Keluaran 12:11

12:11 This is how you are to eat it – dressed to travel, ¹  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ² 

Keluaran 12:1

The Institution of the Passover

12:1 ³ The Lord said ⁴  to Moses and Aaron in the land of Egypt, ⁵ 

Kisah Para Rasul 18:1-2

Paul at Corinth

18:1 After this ⁶  Paul ⁷  departed from ⁸  Athens ⁹  and went to Corinth. ¹⁰  18:2 There he ¹¹  found ¹²  a Jew named Aquila, ¹³  a native of Pontus, ¹⁴  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁵  had ordered all the Jews to depart from ¹⁶  Rome. ¹⁷  Paul approached ¹⁸  them,

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹⁹  their threats, and grant ²⁰  to your servants ²¹  to speak your message ²²  with great courage, ²³ 

Ayub 38:3

38:3 Get ready for a difficult task ²⁴  like a man;

I will question you

and you will inform me!

Ayub 40:7

40:7 “Get ready for a difficult task ²⁵  like a man.

I will question you and you will inform me!

Yesaya 11:5

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ²⁶ 

Yeremia 1:17

1:17 “But you, Jeremiah, ²⁷  get yourself ready! ²⁸  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ²⁹ 

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ³⁰  and keep your lamps burning; ³¹ 

Lukas 17:8

17:8 Won’t ³²  the master ³³  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁴  to serve me while ³⁵  I eat and drink. Then ³⁶  you may eat and drink’?

Efesus 6:14

6:14 Stand firm therefore, by fastening ³⁷  the belt of truth around your waist, ³⁸  by putting on the breastplate of righteousness,

[12:11]  ¹ tn Heb “your loins girded.”

[12:11]  ² tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:1]  ³ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ⁴ tn Heb “and Yahweh said.”

[12:1]  ⁵ tn Heb “saying.”

[18:1]  ⁶ tn Grk “After these things.”

[18:1]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁸ tn Or “Paul left.”

[18:1]  ⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁰ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:2]  ¹¹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ¹² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹³ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁵ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁶ tn Or “to leave.”

[18:2]  ¹⁷ map For location see JP4 A1.

[18:2]  ¹⁸ tn Or “went to.”

[4:29]  ¹⁹ tn Or “Lord, take notice of.”

[4:29]  ²⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ²¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ²² tn Grk “word.”

[4:29]  ²³ tn Or “with all boldness.”

[38:3]  ²⁴ tn Heb “Gird up your loins.” This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. “Girding the loins” meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (“Belt-wrestling in the Bible World,” HUCA 23 [1950/51]: 136).

[40:7]  ²⁵ tn See note on “task” in 38:3.

[11:5]  ²⁶ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[1:17]  ²⁷ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ²⁸ tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ²⁹ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[12:35]  ³⁰ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ³¹ sn Keep your lamps burning means to be ready at all times.

[17:8]  ³² tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³³ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³⁴ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³⁵ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³⁶ tn Grk “after these things.”

[6:14]  ³⁷ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ³⁸ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.