Keluaran 4:12

4:12 So now go, and I will be with your mouth ¹  and will teach you ²  what you must say.” ³ 

Keluaran 4:15

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ⁴  and with his mouth, ⁵  and I will teach you both ⁶  what you must do. ⁷ 

Yeremia 1:7

1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ⁸  to whomever I send you and say whatever I tell you.

Yeremia 1:9

1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ⁹ 

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹⁰  “We do not need to give you a reply ¹¹  concerning this. 3:17 If ¹²  our God whom we are serving exists, ¹³  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Kisah Para Rasul 4:8-14

4:8 Then Peter, filled with the Holy Spirit, ¹⁴  replied, ¹⁵  “Rulers of the people and elders, ¹⁶  4:9 if ¹⁷  we are being examined ¹⁸  today for a good deed ¹⁹  done to a sick man – by what means this man was healed ²⁰  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²¹  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²²  is the stone that was rejected by you, ²³  the builders, that has become the cornerstone. ²⁴  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁵  by which we must ²⁶  be saved.”

4:13 When they saw the boldness ²⁷  of Peter and John, and discovered ²⁸  that they were uneducated ²⁹  and ordinary ³⁰  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ³¹ 

Kisah Para Rasul 5:29-33

5:29 But Peter and the apostles replied, ³²  “We must obey ³³  God rather than people. ³⁴  5:30 The God of our forefathers ³⁵  raised up Jesus, whom you seized and killed by hanging him on a tree. ³⁶  5:31 God exalted him ³⁷  to his right hand as Leader ³⁸  and Savior, to give repentance to Israel and forgiveness of sins. ³⁹  5:32 And we are witnesses of these events, ⁴⁰  and so is the Holy Spirit whom God has given to those who obey ⁴¹  him.”

5:33 Now when they heard this, they became furious ⁴²  and wanted to execute them. ⁴³ 

Kisah Para Rasul 6:10

6:10 Yet ⁴⁴  they were not able to resist ⁴⁵  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 26:2-11

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁴⁶  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ⁴⁷  familiar with all the customs and controversial issues ⁴⁸  of the Jews. Therefore I ask ⁴⁹  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ⁵⁰  from my youth, spending my life from the beginning among my own people ⁵¹  and in Jerusalem. ⁵²  26:5 They know, ⁵³  because they have known ⁵⁴  me from time past, ⁵⁵  if they are willing to testify, that according to the strictest party ⁵⁶  of our religion, I lived as a Pharisee. ⁵⁷  26:6 And now I stand here on trial ⁵⁸  because of my hope in the promise made by God to our ancestors, ⁵⁹  26:7 a promise ⁶⁰  that our twelve tribes hope to attain as they earnestly serve God ⁶¹  night and day. Concerning this hope the Jews are accusing me, ⁶²  Your Majesty! ⁶³  26:8 Why do you people ⁶⁴  think ⁶⁵  it is unbelievable ⁶⁶  that ⁶⁷  God raises the dead? 26:9 Of course, ⁶⁸  I myself was convinced ⁶⁹  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁷⁰  from the chief priests, but I also cast my vote ⁷¹  against them when they were sentenced to death. ⁷²  26:11 I punished ⁷³  them often in all the synagogues ⁷⁴  and tried to force ⁷⁵  them to blaspheme. Because I was so furiously enraged ⁷⁶  at them, I went to persecute ⁷⁷  them even in foreign cities.

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁷⁸  I consider myself fortunate that I am about to make my defense before you today,

Titus 1:1

Salutation

1:1 From Paul, ⁷⁹  a slave ⁸⁰  of God and apostle of Jesus Christ, to further the faith ⁸¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[4:12]  ¹ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ² sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ³ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[4:15]  ⁴ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ⁵ tn Or “and will help him speak.”

[4:15]  ⁶ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁷ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[1:7]  ⁸ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:9]  ⁹ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[1:9]  sn The passage is reminiscent of Deut 18:18 which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.

[3:16]  ¹⁰ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ¹¹ tn Aram “to return a word to you.”

[3:17]  ¹² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ¹³ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[4:8]  ¹⁴ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ¹⁵ tn Grk “Spirit, said to them.”

[4:8]  ¹⁶ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ¹⁷ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ¹⁸ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁹ tn Or “for an act of kindness.”

[4:9]  ²⁰ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ²² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²³ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁶ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ²⁷ tn Or “courage.”

[4:13]  ²⁸ tn Or “and found out.”

[4:13]  ²⁹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³⁰ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ³¹ tn Or “nothing to say in opposition.”

[5:29]  ³² tn Grk “apostles answered and said.”

[5:29]  ³³ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ³⁴ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ³⁵ tn Or “ancestors”; Grk “fathers.”

[5:30]  ³⁶ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ³⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ³⁸ tn Or “Founder” (of a movement).

[5:31]  ³⁹ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ⁴⁰ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴¹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ⁴² sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁴³ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:10]  ⁴⁴ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁴⁵ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[26:2]  ⁴⁶ sn See the note on King Agrippa in 25:13.

[26:3]  ⁴⁷ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁴⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ⁴⁹ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  ⁵⁰ tn Grk “my manner of life.”

[26:4]  ⁵¹ tn Or “nation.”

[26:4]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ⁵³ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁵⁴ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁵⁵ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁵⁶ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁵⁷ sn See the note on Pharisee in 5:34.

[26:6]  ⁵⁸ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁵⁹ tn Or “forefathers”; Grk “fathers.”

[26:7]  ⁶⁰ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁶¹ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁶² tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁶³ tn Grk “O King!”

[26:8]  ⁶⁴ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ⁶⁵ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ⁶⁶ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ⁶⁷ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ⁶⁸ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ⁶⁹ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ⁷⁰ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁷¹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁷² tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ⁷³ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ⁷⁴ sn See the note on synagogue in 6:9.

[26:11]  ⁷⁵ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁷⁶ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁷⁷ tn Or “I pursued them even as far as foreign cities.”

[26:2]  ⁷⁸ sn See the note on King Agrippa in 25:13.

[1:1]  ⁷⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁸¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”