Kejadian 37:8-9

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹  They hated him even more ²  because of his dream and because of what he said. ³ 

37:9 Then he had another dream, ⁴  and told it to his brothers. “Look,” ⁵  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Kejadian 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁶  animal ate him. Then we’ll see how his dreams turn out!” ⁷ 

Kejadian 44:1-14

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack. 44:2 Then put ⁸  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁹ 

44:3 When morning came, ¹⁰  the men and their donkeys were sent off. ¹¹  44:4 They had not gone very far from the city ¹²  when Joseph said ¹³  to the servant who was over his household, “Pursue the men at once! ¹⁴  When you overtake ¹⁵  them, say to them, ‘Why have you repaid good with evil? 44:5 Doesn’t my master drink from this cup ¹⁶  and use it for divination? ¹⁷  You have done wrong!’” ¹⁸ 

44:6 When the man ¹⁹  overtook them, he spoke these words to them. 44:7 They answered him, “Why does my lord say such things? ²⁰  Far be it from your servants to do such a thing! ²¹  44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? 44:9 If one of us has it, ²²  he will die, and the rest of us will become my lord’s slaves!”

44:10 He replied, “You have suggested your own punishment! ²³  The one who has it will become my slave, ²⁴  but the rest of ²⁵  you will go free.” ²⁶  44:11 So each man quickly lowered ²⁷  his sack to the ground and opened it. 44:12 Then the man ²⁸  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack! 44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

44:14 So Judah and his brothers ²⁹  came back to Joseph’s house. He was still there, ³⁰  and they threw themselves to the ground before him.

Kejadian 50:18-20

50:18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 50:19 But Joseph answered them, “Don’t be afraid. Am ³¹  I in the place of God? 50:20 As for you, you meant to harm me, ³²  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ³³ 

Keluaran 3:19

3:19 But I know that the king of Egypt will not let you go, ³⁴  not even under force. ³⁵ 

Keluaran 14:5

14:5 When it was reported ³⁶  to the king of Egypt that the people had fled, ³⁷  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ³⁸  “What in the world have we done? ³⁹  For we have released the people of Israel ⁴⁰  from serving us!”

Keluaran 14:30

14:30 So the Lord saved ⁴¹  Israel on that day from the power ⁴²  of the Egyptians, and Israel saw the Egyptians dead ⁴³  on the shore of the sea.

Keluaran 14:1

The Victory at the Red Sea

14:1 ⁴⁴ The Lord spoke to Moses:

Kisah Para Rasul 13:17-18

13:17 The God of this people Israel ⁴⁵  chose our ancestors ⁴⁶  and made the people great ⁴⁷  during their stay as foreigners ⁴⁸  in the country ⁴⁹  of Egypt, and with uplifted arm ⁵⁰  he led them out of it. 13:18 For ⁵¹  a period of about forty years he put up with ⁵²  them in the wilderness. ⁵³ 

Kisah Para Rasul 13:26-32

13:26 Brothers, ⁵⁴  descendants ⁵⁵  of Abraham’s family, ⁵⁶  and those Gentiles among you who fear God, ⁵⁷  the message ⁵⁸  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ⁵⁹  him, ⁶⁰  and they fulfilled the sayings ⁶¹  of the prophets that are read every Sabbath by condemning ⁶²  him. ⁶³  13:28 Though ⁶⁴  they found ⁶⁵  no basis ⁶⁶  for a death sentence, ⁶⁷  they asked Pilate to have him executed. 13:29 When they had accomplished ⁶⁸  everything that was written ⁶⁹  about him, they took him down ⁷⁰  from the cross ⁷¹  and placed him ⁷²  in a tomb. 13:30 But God raised ⁷³  him from the dead, 13:31 and ⁷⁴  for many days he appeared to those who had accompanied ⁷⁵  him from Galilee to Jerusalem. These ⁷⁶  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁷⁷ 

Kisah Para Rasul 13:2

13:2 While they were serving ⁷⁸  the Lord and fasting, the Holy Spirit said, “Set apart ⁷⁹  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 8:10-15

8:10 All the people, ⁸⁰  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁸¹  8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁸²  and the name of Jesus Christ, ⁸³  they began to be baptized, ⁸⁴  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁸⁵  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁸⁶ 

8:14 Now when the apostles in Jerusalem ⁸⁷  heard that Samaria had accepted the word ⁸⁸  of God, they sent ⁸⁹  Peter and John to them. 8:15 These two ⁹⁰  went down and prayed for them so that they would receive the Holy Spirit.

