Kejadian 37:4

37:4 When Joseph’s ¹  brothers saw that their father loved him more than any of them, ²  they hated Joseph ³  and were not able to speak to him kindly. ⁴ 

Keluaran 2:14

2:14 The man ⁵  replied, “Who made you a ruler ⁶  and a judge over us? Are you planning ⁷  to kill me like you killed that ⁸  Egyptian?” Then Moses was afraid, thinking, ⁹  “Surely what I did ¹⁰  has become known.”

Keluaran 2:1

The Birth of the Deliverer

2:1 ¹¹ A man from the household ¹²  of Levi married ¹³  a woman who was a descendant of Levi. ¹⁴ 

1 Samuel 10:27

10:27 But some wicked men ¹⁵  said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. ¹⁶ 

1 Samuel 17:28

17:28 When David’s ¹⁷  oldest brother Eliab heard him speaking to the men, he became angry ¹⁸  with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! ¹⁹  You have come down here to watch the battle!”

Mazmur 2:3-6

2:3 They say, ²⁰  “Let’s tear off the shackles they’ve put on us! ²¹ 

Let’s free ourselves from ²²  their ropes!”

2:4 The one enthroned ²³  in heaven laughs in disgust; ²⁴ 

the Lord taunts ²⁵  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ²⁶  saying, ²⁷ 

2:6 “I myself ²⁸  have installed ²⁹  my king

on Zion, my holy hill.”

Mazmur 118:22

118:22 The stone which the builders discarded ³⁰ 

has become the cornerstone. ³¹ 

Lukas 19:14

19:14 But his citizens ³²  hated ³³  him and sent a delegation after him, saying, ‘We do not want this man ³⁴  to be king ³⁵  over us!’

Lukas 20:17

20:17 But Jesus ³⁶  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ³⁷ 

Kisah Para Rasul 4:27-28

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³⁸  your holy servant Jesus, whom you anointed, ³⁹  4:28 to do as much as your power ⁴⁰  and your plan ⁴¹  had decided beforehand ⁴²  would happen.

Kisah Para Rasul 7:35

7:35 This same ⁴³  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁴⁴  God sent as both ruler and deliverer ⁴⁵  through the hand of the angel ⁴⁶  who appeared to him in the bush.

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁴⁷  the Son of God, and profanes ⁴⁸  the blood of the covenant that made him holy, ⁴⁹  and insults the Spirit of grace?

[37:4]  ¹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ² tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ³ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁴ tn Heb “speak to him for peace.”

[2:14]  ⁵ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ⁶ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ⁷ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁸ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁹ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ¹⁰ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:1]  ¹¹ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ¹² tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ¹³ tn Heb “went and took”; NASB “went and married.”

[2:1]  ¹⁴ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:1]  sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.

[10:27]  ¹⁵ tn Heb “sons of worthlessness” (see 2:12).

[10:27]  ¹⁶ tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.

[17:28]  ¹⁷ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

[17:28]  ¹⁸ tn Heb “the anger of Eliab became hot.”

[17:28]  ¹⁹ tn Heb “the wickedness of your heart.”

[2:3]  ²⁰ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ²¹ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ²² tn Heb “throw off from us.”

[2:4]  ²³ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ²⁴ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ²⁵ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ²⁶ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ²⁷ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ²⁸ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ²⁹ tn Or perhaps “consecrated.”

[118:22]  ³⁰ tn Or “rejected.”

[118:22]  ³¹ tn Heb “the head of the corner.”

[118:22]  sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.

[19:14]  ³² tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ³³ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ³⁴ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ³⁵ tn Or “to rule.”

[20:17]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ³⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[4:27]  ³⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁴⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁴¹ tn Or “purpose,” “will.”

[4:28]  ⁴² tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[7:35]  ⁴³ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁴⁴ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁴⁵ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁴⁶ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[10:29]  ⁴⁷ tn Grk “tramples under foot.”

[10:29]  ⁴⁸ tn Grk “regarded as common.”

[10:29]  ⁴⁹ tn Grk “by which he was made holy.”