Kejadian 42:7

42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ¹  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ²  “From the land of Canaan, to buy grain for food.” ³ 

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ⁴  as if we were ⁵  spying on the land.

Keluaran 10:28

10:28 Pharaoh said to him, “Go from me! ⁶  Watch out for yourself! Do not appear before me again, ⁷  for when ⁸  you see my face you will die!”

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ⁹ The Lord said ¹⁰  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ¹¹  these signs of mine before him, ¹² 

1 Samuel 25:10-11

25:10 But Nabal responded to David’s servants, “Who is David, and who is this son of Jesse? This is a time when many servants are breaking away from their masters! 25:11 Should I take my bread and my water and my meat that I have slaughtered for my shearers and give them to these men? I don’t even know where they came from!”

1 Samuel 25:1

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ¹³ 

Kisah Para Rasul 20:6-11

20:6 We ¹⁴  sailed away from Philippi ¹⁵  after the days of Unleavened Bread, ¹⁶  and within five days ¹⁷  we came to the others ¹⁸  in Troas, ¹⁹  where we stayed for seven days. 20:7 On the first day ²⁰  of the week, when we met ²¹  to break bread, Paul began to speak ²²  to the people, and because he intended ²³  to leave the next day, he extended ²⁴  his message until midnight. 20:8 (Now there were many lamps ²⁵  in the upstairs room where we were meeting.) ²⁶  20:9 A young man named Eutychus, who was sitting in the window, ²⁷  was sinking ²⁸  into a deep sleep while Paul continued to speak ²⁹  for a long time. Fast asleep, ³⁰  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ³¹  threw himself ³²  on the young man, ³³  put his arms around him, ³⁴  and said, “Do not be distressed, for he is still alive!” ³⁵  20:11 Then Paul ³⁶  went back upstairs, ³⁷  and after he had broken bread and eaten, he talked with them ³⁸  a long time, until dawn. Then he left.

Amsal 15:1

15:1 A gentle response ³⁹  turns away anger,

but a harsh word ⁴⁰  stirs up wrath. ⁴¹ 

[42:7]  ¹ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ² tn Heb “said.”

[42:7]  ³ tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[42:30]  ⁴ tn Heb “made us.”

[42:30]  ⁵ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[10:28]  ⁶ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ⁷ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁸ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[10:1]  ⁹ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ¹⁰ tn Heb “and Yahweh said.”

[10:1]  ¹¹ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ¹² tn Heb “in his midst.”

[25:1]  ¹³ tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[20:6]  ¹⁴ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹⁶ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹⁷ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹⁸ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹⁹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ²⁰ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²¹ tn Or “assembled.”

[20:7]  ²² tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ²³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ²⁴ tn Or “prolonged.”

[20:8]  ²⁵ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ²⁶ sn This is best taken as a parenthetical note by the author.

[20:9]  ²⁷ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ²⁸ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ²⁹ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ³⁰ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ³¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ³² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ³³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ³⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ³⁵ tn Grk “for his life is in him” (an idiom).

[20:11]  ³⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ³⁷ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ³⁸ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[15:1]  ³⁹ tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

[15:1]  ⁴⁰ tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).

[15:1]  ⁴¹ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.