Matius 26:34

26:34 Jesus said to him, “I tell you the truth, ⁹¹  on this night, before the rooster crows, you will deny me three times.”

Matius 26:69-75

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁹²  slave girl ⁹³  came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: ⁹⁴  “I don’t know what you’re talking about!” 26:71 When ⁹⁵  he went out to the gateway, another slave girl ⁹⁶  saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After ⁹⁷  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁹⁸  gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ⁹⁹  26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ¹⁰⁰ 

[37:8]  ¹ 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]  ² tn This construction is identical to the one in Gen 37:5.

[37:8]  ³ 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]  ⁴ tn Heb “And he dreamed yet another dream.”

[37:9]  ⁵ 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.

[37:20]  ⁶ 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]  ⁷ tn Heb “what his dreams will be.”

[44:2]  ⁸ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁹ tn Heb “and he did according to the word of Joseph which he spoke.”

[44:3]  ¹⁰ tn Heb “the morning was light.”

[44:3]  ¹¹ tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.

[44:4]  ¹² tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ¹³ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ¹⁴ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ¹⁵ tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

[44:5]  ¹⁶ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ¹⁷ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ¹⁸ tn Heb “you have caused to be evil what you have done.”

[44:6]  ¹⁹ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:7]  ²⁰ tn Heb “Why does my lord speak according to these words?”

[44:7]  ²¹ tn Heb “according to this thing.”

[44:9]  ²² tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[44:10]  ²³ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ²⁴ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ²⁵ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ²⁶ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:10]  sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

[44:11]  ²⁷ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

[44:12]  ²⁸ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:14]  ²⁹ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ³⁰ tn The disjunctive clause here provides supplemental information.

[50:19]  ³¹ tn Heb “For am I.”

[50:20]  ³² tn Heb “you devised against me evil.”

[50:20]  ³³ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[3:19]  ³⁴ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki) – “I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

[3:19]  ³⁵ tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, vÿlo’ vÿyad khazaqa) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1, 13:9, 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.

[14:5]  ³⁶ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ³⁷ tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ³⁸ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ³⁹ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ⁴⁰ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[14:30]  ⁴¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁴² tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁴³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[14:1]  ⁴⁴ sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[13:17]  ⁴⁵ tn Or “people of Israel.”

[13:17]  ⁴⁶ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁴⁷ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁴⁸ tn Or “as resident aliens.”

[13:17]  ⁴⁹ tn Or “land.”

[13:17]  ⁵⁰ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ⁵¹ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:18]  ⁵² tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁵³ tn Or “desert.”

[13:26]  ⁵⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁵⁵ tn Grk “sons”

[13:26]  ⁵⁶ tn Or “race.”

[13:26]  ⁵⁷ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁵⁸ tn Grk “word.”

[13:27]  ⁵⁹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁶⁰ tn Grk “this one.”

[13:27]  ⁶¹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ⁶² tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁶³ 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.

[13:28]  ⁶⁴ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁶⁵ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁶⁶ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁶⁷ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁶⁸ tn Or “carried out.”

[13:29]  ⁶⁹ sn That is, everything that was written in OT scripture.

[13:29]  ⁷⁰ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁷¹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁷² 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.

[13:30]  ⁷³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁷⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁷⁵ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁷⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ⁷⁷ tn Or “to our forefathers”; Grk “the fathers.”

[13:2]  ⁷⁸ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁷⁹ tn Or “Appoint.”

[8:10]  ⁸⁰ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁸¹ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ⁸² sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁸⁴ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁸⁵ tn Or “he kept close company with.”

[8:13]  ⁸⁶ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁸⁸ tn Or “message.”

[8:14]  ⁸⁹ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁹⁰ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[26:34]  ⁹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:69]  ⁹² tn Here καί (kai) has not been translated.

[26:69]  ⁹³ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[26:70]  ⁹⁴ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[26:71]  ⁹⁵ tn Here δέ (de) has not been translated.

[26:71]  ⁹⁶ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[26:73]  ⁹⁷ tn Here δέ (de) has not been translated.

[26:73]  ⁹⁸ tn Grk “your speech.”

[26:74]  ⁹⁹ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[26:75]  ¹⁰⁰ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.