Hakim-hakim 9:4

9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous ¹  men as his followers. ² 

Hakim-hakim 9:27

9:27 They went out to the field, harvested their grapes, ³  squeezed out the juice, ⁴  and celebrated. They came to the temple ⁵  of their god and ate, drank, and cursed Abimelech.

Hakim-hakim 8:33

Israel Returns to Baal-Worship

8:33 After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith ⁶  their god.

Hakim-hakim 8:1

8:1 The Ephraimites said to him, “Why have you done such a thing to us? You did not summon us ⁷  when you went to fight the Midianites!” They argued vehemently with him.

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁸  said to Philip, ⁹  “Get up and go south ¹⁰  on the road that goes down from Jerusalem ¹¹  to Gaza.” (This is a desert ¹²  road.) ¹³ 

Kisah Para Rasul 8:2

8:2 Some ¹⁴  devout men buried Stephen and made loud lamentation ¹⁵  over him. ¹⁶ 

Kisah Para Rasul 1:2-4

1:2 until the day he was taken up to heaven, ¹⁷  after he had given orders ¹⁸  by ¹⁹  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ²⁰  also, after his suffering, ²¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ²²  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ²³  he declared, ²⁴  “Do not leave Jerusalem, ²⁵  but wait there ²⁶  for what my ²⁷  Father promised, ²⁸  which you heard about from me. ²⁹ 

Mazmur 115:8

115:8 Those who make them will end up ³⁰  like them,

as will everyone who trusts in them.

Yesaya 28:15-18

28:15 For you say,

“We have made a treaty with death,

with Sheol ³¹  we have made an agreement. ³² 

When the overwhelming judgment sweeps by ³³ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ³⁴ 

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ³⁵  a stone in Zion,

an approved ³⁶  stone,

set in place as a precious cornerstone for the foundation. ³⁷ 

The one who maintains his faith will not panic. ³⁸ 

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ³⁹ 

the floodwaters will overwhelm the hiding place.

28:18 Your treaty with death will be dissolved; ⁴⁰ 

your agreement ⁴¹  with Sheol will not last. ⁴² 

When the overwhelming judgment sweeps by, ⁴³ 

you will be overrun by it. ⁴⁴ 

Yesaya 37:38

37:38 One day, ⁴⁵  as he was worshiping ⁴⁶  in the temple of his god Nisroch, ⁴⁷  his sons Adrammelech and Sharezer struck him down with the sword. ⁴⁸  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

[9:4]  ¹ tn Heb “empty and reckless.”

[9:4]  ² tn Heb “and they followed him.”

[9:27]  ³ tn Heb “vineyards.”

[9:27]  ⁴ tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.

[9:27]  ⁵ tn Heb “house.”

[8:33]  ⁶ sn Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted.

[8:1]  ⁷ tn Heb “by not summoning us.”

[8:26]  ⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁹ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ¹⁰ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ¹¹ 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.

[8:26]  ¹² tn Or “wilderness.”

[8:26]  ¹³ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:2]  ¹⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁵ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁶ tn Or “mourned greatly for him.”

[1:2]  ¹⁷ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ¹⁸ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ¹⁹ tn Or “through.”

[1:3]  ²⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²² tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ²³ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ²⁴ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁸ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²⁹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[115:8]  ³⁰ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

[115:8]  sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

[28:15]  ³¹ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³² tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³³ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ³⁴ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:16]  ³⁵ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ³⁶ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ³⁷ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ³⁸ tn Heb “will not hurry,” i.e., act in panic.

[28:17]  ³⁹ tn Heb “[the] refuge, [the] lie.” See v. 15.

[28:18]  ⁴⁰ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁴¹ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁴² tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁴³ tn See the note at v. 15.

[28:18]  ⁴⁴ tn Heb “you will become a trampling place for it.”

[37:38]  ⁴⁵ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ⁴⁶ 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]  ⁴⁷ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ⁴⁸ 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.