Bilangan 16:29

16:29 If these men die a natural death, ¹  or if they share the fate ²  of all men, then the Lord has not sent me.

Ulangan 18:20-22

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ³  him to speak, or speaks in the name of other gods, that prophet must die. 18:21 Now if you say to yourselves, ⁴  ‘How can we tell that a message is not from the Lord?’ ⁵  – 18:22 whenever a prophet speaks in my ⁶  name and the prediction ⁷  is not fulfilled, ⁸  then I have ⁹  not spoken it; ¹⁰  the prophet has presumed to speak it, so you need not fear him.”

Ulangan 18:2

18:2 They ¹¹  will have no inheritance in the midst of their fellow Israelites; ¹²  the Lord alone is their inheritance, just as he had told them.

Kisah Para Rasul 1:10

1:10 As ¹³  they were still staring into the sky while he was going, suddenly ¹⁴  two men in white clothing stood near them

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁵  from the mountain ¹⁶  called the Mount of Olives ¹⁷  (which is near Jerusalem, a Sabbath day’s journey ¹⁸  away).

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ¹⁹ 

and brings to pass the announcements ²⁰  of his messengers,

who says about Jerusalem, ²¹  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

Yeremia 28:8-9

28:8 From earliest times, the prophets who preceded you and me invariably ²²  prophesied war, disaster, ²³  and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied ²⁴  peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”

Kisah Para Rasul 13:10-11

13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁵  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁶  13:11 Now ²⁷  look, the hand of the Lord is against ²⁸  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²⁹  and darkness came over ³⁰  him, and he went around seeking people ³¹  to lead him by the hand.

[16:29]  ¹ tn Heb “if like the death of every man they die.”

[16:29]  ² tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[18:20]  ³ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[18:21]  ⁴ tn Heb “in your heart.”

[18:21]  ⁵ tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.

[18:22]  ⁶ tn Heb “the Lord’s.” See note on the word “his” in v. 5.

[18:22]  ⁷ tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”

[18:22]  ⁸ tn Heb “does not happen or come to pass.”

[18:22]  ⁹ tn Heb “the Lord has.” See note on the word “his” in v. 5.

[18:22]  ¹⁰ tn Heb “that is the word which the Lord has not spoken.”

[18:2]  ¹¹ tn Heb “he” (and throughout the verse).

[18:2]  ¹² tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”

[1:10]  ¹³ tn Grk “And as.” 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.

[1:10]  ¹⁴ tn Grk “behold.”

[1:12]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁶ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁷ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹⁸ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[44:26]  ¹⁹ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ²⁰ tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:8]  ²² tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.

[28:8]  ²³ tc Many Hebrew mss read “starvation/famine” which is the second member of a common triad “sword, famine, and plague” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14. The words “disaster and plagues” are missing in the LXX.

[28:9]  ²⁴ tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.”

[13:10]  ²⁵ tn Or “unscrupulousness.”

[13:10]  ²⁶ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ²⁷ tn Grk “And now.” 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.

[13:11]  ²⁸ tn Grk “upon,” but in a negative sense.

[13:11]  ²⁹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ³⁰ tn Grk “fell on.”

[13:11]  ³¹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”