Keluaran 12:35-36

12:35 Now the Israelites had done ¹  as Moses told them – they had requested from the Egyptians ²  silver and gold items and clothing. 12:36 The Lord ³  gave the people favor ⁴  in the sight of the Egyptians, and they gave them whatever they wanted, ⁵  and so they plundered Egypt. ⁶ 

Keluaran 12:1

The Institution of the Passover

12:1 ⁷ The Lord said ⁸  to Moses and Aaron in the land of Egypt, ⁹ 

1 Samuel 30:19-20

30:19 There was nothing missing, whether small or great. He retrieved sons and daughters, the plunder, and everything else they had taken. ¹⁰  David brought everything back. 30:20 David took all the flocks and herds and drove them in front of the rest of the animals. People were saying, “This is David’s plunder!”

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

Kisah Para Rasul 7:9-16

7:9 The ¹¹  patriarchs, because they were jealous of Joseph, sold ¹²  him into Egypt. But ¹³  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ¹⁴  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ¹⁵  Egypt and Canaan, causing ¹⁶  great suffering, and our ¹⁷  ancestors ¹⁸  could not find food. 7:12 So when Jacob heard that there was grain ¹⁹  in Egypt, he sent our ancestors ²⁰  there ²¹  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ²²  became known to Pharaoh. 7:14 So Joseph sent a message ²³  and invited ²⁴  his father Jacob and all his relatives to come, seventy-five people ²⁵  in all. 7:15 So Jacob went down to Egypt and died there, ²⁶  along with our ancestors, ²⁷  7:16 and their bones ²⁸  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ²⁹  from the sons of Hamor in Shechem.

Mazmur 68:12

68:12 Kings leading armies run away – they run away! ³⁰ 

The lovely lady ³¹  of the house divides up the loot.

Roma 8:37

8:37 No, in all these things we have complete victory ³²  through him ³³  who loved us!

[12:35]  ¹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ² tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:36]  ³ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ⁴ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ⁵ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ⁶ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[12:1]  ⁷ 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]  ⁸ tn Heb “and Yahweh said.”

[12:1]  ⁹ tn Heb “saying.”

[30:19]  ¹⁰ tn Heb “there was nothing missing to them, from the small even unto the great, and unto sons and daughters, and from loot even unto all which they had taken for themselves.”

[7:9]  ¹¹ tn Grk “And the.” 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.

[7:9]  ¹² tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹³ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ¹⁴ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ¹⁵ tn Grk “came upon all Egypt.”

[7:11]  ¹⁶ tn Grk “and,” but logically causal.

[7:11]  ¹⁷ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹⁹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:12]  ²¹ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ²² tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ²³ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ²⁴ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ²⁵ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ²⁶ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[7:16]  ²⁸ tn “and they.”

[7:16]  ²⁹ sn See Gen 49:29-32.

[68:12]  ³⁰ tn The verbal repetition draws attention to the statement.

[68:12]  ³¹ tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

[8:37]  ³² tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³³ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.