Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ¹  will joyfully look on the tin tablet ²  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 4:1

Vision Five: The Menorah

4:1 The angelic messenger ³  who had been speaking with me then returned and woke me, as a person is wakened from sleep.

Kisah Para Rasul 22:19

22:19 I replied, ⁴  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁵  who believed in you.

Kisah Para Rasul 22:2

22:2 (When they heard ⁶  that he was addressing ⁷  them in Aramaic, ⁸  they became even ⁹  quieter.) ¹⁰  Then ¹¹  Paul said,

Kisah Para Rasul 18:18-19

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹²  many more days in Corinth, ¹³  said farewell to ¹⁴  the brothers and sailed away to Syria accompanied by ¹⁵  Priscilla and Aquila. ¹⁶  He ¹⁷  had his hair cut off ¹⁸  at Cenchrea ¹⁹  because he had made a vow. ²⁰  18:19 When they reached Ephesus, ²¹  Paul ²²  left Priscilla and Aquila ²³  behind there, but he himself went ²⁴  into the synagogue ²⁵  and addressed ²⁶  the Jews.

Ayub 1:6

Satan’s Accusation of Job ²⁷ 

1:6 Now the day came when ²⁸  the sons of God ²⁹  came to present themselves before ³⁰  the Lord – and Satan ³¹  also arrived among them.

Ayub 2:1-2

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ³²  2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ³³  “From roving about on the earth, and from walking back and forth across it.” ³⁴ 

Daniel 7:10

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ³⁵ 

The court convened ³⁶ 

and the books were opened.

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Lukas 1:19

1:19 The ³⁷  angel answered him, “I am Gabriel, who stands ³⁸  in the presence of God, and I was sent to speak to you and to bring ³⁹  you this good news.

[4:10]  ¹ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ² tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[4:1]  ³ tn See the note on the expression “angelic messenger” in 1:9.

[22:19]  ⁴ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁵ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:2]  ⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁷ 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]  ⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[18:18]  ¹² tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁴ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹⁵ tn Grk “Syria, and with him.”

[18:18]  ¹⁶ sn See the note on Aquila in 18:2.

[18:18]  ¹⁷ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁸ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁹ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²⁰ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ²¹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ²² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ²³ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ²⁴ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ²⁵ sn See the note on synagogue in 6:9.

[18:19]  ²⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:6]  ²⁷ sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.

[1:6]  ²⁸ tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).

[1:6]  ²⁹ sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.

[1:6]  ³⁰ tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).

[1:6]  ³¹ sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).

[2:1]  ³² tc This last purpose clause has been omitted in some Greek versions.

[2:2]  ³³ tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[2:2]  ³⁴ tn See the note on this phrase in 1:7.

[7:10]  ³⁵ tn Aram “were standing before him.”

[7:10]  ³⁶ tn Aram “judgment sat.”

[1:19]  ³⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ³⁸ tn Grk “the one who is standing before God.”

[1:19]  ³⁹ tn Grk “to announce these things of good news to you.”