Zakharia 2:5

2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem ¹  and the source of glory in her midst.’”

Zakharia 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ² 

Zakharia 14:3

14:3 Then the Lord will go to battle ³  and fight against those nations, just as he fought battles in ancient days. ⁴ 

Keluaran 14:24-25

14:24 In the morning watch ⁵  the Lord looked down ⁶  on the Egyptian army ⁷  through the pillar of fire and cloud, and he threw the Egyptian army ⁸  into a panic. ⁹  14:25 He jammed ¹⁰  the wheels of their chariots so that they had difficulty driving, ¹¹  and the Egyptians said, “Let’s flee ¹²  from Israel, for the Lord fights ¹³  for them against Egypt!”

Yosua 10:11-14

10:11 As they fled from Israel on the slope leading down from ¹⁴  Beth Horon, the Lord threw down on them large hailstones from the sky, ¹⁵  all the way to Azekah. They died – in fact, more died from the hailstones than the Israelites killed with the sword.

10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: ¹⁶ 

“O sun, stand still over Gibeon!

O moon, over the Valley of Aijalon!”

10:13 The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. ¹⁷  The sun stood motionless in the middle of the sky and did not set for about a full day. ¹⁸  10:14 There has not been a day like it before or since. The Lord obeyed ¹⁹  a man, for the Lord fought for Israel!

Yosua 10:42

10:42 Joshua captured in one campaign ²⁰  all these kings and their lands, for the Lord God of Israel fought for Israel.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²¹  I am with you ²²  always, to the end of the age.” ²³ 

Kisah Para Rasul 4:10-11

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁴  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²⁵  is the stone that was rejected by you, ²⁶  the builders, that has become the cornerstone. ²⁷ 

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Ibrani 2:4

2:4 while God confirmed their witness ²⁸  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²⁹  according to his will.

[2:5]  ¹ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

[12:8]  ² sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[14:3]  ³ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ⁴ tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[14:24]  ⁵ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

[14:24]  ⁶ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

[14:24]  ⁷ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

[14:24]  ⁸ tn Heb “camp.”

[14:24]  ⁹ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

[14:25]  ¹⁰ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

[14:25]  ¹¹ tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

[14:25]  ¹² tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

[14:25]  ¹³ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

[10:11]  ¹⁴ tn Heb “on the descent of.”

[10:11]  ¹⁵ tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[10:12]  ¹⁶ tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).

[10:13]  ¹⁷ tn Heb “Is it not written down in the Scroll of the Upright One.” Many modern translations render, “the Scroll [or Book] of Jashar,” leaving the Hebrew name “Jashar” (which means “Upright One”) untranslated.

[10:13]  sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18).

[10:13]  ¹⁸ tn Heb “and did not hurry to set [for] about a full day.”

[10:14]  ¹⁹ tn Heb “listened to the voice of.”

[10:42]  ²⁰ tn Heb “at one time.”

[28:20]  ²¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²² 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]  ²³ 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.

[4:10]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²⁵ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁶ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁷ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[2:4]  ²⁸ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²⁹ tn Grk “and distributions of the Holy Spirit.”