Hakim-hakim 9:15

9:15 The thornbush said to the trees, ‘If you really want to choose ¹  me as your king, then come along, find safety under my branches! ²  Otherwise ³  may fire blaze from the thornbush and consume the cedars of Lebanon!’

Hakim-hakim 9:20

9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!”

Hakim-hakim 9:1

Abimelech Murders His Brothers

9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. ⁴  He said to them and to his mother’s entire extended family, ⁵ 

1 Samuel 16:14-16

David Appears before Saul

16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit ⁶  from the Lord tormented him. 16:15 Then Saul’s servants said to him, “Look, an evil spirit from God is tormenting you!” 16:16 Let our lord instruct his servants who are here before you to look for a man who knows how to play the lyre. Then whenever the evil spirit from God comes upon you, he can play the lyre ⁷  and you will feel better.” ⁸ 

1 Samuel 18:9-10

18:9 So Saul was keeping an eye on David from that day onward.

18:10 The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre ⁹  that day. There was a spear in Saul’s hand,

1 Samuel 18:1

Saul Comes to Fear David

18:1 When David ¹⁰  had finished talking with Saul, Jonathan and David became bound together in close friendship. ¹¹  Jonathan loved David as much as he did his own life. ¹² 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ¹³  But she kept insisting that it was Peter, ¹⁴  and they kept saying, ¹⁵  “It is his angel!” ¹⁶ 

Kisah Para Rasul 22:22-23

The Roman Commander Questions Paul

22:22 The crowd ¹⁷  was listening to him until he said this. ¹⁸  Then ¹⁹  they raised their voices and shouted, ²⁰  “Away with this man ²¹  from the earth! For he should not be allowed to live!” ²²  22:23 While they were screaming ²³  and throwing off their cloaks ²⁴  and tossing dust ²⁵  in the air,

Kisah Para Rasul 22:2

22:2 (When they heard ²⁶  that he was addressing ²⁷  them in Aramaic, ²⁸  they became even ²⁹  quieter.) ³⁰  Then ³¹  Paul said,

Kisah Para Rasul 10:15

10:15 The voice ³²  spoke to him again, a second time, “What God has made clean, you must not consider ³³  ritually unclean!” ³⁴ 

Kisah Para Rasul 10:2

10:2 He ³⁵  was a devout, God-fearing man, ³⁶  as was all his household; he did many acts of charity for the people ³⁷  and prayed to God regularly.

Kisah Para Rasul 18:19-22

18:19 When they reached Ephesus, ³⁸  Paul ³⁹  left Priscilla and Aquila ⁴⁰  behind there, but he himself went ⁴¹  into the synagogue ⁴²  and addressed ⁴³  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁴⁴  18:21 but said farewell to ⁴⁵  them and added, ⁴⁶  “I will come back ⁴⁷  to you again if God wills.” ⁴⁸  Then ⁴⁹  he set sail from Ephesus, 18:22 and when he arrived ⁵⁰  at Caesarea, ⁵¹  he went up and greeted ⁵²  the church at Jerusalem ⁵³  and then went down to Antioch. ⁵⁴ 

Yesaya 19:2

19:2 “I will provoke civil strife in Egypt, ⁵⁵ 

brothers will fight with each other,

as will neighbors,

cities, and kingdoms. ⁵⁶ 

Yesaya 19:14

19:14 The Lord has made them undiscerning; ⁵⁷ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ⁵⁸ 

Yesaya 19:2

19:2 “I will provoke civil strife in Egypt, ⁵⁹ 

brothers will fight with each other,

as will neighbors,

cities, and kingdoms. ⁶⁰ 

Yesaya 2:11-12

2:11 Proud men will be brought low,

arrogant men will be humiliated; ⁶¹ 

the Lord alone will be exalted ⁶² 

in that day.

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ⁶³ 

for ⁶⁴  all the high and mighty,

for all who are proud – they will be humiliated;

[9:15]  ¹ tn Heb “are about to anoint [with oil].”

[9:15]  ² tn Heb “in my shade.”

[9:15]  ³ tn Heb “If not.”

[9:1]  ⁴ tn Heb “brothers.”

[9:1]  ⁵ tn Heb “to all the extended family of the house of the father of his mother.”

[16:14]  ⁶ tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”

[16:16]  ⁷ tn Heb “and he will play with his hand.”

[16:16]  ⁸ tn Heb “and it will be better for you.”

[18:10]  ⁹ tn The Hebrew text adds here “with his hand.”

[18:1]  ¹⁰ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[18:1]  ¹¹ tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ¹² tn Heb “like his [own] soul.”

[18:1]  sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.

[12:15]  ¹³ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ¹⁴ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ¹⁵ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ¹⁶ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[22:22]  ¹⁷ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁸ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹⁹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ²⁰ tn Grk “and said.”

[22:22]  ²¹ tn Grk “this one.”

[22:22]  ²² tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ²³ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ²⁴ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ²⁵ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:2]  ²⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ²⁷ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ²⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁹ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ³⁰ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ³¹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[10:15]  ³² tn Grk “And the voice.” 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.

[10:15]  ³³ tn Or “declare.”

[10:15]  ³⁴ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:2]  ³⁵ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ³⁶ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ³⁷ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[18:19]  ³⁸ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ³⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁴⁰ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴¹ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁴² sn See the note on synagogue in 6:9.

[18:19]  ⁴³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ⁴⁴ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ⁴⁵ tn Or “but took leave of.”

[18:21]  ⁴⁶ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁴⁷ tn Or “will return.”

[18:21]  ⁴⁸ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁴⁹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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.

[19:2]  ⁵⁵ tn Heb I will provoke Egypt against Egypt” (NAB similar).

[19:2]  ⁵⁶ tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.

[19:14]  ⁵⁷ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ⁵⁸ tn Heb “like the going astray of a drunkard in his vomit.”

[19:2]  ⁵⁹ tn Heb I will provoke Egypt against Egypt” (NAB similar).

[19:2]  ⁶⁰ tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.

[2:11]  ⁶¹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ⁶² tn Or “elevated”; CEV “honored.”

[2:12]  ⁶³ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ⁶⁴ tn Or “against” (NAB, NASB, NRSV).