Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ¹  He tore his clothes,

Kejadian 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ²  and mourned for his son many days.

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ³  was taking care of ⁴  the flocks with his brothers. Now he was a youngster ⁵  working with the sons of Bilhah and Zilpah, his father’s wives. ⁶  Joseph brought back a bad report about them ⁷  to their father.

1 Samuel 1:11

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ⁸  on the suffering of your female servant, ⁹  remembering me and not forgetting your servant, and give a male child ¹⁰  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ¹¹ 

1 Samuel 1:1

Hannah Gives Birth to Samuel

1:1 There was a man from Ramathaim Zophim, ¹²  from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹³  the Jews from the province of Asia ¹⁴  who had seen him in the temple area ¹⁵  stirred up the whole crowd ¹⁶  and seized ¹⁷  him,

Kisah Para Rasul 21:2

21:2 We found ¹⁸  a ship crossing over to Phoenicia, ¹⁹  went aboard, ²⁰  and put out to sea. ²¹ 

Kisah Para Rasul 5:7

5:7 After an interval of about three hours, ²²  his wife came in, but she did not know ²³  what had happened.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁴  days, when the disciples were growing in number, ²⁵  a complaint arose on the part of the Greek-speaking Jews ²⁶  against the native Hebraic Jews, ²⁷  because their widows ²⁸  were being overlooked ²⁹  in the daily distribution of food. ³⁰ 

Kisah Para Rasul 22:11

22:11 Since I could not see because of ³¹  the brilliance ³²  of that light, I came to Damascus led by the hand of ³³  those who were with me.

Ayub 1:20

1:20 Then Job got up ³⁴  and tore his robe. ³⁵  He shaved his head, ³⁶  and then he threw himself down with his face to the ground. ³⁷ 

Yesaya 58:5

58:5 Is this really the kind of fasting I want? ³⁸ 

Do I want a day when people merely humble themselves, ³⁹ 

bowing their heads like a reed

and stretching out ⁴⁰  on sackcloth and ashes?

Is this really what you call a fast,

a day that is pleasing to the Lord?

Matius 6:16-18

Proper Fasting

6:16 “When ⁴¹  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ⁴²  so that people will see them fasting. I tell you the truth, ⁴³  they have their reward. 6:17 When ⁴⁴  you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁴⁵  careful not to display your righteousness merely to be seen by people. ⁴⁶  Otherwise you have no reward with your Father in heaven.

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[37:29]  ¹ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:34]  ² tn Heb “and put sackcloth on his loins.”

[37:2]  ³ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ⁴ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ⁵ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ⁶ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁷ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[1:11]  ⁸ tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ⁹ tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ¹⁰ tn Heb “seed of men.”

[1:11]  ¹¹ tn Heb “a razor will not go up upon his head.”

[1:1]  ¹² tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.

[21:27]  ¹³ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹⁵ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁶ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁷ tn Grk “and laid hands on.”

[21:2]  ¹⁸ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁰ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[5:7]  ²² tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ²³ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[6:1]  ²⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁵ tn Grk “were multiplying.”

[6:1]  ²⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁹ tn Or “neglected.”

[6:1]  ³⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[22:11]  ³¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ³² tn Or “brightness”; Grk “glory.”

[22:11]  ³³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[1:20]  ³⁴ tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”

[1:20]  ³⁵ sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.

[1:20]  ³⁶ sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).

[1:20]  ³⁷ tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histah^awah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histah^awah,” OTS (1977): 41-55.

[58:5]  ³⁸ tn Heb “choose” (so NASB, NRSV); NAB “wish.”

[58:5]  ³⁹ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

[58:5]  ⁴⁰ tn Or “making [their] bed.”

[6:16]  ⁴¹ tn Here δέ (de) has not been translated.

[6:16]  ⁴² tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ⁴³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:17]  ⁴⁴ tn Here δέ (de) has not been translated.

[6:1]  ⁴⁵ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁴⁶ tn Grk “before people in order to be seen by them.”