Bilangan 22:38

22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able ¹  to speak ²  just anything? I must speak ³  only the word that God puts in my mouth.”

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ⁴  the commandment ⁵  of the Lord to do either good or evil of my own will, ⁶  but whatever the Lord tells me I must speak’?

Bilangan 24:2

24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ⁷  and the Spirit of God came upon him.

Bilangan 18:12-13

18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. ⁸  18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ⁹  I, the Lord, affirm it! ¹⁰ 

Yeremia 26:2-3

26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ¹¹  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. ¹²  If they do that, then I will forgo destroying them ¹³  as I had intended to do because of the wicked things they have been doing. ¹⁴ 

Yeremia 42:4

42:4 The prophet Jeremiah answered them, “Agreed! ¹⁵  I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. ¹⁶  I will not keep anything back from you.”

Yehezkiel 2:4-8

2:4 The people ¹⁷  to whom I am sending you are obstinate and hard-hearted, ¹⁸  and you must say to them, ‘This is what the sovereign Lord says.’ ¹⁹  2:5 And as for them, ²⁰  whether they listen ²¹  or not – for they are a rebellious ²²  house ²³  – they will know that a prophet has been among them. 2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ²⁴  and thorns ²⁵  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ²⁶  for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious. 2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

Yehezkiel 3:17-19

3:17 “Son of man, I have appointed you a watchman ²⁷  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ²⁸  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ²⁹  but I will hold you accountable for his death. ³⁰  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ³¹ 

Kisah Para Rasul 20:26-27

20:26 Therefore I declare ³²  to you today that I am innocent ³³  of the blood of you all. ³⁴  20:27 For I did not hold back from ³⁵  announcing ³⁶  to you the whole purpose ³⁷  of God.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ³⁸  and spoken many words of encouragement ³⁹  to the believers there, ⁴⁰  he came to Greece, ⁴¹ 

Kolose 2:17

2:17 these are only ⁴²  the shadow of the things to come, but the reality ⁴³  is Christ! ⁴⁴ 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ⁴⁵  or of God? Or am I trying to please people? ⁴⁶  If I were still trying to please ⁴⁷  people, ⁴⁸  I would not be a slave ⁴⁹  of Christ!

[22:38]  ¹ tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ² tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ³ tn The imperfect tense is here taken as an obligatory imperfect.

[24:13]  ⁴ tn Heb “I am not able to go beyond.”

[24:13]  ⁵ tn Heb “mouth.”

[24:13]  ⁶ tn Heb “from my heart.”

[24:2]  ⁷ tn Heb “living according to their tribes.”

[18:12]  ⁸ tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.

[23:28]  ⁹ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ¹⁰ tn Heb “Oracle of the Lord.”

[26:2]  ¹¹ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

[26:3]  ¹² tn Heb “will turn from his wicked way.”

[26:3]  ¹³ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:3]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:3]  ¹⁴ tn Heb “because of the wickedness of their deeds.”

[42:4]  ¹⁵ tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.

[42:4]  ¹⁶ tn Heb “all the word which the Lord will answer you.

[2:4]  ¹⁷ tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.

[2:4]  ¹⁸ tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.

[2:4]  ¹⁹ tn The phrase “thus says [the Lord]” occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15).

[2:5]  ²⁰ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ²¹ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ²² tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ²³ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[2:6]  ²⁴ tn The Hebrew term occurs only here in the OT.

[2:6]  ²⁵ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ²⁶ tn Heb “of their faces.”

[3:17]  ²⁷ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ²⁸ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ²⁹ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ³⁰ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ³¹ tn Verses 17-19 are repeated in Ezek 33:7-9.

[20:26]  ³² tn Or “testify.”

[20:26]  ³³ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ³⁴ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ³⁵ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ³⁶ tn Or “proclaiming,” “declaring.”

[20:27]  ³⁷ tn Or “plan.”

[20:2]  ³⁸ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ³⁹ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁴⁰ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁴¹ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[2:17]  ⁴² tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ⁴³ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ⁴⁴ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[1:10]  ⁴⁵ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁴⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴⁷ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”