Yehezkiel 33:7

33:7 “As for you, son of man, I have made you a watchman ¹  for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf.

Yehezkiel 33:2

33:2 “Son of man, speak to your people, ²  and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.

1 Samuel 18:24-27

18:24 When Saul’s servants reported what David had said, 18:25 Saul replied, “Here is what you should say to David: ‘There is nothing that the king wants as a price for the bride except a hundred Philistine foreskins, so that he can be avenged of his ³  enemies.’” (Now Saul was thinking that he could kill David by the hand of the Philistines.)

18:26 So his servants told David these things and David agreed ⁴  to become the king’s son-in-law. Now the specified time had not yet expired ⁵  18:27 when David, along with his men, went out ⁶  and struck down two hundred Philistine men. David brought their foreskins and presented all of them to the king so he could become the king’s son-in-law. Saul then gave him his daughter Michal in marriage.

1 Samuel 18:2

18:2 Saul retained David ⁷  on that day and did not allow him to return to his father’s house.

Kisah Para Rasul 9:17-20

9:17 So Ananias departed and entered the house, placed ⁸  his hands on Saul ⁹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁰  has sent me so that you may see again and be filled with the Holy Spirit.” ¹¹  9:18 Immediately ¹²  something like scales ¹³  fell from his eyes, and he could see again. He ¹⁴  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ¹⁵  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁶  saying, “This man is the Son of God.” ¹⁷ 

Yesaya 21:6-9

21:6 For this is what the sovereign master ¹⁸  has told me:

“Go, post a guard!

He must report what he sees.

21:7 When he sees chariots,

teams of horses, ¹⁹ 

riders on donkeys,

riders on camels,

he must be alert,

very alert.”

21:8 Then the guard ²⁰  cries out:

“On the watchtower, O sovereign master, ²¹ 

I stand all day long;

at my post

I am stationed every night.

21:9 Look what’s coming!

A charioteer,

a team of horses.” ²² 

When questioned, he replies, ²³ 

“Babylon has fallen, fallen!

All the idols of her gods lie shattered on the ground!”

Yesaya 56:9-10

The Lord Denounces Israel’s Paganism

56:9 All you wild animals in the fields, come and devour,

all you wild animals in the forest!

56:10 All their watchmen ²⁴  are blind,

they are unaware. ²⁵ 

All of them are like mute dogs,

unable to bark.

They pant, ²⁶  lie down,

and love to snooze.

Yesaya 62:6

62:6 I ²⁷  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ²⁸ 

You who pray to ²⁹  the Lord, don’t be silent!

Yeremia 51:12

51:12 Give the signal to attack Babylon’s wall! ³⁰ 

Bring more guards! ³¹ 

Post them all around the city! ³² 

Put men in ambush! ³³ 

For the Lord will do what he has planned.

He will do what he said he would do to the people of Babylon. ³⁴ 

Hosea 9:8

9:8 The prophet ³⁵  is a watchman ³⁶  over Ephraim ³⁷  on behalf of God, ³⁸ 

yet traps ³⁹  are laid for him along all of his paths; ⁴⁰ 

animosity rages against him in the land ⁴¹  of his God.

[33:7]  ¹ sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.

[33:2]  ² tn Heb “sons of your people.”

[18:25]  ³ tn Heb “the king’s.”

[18:26]  ⁴ tn Heb “and it was acceptable in the eyes of David.”

[18:26]  ⁵ tn Heb “the days were not fulfilled.”

[18:27]  ⁶ tn Heb “arose and went.”

[18:2]  ⁷ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[9:17]  ⁸ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁰ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹¹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ¹² tn Grk “And immediately.” 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.

[9:18]  ¹³ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ¹⁴ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ¹⁵ tn Grk “It happened that for several 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.

[9:20]  ¹⁶ sn See the note on synagogue in 6:9.

[9:20]  ¹⁷ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[21:6]  ¹⁸ tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

[21:7]  ¹⁹ tn Or “a pair of horsemen.”

[21:8]  ²⁰ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ²¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[21:9]  ²² tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

[21:9]  ²³ tn Heb “and he answered and said” (so KJV, ASV).

[56:10]  ²⁴ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ²⁵ tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ²⁶ tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.

[62:6]  ²⁷ sn The speaker here is probably the prophet.

[62:6]  ²⁸ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ²⁹ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[51:12]  ³⁰ tn Heb “Raise a banner against the walls of Babylon.”

[51:12]  ³¹ tn Heb “Strengthen the watch.”

[51:12]  ³² tn Heb “Station the guards.”

[51:12]  ³³ tn Heb “Prepare ambushes.”

[51:12]  sn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).

[51:12]  ³⁴ tn Heb “For the Lord has both planned and done what he said concerning the people living in Babylon,” i.e., “he has carried out what he planned.” Here is an obvious case where the perfects are to be interpreted as prophetic; the commands imply that the attack is still future.

[9:8]  ³⁵ tc The Leningrad Codex (the MT ms used for BHS) and Aleppo Codex both place the atnach (colon divider) after אלהי (“my God”) and connect נָבִיא (navi’, “prophet”) with the following colon. On the other hand, BHS suggests that נָבִיא (navi’, “prophet”) belongs with the first colon. For discussion of this syntactical problem, see F. I. Andersen and D. N. Freedman, Hosea (AB), 533-34.

[9:8]  ³⁶ tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.

[9:8]  ³⁷ tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.

[9:8]  ³⁸ tn Heb “with my God” (so ASV, NASB).

[9:8]  ³⁹ tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).

[9:8]  ⁴⁰ tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect נָבִיא (navi’, “prophet”) with this colon. On the other hand, BHS places נָבִיא (“prophet”) at the end of the preceding colon.

[9:8]  ⁴¹ tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).