Yesaya 37:30

37:30 ¹ “This will be your reminder that I have spoken the truth: ²  This year you will eat what grows wild, ³  and next year ⁴  what grows on its own. But the year after that ⁵  you will plant seed and harvest crops; you will plant vines and consume their produce. ⁶ 

Yesaya 38:7-8

38:7 Isaiah replied, ⁷  “This is your sign from the Lord confirming that the Lord will do what he has said: 38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” ⁸  And then the shadow went back ten steps. ⁹ 

Yesaya 38:22

38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Yudas 1:1-2

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Kisah Para Rasul 20:8-11

20:8 (Now there were many lamps ¹⁶  in the upstairs room where we were meeting.) ¹⁷  20:9 A young man named Eutychus, who was sitting in the window, ¹⁸  was sinking ¹⁹  into a deep sleep while Paul continued to speak ²⁰  for a long time. Fast asleep, ²¹  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ²²  threw himself ²³  on the young man, ²⁴  put his arms around him, ²⁵  and said, “Do not be distressed, for he is still alive!” ²⁶  20:11 Then Paul ²⁷  went back upstairs, ²⁸  and after he had broken bread and eaten, he talked with them ²⁹  a long time, until dawn. Then he left.

Yeremia 19:1

An Object Lesson from a Broken Clay Jar

19:1 The Lord told Jeremiah, ³⁰  “Go and buy a clay jar from a potter. ³¹  Take with you ³²  some of the leaders of the people and some of the leaders ³³  of the priests.

Yeremia 19:10

19:10 The Lord continued, ³⁴  “Now break the jar in front of those who have come here with you.

Yeremia 51:63-64

51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. ³⁵  51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments ³⁶  I am ready to bring upon her; they will grow faint.’”

The prophecies of Jeremiah end here. ³⁷ 

Matius 12:38-40

The Sign of Jonah

12:38 Then some of the experts in the law ³⁸  along with some Pharisees ³⁹  answered him, ⁴⁰  “Teacher, we want to see a sign ⁴¹  from you.” 12:39 But he answered them, ⁴²  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish ⁴³  for three days and three nights, ⁴⁴  so the Son of Man will be in the heart of the earth for three days and three nights.

Matius 16:1-4

The Demand for a Sign

16:1 Now when the Pharisees ⁴⁵  and Sadducees ⁴⁶  came to test Jesus, ⁴⁷  they asked him to show them a sign from heaven. ⁴⁸  16:2 He ⁴⁹  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ⁵⁰  You know how to judge correctly the appearance of the sky, ⁵¹  but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁵²  he left them and went away.

[37:30]  ¹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ² tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ³ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ⁴ tn Heb “and in the second year” (so ASV).

[37:30]  ⁵ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ⁶ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[38:7]  ⁷ tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.

[38:8]  ⁸ tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”

[38:8]  sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.

[38:8]  ⁹ tn Heb “and the sun returned ten steps on the steps which it had gone down.”

[1:1]  ¹⁰ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹² sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹³ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁴ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[20:8]  ¹⁶ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ¹⁷ sn This is best taken as a parenthetical note by the author.

[20:9]  ¹⁸ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁹ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ²⁰ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ²¹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ²² tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ²³ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ²⁴ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ²⁵ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ²⁶ tn Grk “for his life is in him” (an idiom).

[20:11]  ²⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ²⁸ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ²⁹ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[19:1]  ³⁰ tn The word “Jeremiah” is not in the text. Some Hebrew mss and some of the versions have “to me.” This section, 19:1–20:6 appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1-3. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text which had no referent. They are like the translational addition that has been supplied on the basis of contextual indicators.

[19:1]  ³¹ tn Heb “an earthenware jar of the potter.”

[19:1]  sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.

[19:1]  ³² tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.

[19:1]  ³³ tn Heb “elders” both here and before “of the people.”

[19:1]  sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).

[19:10]  ³⁴ tn The words “And the Lord continued” are not in the text. However, they are necessary to take us clearly back to the flow of the narrative begun in vv. 1-2 and interrupted by the long speech in vv. 3-9.

[51:63]  ³⁵ tn The word “River” is not in the Hebrew text, but has been supplied for clarity.

[51:64]  ³⁶ tn Or “disaster”; or “calamity.”

[51:64]  ³⁷ sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.

[12:38]  ³⁸ tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ³⁹ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  sn See the note on Pharisees in 3:7.

[12:38]  ⁴⁰ tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.

[12:38]  ⁴¹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:39]  ⁴² tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[12:40]  ⁴³ tn Grk “large sea creature.”

[12:40]  ⁴⁴ sn A quotation from Jonah 1:17.

[16:1]  ⁴⁵ sn See the note on Pharisees in 3:7.

[16:1]  ⁴⁶ sn See the note on Sadducees in 3:7.

[16:1]  ⁴⁷ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁴⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[16:2]  ⁴⁹ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:3]  ⁵⁰ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ⁵¹ tn Grk “The face of the sky you know how to discern.”

[16:4]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.