Keluaran 4:19

4:19 The Lord said to Moses in Midian, “Go back ¹  to Egypt, because all the men who were seeking your life are dead.” ² 

Kejadian 28:6-7

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ³  As he blessed him, ⁴  Isaac commanded him, “You must not marry a Canaanite woman.” ⁵  28:7 Jacob obeyed his father and mother and left for Paddan Aram.

Kejadian 28:1

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ⁶ 

Kisah Para Rasul 19:1-3

Disciples of John the Baptist at Ephesus

19:1 While ⁷  Apollos was in Corinth, ⁸  Paul went through the inland ⁹  regions ¹⁰  and came to Ephesus. ¹¹  He ¹²  found some disciples there ¹³  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁴  They replied, ¹⁵  “No, we have not even ¹⁶  heard that there is a Holy Spirit.” 19:3 So Paul ¹⁷  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹⁸ 

Kisah Para Rasul 19:13-14

19:13 But some itinerant ¹⁹  Jewish exorcists tried to invoke the name ²⁰  of the Lord Jesus over those who were possessed by ²¹  evil spirits, saying, “I sternly warn ²²  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ²³  Sceva, a Jewish high priest, were doing this.) ²⁴ 

Amsal 22:3

22:3 A shrewd person ²⁵  sees danger ²⁶  and hides himself,

but the naive keep right on going ²⁷  and suffer for it. ²⁸ 

Yeremia 26:21-23

26:21 When the king and all his bodyguards ²⁹  and officials heard what he was prophesying, ³⁰  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ³¹  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ³²  26:23 and they brought Uriah back from there. ³³  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ³⁴ 

Matius 10:23

10:23 Whenever ³⁵  they persecute you in one place, ³⁶  flee to another. I tell you the truth, ³⁷  you will not finish going through all the towns ³⁸  of Israel before the Son of Man comes.

Kisah Para Rasul 7:29

7:29 When the man said this, ³⁹  Moses fled and became a foreigner ⁴⁰  in the land of Midian, where he became the father of two sons.

Ibrani 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

[4:19]  ¹ tn The text has two imperatives, “Go, return”; if these are interpreted as a hendiadys (as in the translation), then the second is adverbial.

[4:19]  ² sn The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c.) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests, 62.

[28:6]  ³ tn Heb “to take for himself from there a wife.”

[28:6]  ⁴ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ⁵ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:1]  ⁶ tn Heb “you must not take a wife from the daughters of Canaan.”

[19:1]  ⁷ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁹ tn Or “interior.”

[19:1]  ¹⁰ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹² tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹³ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁶ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹⁸ tn Grk “they said.”

[19:13]  ¹⁹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁰ tn Grk “to name the name.”

[19:13]  ²¹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²² sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ²³ tn Grk “a certain Sceva.”

[19:14]  ²⁴ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[22:3]  ²⁵ sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.

[22:3]  ²⁶ tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.

[22:3]  ²⁷ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).

[22:3]  ²⁸ tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.

[26:21]  ²⁹ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ³⁰ tn Heb “his words.”

[26:21]  ³¹ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ³² sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ³³ tn Heb “from Egypt.”

[26:23]  sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

[26:23]  ³⁴ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[10:23]  ³⁵ tn Here δέ (de) has not been translated.

[10:23]  ³⁶ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³⁷ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ³⁸ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[7:29]  ³⁹ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁴⁰ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.