Keluaran 24:18

24:18 Moses went into the cloud when he went up ¹  the mountain, and Moses was on the mountain forty days and forty nights. ² 

Keluaran 34:28

34:28 So he was there with the Lord forty days and forty nights; ³  he did not eat bread, and he did not drink water. He wrote on the tablets the words of the covenant, the ten commandments. ⁴ 

Ulangan 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ⁵  forty days and nights, eating and drinking nothing.

Ulangan 9:18

9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him.

Ulangan 9:25

Moses’ Plea on Behalf of the Lord’s Reputation

9:25 I lay flat on the ground before the Lord for forty days and nights, ⁶  for he ⁷  had said he would destroy you.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ⁸ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁹  entered ¹⁰  the synagogue ¹¹  and spoke out fearlessly ¹²  for three months, addressing ¹³  and convincing ¹⁴  them about the kingdom of God. ¹⁵ 

Matius 4:2

4:2 After he fasted forty days and forty nights he was famished. ¹⁶ 

[24:18]  ¹ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ² sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[34:28]  ³ tn These too are adverbial in relation to the main clause, telling how long Moses was with Yahweh on the mountain.

[34:28]  ⁴ tn Heb “the ten words,” though “commandments” is traditional.

[9:9]  ⁵ tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[9:25]  ⁶ tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.

[9:25]  ⁷ tn Heb “the Lord.” See note on “he” in 9:3.

[9:1]  ⁸ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[19:8]  ⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁰ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹¹ sn See the note on synagogue in 6:9.

[19:8]  ¹² tn Or “boldly.”

[19:8]  ¹³ 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 19:8. 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.

[19:8]  ¹⁴ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁵ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[4:2]  ¹⁶ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”