Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹  to humble yourself before me? ²  Release my people so that they may serve me!

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ³ The Lord said ⁴  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁵  these signs of mine before him, ⁶ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁷  they assumed Paul had brought him into the inner temple courts.) ⁸ 

Kisah Para Rasul 21:2

21:2 We found ⁹  a ship crossing over to Phoenicia, ¹⁰  went aboard, ¹¹  and put out to sea. ¹² 

Kisah Para Rasul 12:6-7

12:6 On that very night before Herod was going to bring him out for trial, ¹³  Peter was sleeping between two soldiers, bound with two chains, while ¹⁴  guards in front of the door were keeping watch ¹⁵  over the prison. 12:7 Suddenly ¹⁶  an angel of the Lord ¹⁷  appeared, and a light shone in the prison cell. He struck ¹⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁹  wrists. ²⁰ 

Kisah Para Rasul 12:12

12:12 When Peter ²¹  realized this, he went to the house of Mary, the mother of John Mark, ²²  where many people had gathered together and were praying.

Kisah Para Rasul 1:26

1:26 Then ²³  they cast lots for them, and the one chosen was Matthias; ²⁴  so he was counted with the eleven apostles. ²⁵ 

Kisah Para Rasul 1:12-13

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁶  from the mountain ²⁷  called the Mount of Olives ²⁸  (which is near Jerusalem, a Sabbath day’s journey ²⁹  away). 1:13 When ³⁰  they had entered Jerusalem, ³¹  they went to the upstairs room where they were staying. Peter ³²  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³³ 

Kisah Para Rasul 1:19

1:19 This ³⁴  became known to all who lived in Jerusalem, so that in their own language ³⁵  they called that field ³⁶  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:23

1:23 So they ³⁷  proposed two candidates: ³⁸  Joseph called Barsabbas (also called Justus) and Matthias.

Yehezkiel 6:9

6:9 Then your survivors will remember me among the nations where they are exiled. They will realize ³⁹  how I was crushed by their unfaithful ⁴⁰  heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves ⁴¹  because of the evil they have done and because of all their abominable practices.

Yehezkiel 20:43

20:43 And there you will remember your conduct ⁴²  and all your deeds by which you defiled yourselves. You will despise yourselves ⁴³  because of all the evil deeds you have done.

Matius 23:12

23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ⁴⁴  the one who humbles ⁴⁵  himself will be exalted.”

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁴⁶  rather than the Pharisee. ⁴⁷  For everyone who exalts ⁴⁸  himself will be humbled, but he who humbles himself will be exalted.”

Yakobus 4:6-9

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ⁴⁹  4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁵⁰  4:9 Grieve, mourn, ⁵¹  and weep. Turn your laughter ⁵²  into mourning and your joy into despair.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁵³  do the quarrels among you come from? Is it not from this, ⁵⁴  from your passions that battle inside you? ⁵⁵ 

Pengkhotbah 5:5-6

5:5 It is better for you not to vow

than to vow and not pay it. ⁵⁶ 

5:6 Do not let your mouth cause you ⁵⁷  to sin,

and do not tell the priest, ⁵⁸  “It was a mistake!” ⁵⁹ 

Why make God angry at you ⁶⁰ 

so that he would destroy the work of your hands?”

[10:3]  ¹ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ² tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[10:1]  ³ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ⁴ tn Heb “and Yahweh said.”

[10:1]  ⁵ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ⁶ tn Heb “in his midst.”

[21:29]  ⁷ tn Grk “whom.”

[21:29]  ⁸ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:2]  ⁹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁰ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹¹ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[12:6]  ¹³ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁴ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹⁵ tn Or “were guarding.”

[12:7]  ¹⁶ tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁸ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:12]  ²¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ²² tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[1:26]  ²³ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ²⁴ tn Grk “and the lot fell on Matthias.”

[1:26]  ²⁵ tn Or “he was counted as one of the apostles along with the eleven.”

[1:12]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁷ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ²⁸ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²⁹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³⁰ tn Grk “And when.” 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.

[1:13]  ³¹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³² sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³³ tn The words “were there” are not in the Greek text, but are implied.

[1:19]  ³⁴ tn Grk “And this.” 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.

[1:19]  ³⁵ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³⁶ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:23]  ³⁷ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ³⁸ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[6:9]  ³⁹ tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”

[6:9]  ⁴⁰ tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.

[6:9]  ⁴¹ tn Heb adds “in their faces.”

[20:43]  ⁴² tn Heb “ways.”

[20:43]  ⁴³ tn Heb “loathe yourselves in your faces.”

[14:11]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁴⁵ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ⁴⁶ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁴⁷ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁴⁸ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[4:6]  ⁴⁹ sn A quotation from Prov 3:34.

[4:8]  ⁵⁰ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁵¹ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁵² tn Grk “let your laughter be turned.”

[4:1]  ⁵³ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁵⁴ tn Grk “from here.”

[4:1]  ⁵⁵ tn Grk “in your members [i.e., parts of the body].”

[5:5]  ⁵⁶ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:6]  ⁵⁷ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ⁵⁸ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ⁵⁹ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ⁶⁰ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).