Keluaran 8:2

8:2 But if you refuse to release them, then I am going to plague ¹  all your territory with frogs. ² 

Keluaran 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Keluaran 16:1

The Provision of Manna

16:1 ³ When ⁴  they journeyed from Elim, the entire company ⁵  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ⁶  from the land of Egypt.

Kisah Para Rasul 21:23-24

21:23 So do what ⁷  we tell you: We have four men ⁸  who have taken ⁹  a vow; ¹⁰  21:24 take them and purify ¹¹  yourself along with them and pay their expenses, ¹²  so that they may have their heads shaved. ¹³  Then ¹⁴  everyone will know there is nothing in what they have been told ¹⁵  about you, but that you yourself live in conformity with ¹⁶  the law. ¹⁷ 

Kisah Para Rasul 21:2

21:2 We found ¹⁸  a ship crossing over to Phoenicia, ¹⁹  went aboard, ²⁰  and put out to sea. ²¹ 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ²²  he attempted to associate ²³  with the disciples, and they were all afraid of him, because they did not believe ²⁴  that he was a disciple.

Kisah Para Rasul 9:34-37

9:34 Peter ²⁵  said to him, “Aeneas, Jesus the Christ ²⁶  heals you. Get up and make your own bed!” ²⁷  And immediately he got up. 9:35 All ²⁸  those who lived in Lydda ²⁹  and Sharon ³⁰  saw him, and they ³¹  turned ³²  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ³³  there was a disciple named Tabitha (which in translation means ³⁴  Dorcas). ³⁵  She was continually doing good deeds and acts of charity. ³⁶  9:37 At that time ³⁷  she became sick ³⁸  and died. When they had washed ³⁹  her body, ⁴⁰  they placed it in an upstairs room.

Mazmur 107:40

107:40 He would pour ⁴¹  contempt upon princes,

and he made them wander in a wasteland with no road.

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁴² 

to humiliate all the dignitaries of the earth.

Yesaya 24:21-22

The Lord Will Become King

24:21 At that time ⁴³  the Lord will punish ⁴⁴ 

the heavenly forces in the heavens ⁴⁵ 

and the earthly kings on the earth.

24:22 They will be imprisoned in a pit, ⁴⁶ 

locked up in a prison,

and after staying there for a long time, ⁴⁷  they will be punished. ⁴⁸ 

Yesaya 37:38

37:38 One day, ⁴⁹  as he was worshiping ⁵⁰  in the temple of his god Nisroch, ⁵¹  his sons Adrammelech and Sharezer struck him down with the sword. ⁵²  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

Daniel 2:21-22

2:21 He changes times and seasons,

deposing some kings

and establishing others. ⁵³ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ⁵⁴ 

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

Daniel 4:32-33

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁵⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ⁵⁶  this pronouncement about ⁵⁷  Nebuchadnezzar came true. ⁵⁸  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ⁵⁹ 

Matius 2:12-13

2:12 After being warned in a dream not to return to Herod, ⁶⁰  they went back by another route to their own country.

The Escape to Egypt

2:13 After they had gone, an ⁶¹  angel of the Lord ⁶²  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ⁶³  is going to look for the child to kill him.”

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁶⁴  struck ⁶⁵  Herod ⁶⁶  down because he did not give the glory to God, and he was eaten by worms and died. ⁶⁷ 

[8:2]  ¹ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ² tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[8:2]  sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.

[16:1]  ³ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ⁴ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ⁵ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ⁶ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[21:23]  ⁷ tn Grk “do this that.”

[21:23]  ⁸ tn Grk “There are four men here.”

[21:23]  ⁹ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ¹⁰ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ¹¹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹² tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ¹⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ¹⁵ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹⁶ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹⁷ sn The law refers to the law of Moses.

[21:2]  ¹⁸ 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]  ¹⁹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁰ 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]  ²¹ 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.”

[9:26]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ²³ tn Or “join.”

[9:26]  ²⁴ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:34]  ²⁵ tn Grk “And Peter.” 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.

[9:34]  ²⁶ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ²⁷ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ²⁸ tn Grk “And all.” 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.

[9:35]  ²⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ³⁰ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ³¹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ³² sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ³³ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ³⁴ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ³⁵ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ³⁶ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ³⁷ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ³⁸ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ³⁹ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴⁰ tn Grk “washed her,” but the reference is to her corpse.

[107:40]  ⁴¹ tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.

[23:9]  ⁴² tn Heb “the pride of all the beauty.”

[24:21]  ⁴³ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:21]  ⁴⁴ tn Heb “visit [in judgment].”

[24:21]  ⁴⁵ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[24:22]  ⁴⁶ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ⁴⁷ tn Heb “and after a multitude of days.”

[24:22]  ⁴⁸ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[37:38]  ⁴⁹ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ⁵⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:38]  ⁵¹ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ⁵² sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[2:21]  ⁵³ tn Aram “kings.”

[2:21]  ⁵⁴ tn Aram “the knowers of understanding.”

[4:32]  ⁵⁵ tn Aram “until.”

[4:33]  ⁵⁶ tn Aram “hour.”

[4:33]  ⁵⁷ tn Or “on.”

[4:33]  ⁵⁸ tn Aram “was fulfilled.”

[4:33]  ⁵⁹ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[2:12]  ⁶⁰ sn See the note on King Herod in 2:1.

[2:13]  ⁶¹ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ⁶² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ⁶³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[12:23]  ⁶⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁶⁵ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁶⁶ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁶⁷ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).