Kejadian 10:29

10:29 Ophir, ¹  Havilah, ²  and Jobab. All these were sons of Joktan.

Kejadian 10:1

The Table of Nations

10:1 This is the account ³  of Noah’s sons Shem, Ham, and Japheth. Sons ⁴  were born ⁵  to them after the flood.

Kisah Para Rasul 9:28

9:28 So he was staying with them, associating openly with them ⁶  in Jerusalem, speaking out boldly in the name of the Lord.

Kisah Para Rasul 10:11

10:11 He ⁷  saw heaven ⁸  opened ⁹  and an object something like a large sheet ¹⁰  descending, ¹¹  being let down to earth ¹²  by its four corners.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ¹³  named Cornelius, a centurion ¹⁴  of what was known as the Italian Cohort. ¹⁵ 

Kisah Para Rasul 1:4

1:4 While he was with them, ¹⁶  he declared, ¹⁷  “Do not leave Jerusalem, ¹⁸  but wait there ¹⁹  for what my ²⁰  Father promised, ²¹  which you heard about from me. ²² 

Ayub 22:24

22:24 and throw ²³  your gold ²⁴  in the dust –

your gold ²⁵  of Ophir

among the rocks in the ravines –

Mazmur 45:9

45:9 Princesses ²⁶  are among your honored guests, ²⁷ 

your bride ²⁸  stands at your right hand, wearing jewelry made with gold from Ophir. ²⁹ 

Yesaya 13:12

13:12 I will make human beings more scarce than pure gold,

and people more scarce ³⁰  than gold from Ophir.

[10:29]  ¹ sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  ² sn Havilah is listed with Ham in v. 7.

[10:1]  ³ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ⁴ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ⁵ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[9:28]  ⁶ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[10:11]  ⁷ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁹ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ¹⁰ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ¹¹ tn Or “coming down.”

[10:11]  ¹² tn Or “to the ground.”

[10:1]  ¹³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ¹⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ¹⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[1:4]  ¹⁶ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹⁷ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁹ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²¹ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²² tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[22:24]  ²³ tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (vÿshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.

[22:24]  tn Heb “place.”

[22:24]  ²⁴ tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (bÿtsur, “in the rock”).

[22:24]  ²⁵ tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.

[45:9]  ²⁶ tn Heb “daughters of kings.”

[45:9]  ²⁷ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ²⁸ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ²⁹ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[13:12]  ³⁰ tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.