Kejadian 25:23

25:23 and the Lord said to her,

“Two nations ¹  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

Kejadian 25:2

25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

1 Samuel 8:14

8:14 He will take your best fields and vineyards and give them to his own servants.

1 Samuel 8:1

Israel Seeks a King

8:1 In his old age Samuel appointed his sons as judges over Israel.

Kisah Para Rasul 11:15-17

11:15 Then as I began to speak, the Holy Spirit fell on ²  them just as he did ³  on us at the beginning. ⁴  11:16 And I remembered the word of the Lord, ⁵  as he used to say, ⁶  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁷  11:17 Therefore if God ⁸  gave them the same gift ⁹  as he also gave us after believing ¹⁰  in the Lord Jesus Christ, ¹¹  who was I to hinder ¹²  God?”

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ¹³  the circumcised believers ¹⁴  took issue with ¹⁵  him,

Kisah Para Rasul 14:7

14:7 There ¹⁶  they continued to proclaim ¹⁷  the good news.

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ¹⁸  And the man ¹⁹  leaped up and began walking. ²⁰ 

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²¹  when Paul and Barnabas ²²  went into the Jewish synagogue ²³  and spoke in such a way that a large group ²⁴  of both Jews and Greeks believed.

Kisah Para Rasul 18:11-13

18:11 So he stayed there ²⁵  a year and six months, teaching the word of God among them. ²⁶ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ²⁷  was proconsul ²⁸  of Achaia, ²⁹  the Jews attacked Paul together ³⁰  and brought him before the judgment seat, ³¹  18:13 saying, “This man is persuading ³²  people to worship God in a way contrary to ³³  the law!”

Kisah Para Rasul 18:2

18:2 There he ³⁴  found ³⁵  a Jew named Aquila, ³⁶  a native of Pontus, ³⁷  who had recently come from Italy with his wife Priscilla, because Claudius ³⁸  had ordered all the Jews to depart from ³⁹  Rome. ⁴⁰  Paul approached ⁴¹  them,

Kisah Para Rasul 25:11-12

25:11 If then I am in the wrong ⁴²  and have done anything that deserves death, I am not trying to escape dying, ⁴³  but if not one of their charges against me is true, ⁴⁴  no one can hand me over to them. ⁴⁵  I appeal to Caesar!” ⁴⁶  25:12 Then, after conferring with his council, ⁴⁷  Festus ⁴⁸  replied, “You have appealed to Caesar; ⁴⁹  to Caesar ⁵⁰  you will go!” ⁵¹ 

Mazmur 60:8

60:8 Moab is my washbasin. ⁵² 

I will make Edom serve me. ⁵³ 

I will shout in triumph over Philistia.” ⁵⁴ 

Obaja 1:17-21

1:17 But on Mount Zion there will be a remnant of those who escape, ⁵⁵ 

and it will be a holy place once again.

The descendants ⁵⁶  of Jacob will conquer ⁵⁷ 

those who had conquered them. ⁵⁸ 

1:18 The descendants of Jacob will be a fire,

and the descendants of Joseph a flame.

The descendants of Esau will be like stubble.

They will burn them up and devour them.

There will not be a single survivor ⁵⁹  of the descendants of Esau!”

Indeed, the Lord has spoken it.

1:19 The people of the Negev ⁶⁰  will take possession ⁶¹  of Esau’s mountain,

and the people of the Shephelah ⁶²  will take

possession ⁶³  of the land of ⁶⁴  the Philistines.

They will also take possession of the territory of Ephraim and the territory of Samaria,

and the people of Benjamin will take possession ⁶⁵  of Gilead. ⁶⁶ 

1:20 The exiles of this fortress ⁶⁷  of the people of Israel

will take possession ⁶⁸  of what belongs to

the people of Canaan, as far as Zarephath, ⁶⁹ 

and the exiles of Jerusalem ⁷⁰  who are in Sepharad ⁷¹ 

will take possession of the towns of the Negev.

1:21 Those who have been delivered ⁷²  will go up on Mount Zion

in order to rule over ⁷³  Esau’s mountain.

Then the Lord will reign as King! ⁷⁴ 

[25:23]  ¹ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[11:15]  ² tn Or “came down on.”

[11:15]  ³ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ⁴ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁶ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁷ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ⁸ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁹ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹⁰ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹² tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:2]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁴ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁵ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[14:7]  ¹⁶ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ¹⁷ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:10]  ¹⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:1]  ²¹ sn Iconium. See the note in 13:51.

