⁵ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[6:16]  ⁵⁶ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ⁵⁷ tn Heb “and you walk in their plans.”

[6:16]  sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

[6:16]  ⁵⁸ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16]  ⁵⁹ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ⁶⁰ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ⁶¹ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

[6:16]  tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.

[2:12]  ⁶² sn See the note on King Herod in 2:1.

[2:16]  ⁶³ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ⁶⁴ tn Or “soldiers.”

[2:16]  ⁶⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[4:19]  ⁶⁶ tn Grk “answered and said to them.”

[4:19]  ⁶⁷ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[5:29]  ⁶⁸ tn Grk “apostles answered and said.”

[5:29]  ⁶⁹ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁷⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).