Yeremia 7:33

7:33 Then the dead bodies of these people will be left on the ground for the birds and wild animals to eat. ¹  There will not be any survivors to scare them away.

Imamat 26:16

26:16 I for my part ²  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ³  You will sow your seed in vain because ⁴  your enemies will eat it. ⁵ 

Imamat 26:22

26:22 I will send the wild animals ⁶  against you and they will bereave you of your children, ⁷  annihilate your cattle, and diminish your population ⁸  so that your roads will become deserted.

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ⁹  Although ¹⁰  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ¹¹ 

Ulangan 28:26

28:26 Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ¹²  obey the Lord your God and are careful to observe all his commandments I am giving ¹³  you today, the Lord your God will elevate you above all the nations of the earth.

Kisah Para Rasul 21:23-24

21:23 So do what ¹⁴  we tell you: We have four men ¹⁵  who have taken ¹⁶  a vow; ¹⁷  21:24 take them and purify ¹⁸  yourself along with them and pay their expenses, ¹⁹  so that they may have their heads shaved. ²⁰  Then ²¹  everyone will know there is nothing in what they have been told ²²  about you, but that you yourself live in conformity with ²³  the law. ²⁴ 

Kisah Para Rasul 21:2

21:2 We found ²⁵  a ship crossing over to Phoenicia, ²⁶  went aboard, ²⁷  and put out to sea. ²⁸ 

Kisah Para Rasul 9:35-37

9:35 All ²⁹  those who lived in Lydda ³⁰  and Sharon ³¹  saw him, and they ³²  turned ³³  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ³⁴  there was a disciple named Tabitha (which in translation means ³⁵  Dorcas). ³⁶  She was continually doing good deeds and acts of charity. ³⁷  9:37 At that time ³⁸  she became sick ³⁹  and died. When they had washed ⁴⁰  her body, ⁴¹  they placed it in an upstairs room.

Yesaya 18:6

18:6 They will all be left ⁴²  for the birds of the hills

and the wild animals; ⁴³ 

the birds will eat them during the summer,

and all the wild animals will eat them during the winter.

Yesaya 56:9-10

The Lord Denounces Israel’s Paganism

56:9 All you wild animals in the fields, come and devour,

all you wild animals in the forest!

56:10 All their watchmen ⁴⁴  are blind,

they are unaware. ⁴⁵ 

All of them are like mute dogs,

unable to bark.

They pant, ⁴⁶  lie down,

and love to snooze.

Yehezkiel 14:21

14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem ⁴⁷  to kill both people and animals!

Wahyu 6:8

6:8 So ⁴⁸  I looked ⁴⁹  and here came ⁵⁰  a pale green ⁵¹  horse! The ⁵²  name of the one who rode it ⁵³  was Death, and Hades followed right behind. ⁵⁴  They ⁵⁵  were given authority over a fourth of the earth, to kill its population with the sword, ⁵⁶  famine, and disease, ⁵⁷  and by the wild animals of the earth.

Wahyu 19:17-18

19:17 Then ⁵⁸  I saw one angel standing in ⁵⁹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁶⁰ 

“Come, gather around for the great banquet ⁶¹  of God,

19:18 to eat ⁶²  your fill ⁶³  of the flesh of kings,

the flesh of generals, ⁶⁴ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁶⁵ 

and small and great!”

[7:33]  ¹ tn Heb “Their dead bodies will be food for the birds of the air and the beasts of the earth.”

[26:16]  ² tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ³ tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ⁵ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[26:22]  ⁶ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ⁷ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ⁸ tn Heb “and diminish you.”

[26:25]  ⁹ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ¹⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ¹¹ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[28:1]  ¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ¹³ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[21:23]  ¹⁴ tn Grk “do this that.”

[21:23]  ¹⁵ tn Grk “There are four men here.”

[21:23]  ¹⁶ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ¹⁷ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ¹⁸ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁹ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²⁰ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²¹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ²² tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²³ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²⁴ sn The law refers to the law of Moses.

[21:2]  ²⁵ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁶ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁷ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[9:35]  ²⁹ tn Grk “And all.” 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.

[9:35]  ³⁰ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ³¹ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ³² tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ³³ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ³⁴ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ³⁵ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ³⁶ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ³⁷ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ³⁸ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ³⁹ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁴⁰ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴¹ tn Grk “washed her,” but the reference is to her corpse.

[18:6]  ⁴² tn Heb “they will be left together” (so NASB).

[18:6]  ⁴³ tn Heb “the beasts of the earth” (so KJV, NASB).

[56:10]  ⁴⁴ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ⁴⁵ tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ⁴⁶ tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.

[14:21]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:8]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁴⁹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁵⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁵¹ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁵³ tn Grk “the one sitting on it.”

[6:8]  ⁵⁴ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁵⁷ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[19:17]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁵⁹ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁶⁰ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁶¹ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁶² tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁶³ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁶⁴ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁶⁵ tn See the note on the word “servants” in 1:1.