[14:1]  ²² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²³ sn See the note on synagogue in 6:9.

[14:1]  ²⁴ tn Or “that a large crowd.”

[18:11]  ²⁵ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ²⁶ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ²⁷ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²⁹ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ³⁰ tn Grk “with one accord.”

[18:12]  ³¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:13]  ³² tn Or “inciting.”

[18:13]  ³³ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:2]  ³⁴ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ³⁵ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³⁶ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁷ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁸ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ³⁹ tn Or “to leave.”

[18:2]  ⁴⁰ map For location see JP4 A1.

[18:2]  ⁴¹ tn Or “went to.”

[25:11]  ⁴² tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴³ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁴⁴ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴⁵ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁴⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:12]  ⁴⁷ tn That is, with his advisers.

[25:12]  ⁴⁸ sn See the note on Porcius Festus in 24:27.

[25:12]  ⁴⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ⁵⁰ tn Or “to the emperor.”

[25:12]  ⁵¹ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[60:8]  ⁵² sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.

[60:8]  ⁵³ tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.

[60:8]  ⁵⁴ tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.

[1:17]  ⁵⁵ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ⁵⁶ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ⁵⁷ tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ⁵⁸ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

[1:18]  ⁵⁹ tn Heb “will be no survivor”; NAB “none shall survive.”

[1:19]  ⁶⁰ tn Heb “the Negev”; ASV “the South”; NCV, TEV “southern Judah.” The Hebrew text does not have the words “the people of,” but these words have been supplied in the translation for clarity. The place name “the Negev” functions as a synecdoche (container for contents) for the people living in the Negev.

[1:19]  sn The Negev is a dry, hot, arid region in the southern portion of Judah.

[1:19]  ⁶¹ sn The verb יָרַשׁ (yarash, “to take possession of [something]”) which is repeated three times in vv. 19-20 for emphasis, often implies a violent means of acquisition, such as through military conquest. Obadiah here pictures a dramatic reversal: Judah’s enemies, who conquered them then looted all her valuable possessions, will soon be conquered by the Judeans who will in turn take possession of their valuables. The punishment will fit the crime.

[1:19]  ⁶² tn The Hebrew text does not have the words “the people of,” but they are supplied in the translation since “the Shephelah” functions as a synecdoche referring to residents of this region.

[1:19]  sn The Shephelah as a region refers to the Palestinian foothills that rise from the coastal plain. In much of Old Testament times they served as a divide between the people of Judah and the Philistines.

[1:19]  ⁶³ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for the sake of smoothness.

[1:19]  ⁶⁴ tn The words “the land of” are not present in the Hebrew text. They are supplied in the translation for clarity.

[1:19]  ⁶⁵ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for stylistic reasons.

[1:19]  ⁶⁶ sn Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.

[1:20]  ⁶⁷ tn Or “army” (TEV); KJV, NAB, NASB “host”; NIV “company.” Some text critics suggest revocalizing MT הַחֵל (hakhel, “the fortress”) to the place- name הָלָה (halah, “Halah”; so NRSV), the location to which many of the Israelite exiles were sent in the 8th century (2 Kgs 7:6; 18:11; 1 Chr 5:26). The MT form is from הַיִל (hayil, “strength”), which is used elsewhere to refer to an army (Exod 14:17; 1 Sam 17:20; 2 Sam 8:9), military fortress (2 Sam 20:15; 22:33), leaders (Exod 18:21) and even wealth or possessions (Obad 1:11, 13).

[1:20]  ⁶⁸ tn The Hebrew text has no verb here. The words “will possess” have been supplied from the context.

[1:20]  ⁶⁹ sn Zarephath was a Phoenician coastal city located some ten miles south of Sidon.

[1:20]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:20]  ⁷¹ sn The exact location of Sepharad is uncertain. Suggestions include a location in Spain, or perhaps Sparta in Greece, or perhaps Sardis in Asia Minor. For inscriptional evidence that bears on this question see E. Lipinski, “Obadiah 20,” VT 23 (1973): 368-70. The reason for mentioning this location in v. 20 seems to be that even though it was far removed from Jerusalem, the Lord will nonetheless enable the Jewish exiles there to return and participate in the restoration of Israel that Obadiah describes.

[1:21]  ⁷² tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ⁷³ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ⁷⁴ tn Heb “then the kingdom will belong to the Lord.”