Kejadian 18:6-8

18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take ¹  three measures ²  of fine flour, knead it, and make bread.” ³  18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ⁴  who quickly prepared it. ⁵  18:8 Abraham ⁶  then took some curds and milk, along with the calf that had been prepared, and placed the food ⁷  before them. They ate while ⁸  he was standing near them under a tree.

Kejadian 24:13-14

24:13 Here I am, standing by the spring, ⁹  and the daughters of the people ¹⁰  who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ ¹¹  In this way I will know that you have been faithful to my master.” ¹² 

Kejadian 24:18-20

24:18 “Drink, my lord,” she replied, and quickly lowering ¹³  her jug to her hands, she gave him a drink. 24:19 When she had done so, ¹⁴  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied ¹⁵  her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.

Kejadian 29:9-10

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ¹⁶  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ¹⁷  and the sheep of his uncle Laban, he ¹⁸  went over ¹⁹  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ²⁰ 

Keluaran 2:16

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ²¹  water ²²  and fill ²³  the troughs in order to water their father’s flock.

Rut 2:2-3

2:2 One day Ruth the Moabite said to Naomi, “Let me go ²⁴  to the fields so I can gather ²⁵  grain behind whoever permits me to do so.” ²⁶  Naomi ²⁷  replied, “You may go, my daughter.” 2:3 So Ruth ²⁸  went and gathered grain in the fields ²⁹  behind the harvesters. Now she just happened to end up ³⁰  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Rut 2:23

2:23 So Ruth ³¹  worked beside ³²  Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. ³³  After that she stayed home with her mother-in-law. ³⁴ 

Yesaya 3:16-24

Washing Away Impurity

3:16 The Lord says,

“The women ³⁵  of Zion are proud.

They walk with their heads high ³⁶ 

and flirt with their eyes.

They skip along ³⁷ 

and the jewelry on their ankles jingles. ³⁸ 

3:17 So ³⁹  the sovereign master ⁴⁰  will afflict the foreheads of Zion’s women ⁴¹  with skin diseases, ⁴² 

the Lord will make the front of their heads bald.” ⁴³ 

3:18 ⁴⁴ At that time ⁴⁵  the sovereign master will remove their beautiful ankle jewelry, ⁴⁶  neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, ⁴⁷  amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. ⁴⁸ 

3:24 A putrid stench will replace the smell of spices, ⁴⁹ 

a rope will replace a belt,

baldness will replace braided locks of hair,

a sackcloth garment will replace a fine robe,

and a prisoner’s brand will replace beauty.

Yesaya 32:9-11

The Lord Will Give True Security

32:9 You complacent ⁵⁰  women,

get up and listen to me!

You carefree ⁵¹  daughters,

pay attention to what I say!

32:10 In a year’s time ⁵² 

you carefree ones will shake with fear,

for the grape ⁵³  harvest will fail,

and the fruit harvest will not arrive.

32:11 Tremble, you complacent ones!

Shake with fear, you carefree ones!

Strip off your clothes and expose yourselves –

put sackcloth on your waist! ⁵⁴ 

Kisah Para Rasul 9:39-40

9:39 So Peter got up and went with them, and ⁵⁵  when he arrived ⁵⁶  they brought him to the upper room. All ⁵⁷  the widows stood beside him, crying and showing him ⁵⁸  the tunics ⁵⁹  and other clothing ⁶⁰  Dorcas used to make ⁶¹  while she was with them. 9:40 But Peter sent them all outside, ⁶²  knelt down, ⁶³  and prayed. Turning ⁶⁴  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁶⁵ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁶⁶  to murder ⁶⁷  the Lord’s disciples, went to the high priest

Kisah Para Rasul 4:11

4:11 This Jesus ⁶⁸  is the stone that was rejected by you, ⁶⁹  the builders, that has become the cornerstone. ⁷⁰ 

Kisah Para Rasul 4:2

4:2 angry ⁷¹  because they were teaching the people and announcing ⁷²  in Jesus the resurrection of the dead.

