Kejadian 2:14

2:14 The name of the third river is Tigris; it runs along the east side of Assyria. ¹  The fourth river is the Euphrates.

Kejadian 10:10-11

10:10 The primary regions ²  of his kingdom were Babel, ³  Erech, ⁴  Akkad, ⁵  and Calneh ⁶  in the land of Shinar. ⁷  10:11 From that land he went ⁸  to Assyria, ⁹  where he built Nineveh, ¹⁰  Rehoboth-Ir, ¹¹  Calah, ¹² 

Kejadian 11:9

11:9 That is why its name was called ¹³  Babel ¹⁴  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 11:2

11:2 When the people ¹⁵  moved eastward, ¹⁶  they found a plain in Shinar ¹⁷  and settled there.

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁸  who is ¹⁹  Lord of heaven and earth, does not live in temples made by human hands, ²⁰ 

Kisah Para Rasul 20:12

20:12 They took the boy home alive and were greatly ²¹  comforted.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ²²  and spoken many words of encouragement ²³  to the believers there, ²⁴  he came to Greece, ²⁵ 

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ²⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁷  will come back in the same way you saw him go into heaven.”

Ezra 4:9-10

4:9 From ²⁸  Rehum the commander, Shimshai the scribe, and the rest of their colleagues – the judges, the rulers, the officials, the secretaries, the Erechites, the Babylonians, the people of Susa (that is, ²⁹  the Elamites), 4:10 and the rest of nations whom the great and noble Ashurbanipal ³⁰  deported and settled in the cities ³¹  of Samaria and other places in Trans-Euphrates. ³² 

Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ³³  by my own mighty strength ³⁴  and for my majestic honor?”

[2:14]  ¹ tn Heb “Asshur” (so NEB, NIV).

[10:10]  ² tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ³ tn Or “Babylon.”

[10:10]  ⁴ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ⁵ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ⁶ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ⁷ sn Shinar is another name for Babylonia.

[10:11]  ⁸ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁹ tn Heb “Asshur.”

[10:11]  ¹⁰ sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ¹¹ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ¹² sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[11:9]  ¹³ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ¹⁴ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[11:2]  ¹⁵ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ¹⁶ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ¹⁷ tn Heb “in the land of Shinar.”

[11:2]  sn Shinar is the region of Babylonia.

[17:24]  ¹⁸ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ²⁰ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[20:12]  ²¹ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:2]  ²² tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²³ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²⁴ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁵ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:11]  ²⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[4:9]  ²⁸ tn Aram “then.” What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word “from” is not in the Aramaic text but has been supplied in the translation for clarity.

[4:9]  ²⁹ tn For the qere of the MT (דֶּהָיֵא, dehaye’, a proper name) it seems better to retain the Kethib דִּהוּא (dihu’, “that is”). See F. Rosenthal, Grammar, 25, §35; E. Vogt, Lexicon linguae aramaicae, 36.

[4:10]  ³⁰ tn Aram “Osnappar” (so ASV, NASB, NRSV), another name for Ashurbanipal.

[4:10]  sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 B.C. Around 645 B.C. he sacked the city of Susa, capital of Elam, and apparently some of these people were exiled to Samaria and other places.

[4:10]  ³¹ tc The translation reads with the ancient versions the plural בְּקֻרְיַהּ (bÿquryah, “in the cities”) rather than the singular (“in the city”) of the MT.

[4:10]  ³² tn Aram “beyond the river.” In Ezra this term is a technical designation for the region west of the Euphrates river.

[4:30]  ³³ tn Aram “house.”

[4:30]  ³⁴ tn Aram “by the might of my strength.”