Kisah Para Rasul 26:14-15

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ¹  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²  by kicking against the goads.’ ³  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁴  ‘I am Jesus whom you are persecuting.

Keluaran 16:7-8

16:7 and in the morning you will see ⁵  the glory of the Lord, because he has heard ⁶  your murmurings against the Lord. As for us, what are we, ⁷  that you should murmur against us?”

16:8 Moses said, “You will know this ⁸  when the Lord gives you ⁹  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ¹⁰  Your murmurings are not against us, ¹¹  but against the Lord.”

Keluaran 16:1

The Provision of Manna

16:1 ¹² When ¹³  they journeyed from Elim, the entire company ¹⁴  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ¹⁵  from the land of Egypt.

1 Samuel 8:7

8:7 The Lord said to Samuel, “Do everything the people request of you. ¹⁶  For it is not you that they have rejected, but it is me that they have rejected as their king.

Zakharia 2:8

2:8 For the Lord who rules over all says to me that for his own glory ¹⁷  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ¹⁸  of his ¹⁹  eye.

Matius 10:40-42

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ²⁰  10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ²¹  receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ²²  he will never lose his reward.”

Matius 25:40

25:40 And the king will answer them, ²³  ‘I tell you the truth, ²⁴  just as you did it for one of the least of these brothers or sisters ²⁵  of mine, you did it for me.’

Matius 25:45

25:45 Then he will answer them, ²⁶  ‘I tell you the truth, ²⁷  just as you did not do it for one of the least of these, you did not do it for me.’

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁸  in the saints’ ²⁹  inheritance in the light.

Kolose 1:26-27

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ³⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[26:14]  ¹ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ² tn Grk “It is hard for you.”

[26:14]  ³ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:15]  ⁴ tn Grk “said.”

[16:7]  ⁵ tn Heb “morning, and you will see.”

[16:7]  ⁶ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ⁷ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ⁸ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ⁹ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ¹⁰ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ¹¹ tn The word order is “not against us [are] your murmurings.”

[16:1]  ¹² sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ¹³ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ¹⁴ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ¹⁵ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[8:7]  ¹⁶ tn Heb “Listen to the voice of the people, to all which they say to you.”

[2:8]  ¹⁷ tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.

[2:8]  ¹⁸ tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

[2:8]  ¹⁹ tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.

[10:40]  ²⁰ sn The one who sent me refers to God.

[10:41]  ²¹ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:45]  ²⁶ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[1:12]  ²⁸ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:27]  ³⁰ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”