Keluaran 18:15

18:15 Moses said to his father-in-law, “Because the people come to me to inquire ¹  of God.

Keluaran 18:22

18:22 They will judge ²  the people under normal circumstances, ³  and every difficult case ⁴  they will bring to you, but every small case ⁵  they themselves will judge, so that ⁶  you may make it easier for yourself, ⁷  and they will bear the burden ⁸  with you.

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ⁹  legal claim, ¹⁰  or assault ¹¹  – matters of controversy in your villages ¹²  – you must leave there and go up to the place the Lord your God chooses. ¹³ 

Ulangan 17:1

17:1 You must not sacrifice to him ¹⁴  a bull or sheep that has a blemish or any other defect, because that is considered offensive ¹⁵  to the Lord your God.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁶  name, ¹⁷  his very name has made this man – whom you see and know – strong. The ¹⁸  faith that is through Jesus ¹⁹  has given him this complete health in the presence ²⁰  of you all.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²¹  named Cornelius, a centurion ²²  of what was known as the Italian Cohort. ²³ 

Ayub 29:16

29:16 I was a father ²⁴  to the needy,

and I investigated the case of the person I did not know;

[18:15]  ¹ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

[18:22]  ² tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ³ tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ⁴ tn Heb “great thing.”

[18:22]  ⁵ tn Heb “thing.”

[18:22]  ⁶ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ⁷ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ⁸ tn Here “the burden” has been supplied.

[17:8]  ⁹ tn Heb “between blood and blood.”

[17:8]  ¹⁰ tn Heb “between claim and claim.”

[17:8]  ¹¹ tn Heb “between blow and blow.”

[17:8]  ¹² tn Heb “gates.”

[17:8]  ¹³ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[17:1]  ¹⁴ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ¹⁵ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[3:16]  ¹⁶ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁷ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹⁸ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²⁰ tn Or “in full view.”

[10:1]  ²¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ²² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²³ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[29:16]  ²⁴ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.