Ayub 11:13-14

11:13 “As for you, ¹  if you prove faithful, ² 

and if ³  you stretch out your hands toward him, ⁴ 

11:14 if ⁵  iniquity is in your hand – put it far away, ⁶ 

and do not let evil reside in your tents.

Mazmur 26:6

26:6 I maintain a pure lifestyle, ⁷ 

so I can appear before your altar, ⁸  O Lord,

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ⁹ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ¹⁰  Get up, ¹¹  be baptized, and have your sins washed away, ¹²  calling on his name.’ ¹³ 

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁴  that he was addressing ¹⁵  them in Aramaic, ¹⁶  they became even ¹⁷  quieter.) ¹⁸  Then ¹⁹  Paul said,

Kolose 1:1

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yakobus 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ²¹ 

Wahyu 7:14

7:14 So ²²  I said to him, “My lord, you know the answer.” ²³  Then ²⁴  he said to me, “These are the ones who have come out of the great tribulation. They ²⁵  have washed their robes and made them white in the blood of the Lamb!

[11:13]  ¹ tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ² tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ³ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ⁴ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[11:14]  ⁵ tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).

[11:14]  ⁶ tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.

[26:6]  ⁷ tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

[26:6]  ⁸ tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.

[4:14]  ⁹ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[22:16]  ¹⁰ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹¹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹² sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹³ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:2]  ¹⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁵ 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]  ¹⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:8]  ²¹ tn Or “two-minded” (the same description used in 1:8).

[7:14]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²³ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.