Bilangan 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ¹  to the rock before their eyes. It will pour forth ²  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Imamat 10:1

Nadab and Abihu

10:1 Then ³  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁴  before the Lord, which he had not commanded them to do.

Imamat 10:1

Nadab and Abihu

10:1 Then ⁵  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁶  before the Lord, which he had not commanded them to do.

1 Samuel 15:13-14

15:13 When Samuel came to him, ⁷  Saul said to him, “May the Lord bless you! I have done what the Lord said.”

15:14 Samuel replied, “If that is the case, ⁸  then what is this sound of sheep in my ears and the sound of cattle that I hear?”

1 Samuel 15:19

15:19 Why haven’t you obeyed ⁹  the Lord? Instead you have greedily rushed upon the plunder! You have done what is wrong in the Lord’s estimation.” ¹⁰ 

1 Samuel 15:24

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ¹¹  and what you said as well. ¹²  For I was afraid of the army, and I followed their wishes. ¹³ 

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ¹⁴ 

Kisah Para Rasul 13:21-24

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ¹⁵  forty years. 13:22 After removing him, God ¹⁶  raised up ¹⁷  David their king. He testified about him: ¹⁸  ‘I have found David ¹⁹  the son of Jesse to be a man after my heart, ²⁰  who will accomplish everything I want him to do.’ ²¹  13:23 From the descendants ²²  of this man ²³  God brought to Israel a Savior, Jesus, just as he promised. ²⁴  13:24 Before ²⁵  Jesus ²⁶  arrived, John ²⁷  had proclaimed a baptism for repentance ²⁸  to all the people of Israel.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²⁹  Barnabas, Simeon called Niger, ³⁰  Lucius the Cyrenian, ³¹  Manaen (a close friend of Herod ³²  the tetrarch ³³  from childhood ³⁴ ) and Saul.

Kisah Para Rasul 13:9-10

13:9 But Saul (also known as Paul), ³⁵  filled with the Holy Spirit, ³⁶  stared straight ³⁷  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ³⁸  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ³⁹ 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁴⁰  Barnabas, Simeon called Niger, ⁴¹  Lucius the Cyrenian, ⁴²  Manaen (a close friend of Herod ⁴³  the tetrarch ⁴⁴  from childhood ⁴⁵ ) and Saul.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁴⁶  with them, the church ⁴⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁸  the apostles and elders in Jerusalem ⁴⁹  about this point of disagreement. ⁵⁰ 

Kisah Para Rasul 15:13

15:13 After they stopped speaking, ⁵¹  James replied, ⁵²  “Brothers, listen to me.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵³  I am with you ⁵⁴  always, to the end of the age.” ⁵⁵ 

Yakobus 1:20

1:20 For human ⁵⁶  anger does not accomplish God’s righteousness. ⁵⁷ 

[20:8]  ¹ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

[20:8]  ² tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

[10:1]  ³ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁴ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[10:1]  ⁵ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁶ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[15:13]  ⁷ tn Heb “to Saul.”

[15:14]  ⁸ tn The words “if that is the case” are supplied in the translation for stylistic reasons.

[15:19]  ⁹ tn Heb “listened to the voice of the Lord.”

[15:19]  ¹⁰ tn Heb “you have done what is evil in the eyes of the Lord.”

[15:24]  ¹¹ tn Heb “the mouth of the Lord.”

[15:24]  ¹² tn Heb “and your words.”

[15:24]  ¹³ tn Heb “and I listened to their voice.”

[15:1]  ¹⁴ tn Heb “to the voice of the words of the Lord” (so KJV).

[13:21]  ¹⁵ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁷ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁸ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁹ sn A quotation from Ps 89:20.

[13:22]  ²⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ²¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ²² tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ²³ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ²⁴ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ²⁵ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ²⁷ sn John refers here to John the Baptist.

[13:24]  ²⁸ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:1]  ²⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ³⁰ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ³¹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ³² sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ³³ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ³⁴ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:9]  ³⁵ sn A parenthetical note by the author.

[13:9]  ³⁶ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³⁷ tn Or “gazed intently.”

[13:10]  ³⁸ tn Or “unscrupulousness.”

[13:10]  ³⁹ 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.

[13:1]  ⁴⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁴¹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁴² sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁴³ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁴⁴ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁴⁵ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[15:2]  ⁴⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁷ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁴⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵⁰ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:13]  ⁵¹ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁵² tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[28:20]  ⁵³ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁵⁴ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁵⁵ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:20]  ⁵⁶ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ⁵⁷ sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).