Hakim-hakim 5:7

5:7 Warriors ¹  were scarce, ² 

they were scarce in Israel,

until you ³  arose, Deborah,

until you arose as a motherly protector ⁴  in Israel.

Kejadian 6:17

6:17 I am about to bring ⁵  floodwaters ⁶  on the earth to destroy ⁷  from under the sky all the living creatures that have the breath of life in them. ⁸  Everything that is on the earth will die,

Kejadian 9:9

9:9 “Look! I now confirm ⁹  my covenant with you and your descendants after you ¹⁰ 

Keluaran 31:6

31:6 Moreover, ¹¹  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ¹²  that they may make ¹³  everything I have commanded you:

Imamat 26:28

26:28 I will walk in hostile rage against you ¹⁴  and I myself will also discipline you seven times on account of your sins.

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹⁵  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹⁶  it, for I am the Lord your God.

Kisah Para Rasul 18:22

18:22 and when he arrived ¹⁷  at Caesarea, ¹⁸  he went up and greeted ¹⁹  the church at Jerusalem ²⁰  and then went down to Antioch. ²¹ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ²²  both Jews and Greeks, heard the word of the Lord. ²³ 

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ²⁴  Sceva, a Jewish high priest, were doing this.) ²⁵ 

Ezra 7:21

7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of ²⁶  Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you –

[5:7]  ¹ tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

[5:7]  ² tn Or “ceased.”

[5:7]  ³ tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

[5:7]  ⁴ tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).

[6:17]  ⁵ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁶ tn Heb “the flood, water.”

[6:17]  ⁷ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁸ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[9:9]  ⁹ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ¹⁰ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[31:6]  ¹¹ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ¹² tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

[31:6]  ¹³ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[26:28]  ¹⁴ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[26:1]  ¹⁵ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹⁶ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[18:22]  ¹⁷ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ¹⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ¹⁹ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ²⁰ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ²¹ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[19:10]  ²² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ²³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:14]  ²⁴ tn Grk “a certain Sceva.”

[19:14]  ²⁵ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[7:21]  ²⁶ tn Aram “who are in.”