Kejadian 40:8

40:8 They told him, “We both had dreams, ¹  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²  to me.”

Bilangan 12:6

12:6 The Lord ³  said, “Hear now my words: If there is a prophet among you, ⁴  I the Lord ⁵  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 12:2

12:2 They ⁶  said, “Has the Lord only ⁷  spoken through Moses? Has he not also spoken through us?” ⁸  And the Lord heard it. ⁹ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁰  days, when the disciples were growing in number, ¹¹  a complaint arose on the part of the Greek-speaking Jews ¹²  against the native Hebraic Jews, ¹³  because their widows ¹⁴  were being overlooked ¹⁵  in the daily distribution of food. ¹⁶ 

Daniel 2:18-23

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ¹⁷  and his friends would not be destroyed along with the rest of the wise men of Babylon. 2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised ¹⁸  the God of heaven, 2:20 saying, ¹⁹ 

“Let the name of God ²⁰  be praised ²¹  forever and ever,

for wisdom and power belong to him.

2:21 He changes times and seasons,

deposing some kings

and establishing others. ²² 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ²³ 

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ²⁴  requested from you.

For you have enabled me to understand the king’s dilemma.” ²⁵ 

Daniel 2:28-30

2:28 However, there is a God in heaven who reveals mysteries, ²⁶  and he has made known to King Nebuchadnezzar what will happen in the times to come. ²⁷  The dream and the visions you had while lying on your bed ²⁸  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ²⁹  The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom ³⁰  than any other living person, but so that the king may understand ³¹  the interpretation and comprehend the thoughts of your mind. ³² 

Daniel 2:47

2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”

Daniel 4:2

4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

Kisah Para Rasul 3:7

3:7 Then ³³  Peter ³⁴  took hold ³⁵  of him by the right hand and raised him up, and at once the man’s ³⁶  feet and ankles were made strong. ³⁷ 

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁸  why are you amazed at this? Why ³⁹  do you stare at us as if we had made this man ⁴⁰  walk by our own power or piety?

Kisah Para Rasul 14:14-15

14:14 But when the apostles ⁴¹  Barnabas and Paul heard about ⁴²  it, they tore ⁴³  their clothes and rushed out ⁴⁴  into the crowd, shouting, ⁴⁵  14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁶  just like you! We are proclaiming the good news to you, so that you should turn ⁴⁷  from these worthless ⁴⁸  things to the living God, who made the heaven, the earth, ⁴⁹  the sea, and everything that is in them.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁵⁰  when Paul and Barnabas ⁵¹  went into the Jewish synagogue ⁵²  and spoke in such a way that a large group ⁵³  of both Jews and Greeks believed.

Kolose 1:10

1:10 so that you may live ⁵⁴  worthily of the Lord and please him in all respects ⁵⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁵⁶  brothers and sisters ⁵⁷  in Christ, at Colossae. Grace and peace to you ⁵⁸  from God our Father! ⁵⁹ 

Kolose 3:5

3:5 So put to death whatever in your nature belongs to the earth: ⁶⁰  sexual immorality, impurity, shameful passion, ⁶¹  evil desire, and greed which is idolatry.

[40:8]  ¹ tn Heb “a dream we dreamed.”

[40:8]  ² tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[12:6]  ³ tn Heb “he.”

[12:6]  ⁴ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁵ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[12:2]  ⁶ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ⁷ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ⁸ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

[12:2]  ⁹ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[6:1]  ¹⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹¹ tn Grk “were multiplying.”

[6:1]  ¹² 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]  ¹³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁴ 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]  ¹⁵ tn Or “neglected.”

[6:1]  ¹⁶ 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.

[2:18]  ¹⁷ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[2:19]  ¹⁸ tn Or “blessed.”

[2:20]  ¹⁹ tn Aram “Daniel answered and said.”

[2:20]  ²⁰ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ²¹ tn Or “blessed.”

[2:21]  ²² tn Aram “kings.”

[2:21]  ²³ tn Aram “the knowers of understanding.”

[2:23]  ²⁴ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ²⁵ tn Aram “the word of the king.”

[2:28]  ²⁶ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ²⁷ tn Aram “in the latter days.”

[2:28]  ²⁸ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ²⁹ tn Aram “your thoughts upon your bed went up to what will be after this.”

[2:30]  ³⁰ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ³¹ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ³² tn Aram “heart.”

[3:7]  ³³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ³⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ³⁵ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ³⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ³⁷ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:12]  ³⁸ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ³⁹ tn Grk “or why.”

[3:12]  ⁴⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[14:14]  ⁴¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁴² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁴³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁴⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁴⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ⁴⁶ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁴⁷ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁴⁸ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁴⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:1]  ⁵⁰ sn Iconium. See the note in 13:51.

[14:1]  ⁵¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁵² sn See the note on synagogue in 6:9.

[14:1]  ⁵³ tn Or “that a large crowd.”

[1:10]  ⁵⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁵⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ⁵⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁸ tn Or “Grace to you and peace.”

[1:2]  ⁵⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:5]  ⁶⁰ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁶¹ tn Or “lust.”