Kisah Para Rasul 3:10-12

3:10 and they recognized him as the man who used to sit and ask for donations ⁷³  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁷⁴  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ⁷⁵  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ⁷⁶  called Solomon’s Portico. ⁷⁷  3:12 When Peter saw this, he declared to the people, “Men of Israel, ⁷⁸  why are you amazed at this? Why ⁷⁹  do you stare at us as if we had made this man ⁸⁰  walk by our own power or piety?

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁸¹  for prayer, ⁸²  at three o’clock in the afternoon. ⁸³ 

Titus 1:10

1:10 For there are many ⁸⁴  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁸⁵ 

Titus 1:14

1:14 and not pay attention to Jewish myths ⁸⁶  and commands of people who reject the truth.

Titus 2:5

2:5 to be self-controlled, ⁸⁷  pure, fulfilling their duties at home, ⁸⁸  kind, being subject to their own husbands, so that the message ⁸⁹  of God may not be discredited. ⁹⁰ 

[18:6]  ¹ tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

[18:6]  ² sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

[18:6]  ³ sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

[18:7]  ⁴ tn Heb “the young man.”

[18:7]  ⁵ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[18:8]  ⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ⁷ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ⁸ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[24:13]  ⁹ tn Heb “the spring of water.”

[24:13]  ¹⁰ tn Heb “the men.”

[24:14]  ¹¹ sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.

[24:14]  ¹² tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”

[24:18]  ¹³ tn Heb “and she hurried and lowered.”

[24:19]  ¹⁴ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:20]  ¹⁵ tn Heb “and she hurried and emptied.”

[29:9]  ¹⁶ tn Heb “was a shepherdess.”

[29:10]  ¹⁷ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ¹⁸ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ¹⁹ tn Heb “drew near, approached.”

[29:10]  ²⁰ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[2:16]  ²¹ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ²² tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ²³ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[2:2]  ²⁴ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ²⁵ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ²⁶ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

[2:2]  ²⁷ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[2:3]  ²⁸ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:3]  ²⁹ tn Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. KJV, NASB, NRSV “the reapers”; TEV “the workers.”

[2:3]  ³⁰ sn The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.

[2:23]  ³¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:23]  ³² tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”

[2:23]  ³³ sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).

[2:23]  ³⁴ tn Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”

[3:16]  ³⁵ tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ³⁶ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ³⁷ tn Heb “walking and skipping, they walk.”

[3:16]  ³⁸ tn Heb “and with their feet they jingle.”

[3:17]  ³⁹ tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.

[3:17]  ⁴⁰ tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).

[3:17]  ⁴¹ tn Heb “the daughters of Zion.”

[3:17]  ⁴² tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”

[3:17]  ⁴³ tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”

[3:18]  ⁴⁴ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ⁴⁵ tn Or “in that day” (KJV).

[3:18]  ⁴⁶ tn Or “the beauty of [their] ankle jewelry.”

[3:20]  ⁴⁷ tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”

[3:23]  ⁴⁸ tn The precise meaning of many of the words in this list is uncertain.

[3:23]  sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.

[3:24]  ⁴⁹ tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[32:9]  ⁵⁰ tn Or “self-assured”; NASB, NRSV “who are at ease.”

[32:9]  ⁵¹ tn Or “self-confident”; NAB “overconfident.”

[32:10]  ⁵² tn Heb “days upon a year.”

[32:10]  ⁵³ tn Or perhaps, “olive.” See 24:13.

[32:11]  ⁵⁴ tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.

[9:39]  ⁵⁵ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁵⁶ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁵⁷ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁵⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁵⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁶⁰ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁶¹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁶² tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁶³ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁶⁴ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁶⁵ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:1]  ⁶⁶ tn Or “Saul, making dire threats.”

[9:1]  ⁶⁷ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[4:11]  ⁶⁸ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁶⁹ 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]  ⁷⁰ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:2]  ⁷¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁷² tn Or “proclaiming.”

[3:10]  ⁷³ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁷⁴ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ⁷⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁷⁶ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁷⁷ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ⁷⁸ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ⁷⁹ tn Grk “or why.”

[3:12]  ⁸⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:1]  ⁸¹ tn Grk “hour.”

[3:1]  ⁸² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁸³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[1:10]  ⁸⁴ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁸⁵ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:14]  ⁸⁶ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:5]  ⁸⁷ tn Or “sensible.”

[2:5]  ⁸⁸ tn Grk “domestic,” “keeping house.”

[2:5]  ⁸⁹ tn Or “word.”

[2:5]  ⁹⁰ tn Or “slandered.”