Genesis 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ¹  with blindness. The men outside ²  wore themselves out trying to find the door.

Genesis 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ³  and wash your feet. Then you can be on your way early in the morning.” ⁴  “No,” they replied, “we’ll spend the night in the town square.” ⁵ 

Genesis 6:18-20

6:18 but I will confirm ⁶  my covenant with you. You will enter ⁷  the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, ⁸  male and female, to keep them alive ⁹  with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ¹⁰ 

Jeremiah 20:4-6

20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. ¹¹  You will see all of them die by the swords of their enemies. ¹²  I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword. 20:5 I will hand over all the wealth of this city to their enemies. I will hand over to them all the fruits of the labor of the people of this city and all their prized possessions, as well as all the treasures of the kings of Judah. Their enemies will seize it all as plunder ¹³  and carry it off to Babylon. 20:6 You, Pashhur, and all your household ¹⁴  will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” ¹⁵ 

Luke 3:19-20

3:19 But when John rebuked Herod ¹⁶  the tetrarch ¹⁷  because of Herodias, his brother’s wife, ¹⁸  and because of all the evil deeds ¹⁹  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

Luke 6:10

6:10 After ²⁰  looking around ²¹  at them all, he said to the man, ²²  “Stretch out your hand.” The man ²³  did so, and his hand was restored. ²⁴ 

John 18:6

18:6 So when Jesus ²⁵  said to them, “I am he,” they retreated ²⁶  and fell to the ground. ²⁷ 

Acts 9:4-5

9:4 He ²⁸  fell to the ground and heard a voice saying to him, “Saul, Saul, ²⁹  why are you persecuting me?” ³⁰  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Acts 13:8-11

13:8 But the magician Elymas ³¹  (for that is the way his name is translated) ³²  opposed them, trying to turn the proconsul ³³  away from the faith. 13:9 But Saul (also known as Paul), ³⁴  filled with the Holy Spirit, ³⁵  stared straight ³⁶  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ³⁷  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ³⁸  13:11 Now ³⁹  look, the hand of the Lord is against ⁴⁰  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁴¹  and darkness came over ⁴²  him, and he went around seeking people ⁴³  to lead him by the hand.

Revelation 11:5

11:5 If ⁴⁴  anyone wants to harm them, fire comes out of their mouths ⁴⁵  and completely consumes ⁴⁶  their enemies. If ⁴⁷  anyone wants to harm them, they must be killed this way.

[19:11]  ¹ tn Heb “from the least to the greatest.”

[19:11]  ² tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:2]  ³ tn The imperatives have the force of invitation.

[19:2]  ⁴ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁵ sn The town square refers to the wide street area at the gate complex of the city.

[6:18]  ⁶ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ⁷ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[6:19]  ⁸ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ⁹ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[6:20]  ¹⁰ tn Heb “to keep alive.”

[20:4]  ¹¹ tn Heb “I will make you an object of terror to both you and your friends.”

[20:4]  ¹² tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”

[20:5]  ¹³ tn Heb “Take them [the goods, etc.] as plunder and seize them.”

[20:6]  ¹⁴ tn Heb “all who live in your house.” This included his family and his servants.

[20:6]  ¹⁵ sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17.

[3:19]  ¹⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹⁷ sn See the note on tetrarch in 3:1.

[3:19]  ¹⁸ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ¹⁹ tn Or “immoralities.”

[6:10]  ²⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ²² tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ²³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ²⁴ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[18:6]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:6]  ²⁶ tn Grk “moved back” (but here a fairly rapid movement is implied).

[18:6]  ²⁷ sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.

[9:4]  ²⁸ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁹ tn The double vocative suggests emotion.

[9:4]  ³⁰ sn Persecuting me. To persecute the church is to persecute Jesus.

[13:8]  ³¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ³² sn A parenthetical note by the author.

[13:8]  ³³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ³⁴ sn A parenthetical note by the author.

[13:9]  ³⁵ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³⁶ tn Or “gazed intently.”

[13:10]  ³⁷ tn Or “unscrupulousness.”

[13:10]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “upon,” but in a negative sense.

[13:11]  ⁴¹ 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]  ⁴² tn Grk “fell on.”

[13:11]  ⁴³ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[11:5]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁴⁵ tn This is a collective singular in Greek.

[11:5]  ⁴⁶ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.