Kejadian 19:9

19:9 “Out of our way!” ¹  they cried, and “This man came to live here as a foreigner, ²  and now he dares to judge us! ³  We’ll do more harm ⁴  to you than to them!” They kept ⁵  pressing in on Lot until they were close enough ⁶  to break down the door.

Kejadian 37:8-11

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁷  They hated him even more ⁸  because of his dream and because of what he said. ⁹ 

37:9 Then he had another dream, ¹⁰  and told it to his brothers. “Look,” ¹¹  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ¹²  Will I, your mother, and your brothers really come and bow down to you?” ¹³  37:11 His brothers were jealous ¹⁴  of him, but his father kept in mind what Joseph said. ¹⁵ 

Kejadian 37:19-20

37:19 They said to one another, “Here comes this master of dreams! ¹⁶  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹⁷  animal ate him. Then we’ll see how his dreams turn out!” ¹⁸ 

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹⁹  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 16:13

16:13 Is it a small thing ²⁰  that you have brought us up out of the land that flows with milk and honey, ²¹  to kill us in the wilderness? Now do you want to make yourself a prince ²²  over us?

Mazmur 2:2-6

2:2 The kings of the earth ²³  form a united front; ²⁴ 

the rulers collaborate ²⁵ 

against the Lord and his anointed king. ²⁶ 

2:3 They say, ²⁷  “Let’s tear off the shackles they’ve put on us! ²⁸ 

Let’s free ourselves from ²⁹  their ropes!”

2:4 The one enthroned ³⁰  in heaven laughs in disgust; ³¹ 

the Lord taunts ³²  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ³³  saying, ³⁴ 

2:6 “I myself ³⁵  have installed ³⁶  my king

on Zion, my holy hill.”

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ³⁷  entered the temple courts, ³⁸  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ³⁹  are you doing these things, and who gave you this authority?”

Lukas 12:14

12:14 But Jesus ⁴⁰  said to him, “Man, ⁴¹  who made me a judge or arbitrator between you two?” ⁴² 

Lukas 19:14

19:14 But his citizens ⁴³  hated ⁴⁴  him and sent a delegation after him, saying, ‘We do not want this man ⁴⁵  to be king ⁴⁶  over us!’

Lukas 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ⁴⁷  bring them here and slaughter ⁴⁸  them ⁴⁹  in front of me!’”

Kisah Para Rasul 7:26-28

7:26 The next day Moses ⁵⁰  saw two men ⁵¹  fighting, and tried to make peace between ⁵²  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁵³  Moses ⁵⁴  aside, saying, ‘Who made ⁵⁵  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁵⁶ 

Kisah Para Rasul 7:35

7:35 This same ⁵⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁸  God sent as both ruler and deliverer ⁵⁹  through the hand of the angel ⁶⁰  who appeared to him in the bush.

[19:9]  ¹ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ² tn Heb “to live as a resident alien.”

[19:9]  ³ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ⁴ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ⁵ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ⁶ tn Heb “and they drew near.”

[37:8]  ⁷ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁸ tn This construction is identical to the one in Gen 37:5.

[37:8]  ⁹ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:9]  ¹⁰ tn Heb “And he dreamed yet another dream.”

[37:9]  ¹¹ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:10]  ¹² sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ¹³ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[37:11]  ¹⁴ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ¹⁵ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:19]  ¹⁶ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ¹⁷ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹⁸ tn Heb “what his dreams will be.”

[16:3]  ¹⁹ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[16:13]  ²⁰ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ²¹ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ²² tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[2:2]  ²³ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ²⁴ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²⁵ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ²⁶ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ²⁷ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ²⁸ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ²⁹ tn Heb “throw off from us.”

[2:4]  ³⁰ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ³¹ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ³² tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ³³ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ³⁴ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ³⁵ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ³⁶ tn Or perhaps “consecrated.”

[21:23]  ³⁷ tn Grk “he.”

[21:23]  ³⁸ tn Grk “the temple.”

[21:23]  ³⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[12:14]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁴¹ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁴² tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[19:14]  ⁴³ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁴⁴ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁴⁵ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴⁶ tn Or “to rule.”

[19:27]  ⁴⁷ tn Grk “to rule over them.”

[19:27]  ⁴⁸ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁴⁹ sn Slaughter them. To reject the king is to face certain judgment from him.

[7:26]  ⁵⁰ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁵¹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁵² tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ⁵³ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁵⁴ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁵⁵ tn Or “appointed.”

[7:28]  ⁵⁶ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[7:35]  ⁵⁷ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁸ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵⁹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶⁰ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).