Kejadian 40:21

40:21 He restored the chief cupbearer to his former position ¹  so that he placed the cup in Pharaoh’s hand,

Kejadian 40:1

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ²  to the king of Egypt and the royal baker ³  offended ⁴  their master, the king of Egypt.

Kisah Para Rasul 10:5

10:5 Now ⁵  send men to Joppa ⁶  and summon a man named Simon, ⁷  who is called Peter.

Kisah Para Rasul 10:2

10:2 He ⁸  was a devout, God-fearing man, ⁹  as was all his household; he did many acts of charity for the people ¹⁰  and prayed to God regularly.

Kisah Para Rasul 9:4

9:4 He ¹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹²  why are you persecuting me?” ¹³ 

Nehemia 1:11--2:1

1:11 Please, ¹⁴  O Lord, listen attentively ¹⁵  to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect ¹⁶  to your name. Grant your servant success today and show compassion to me ¹⁷  in the presence of this man.”

Now ¹⁸  I was cupbearer for the king.

Nehemiah Is Permitted to Go to Jerusalem

2:1 Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me, ¹⁹  I took the wine and gave it to the king. Previously ²⁰  I had not been depressed ²¹  in the king’s presence. ²² 

[40:21]  ¹ tn Heb “his cupbearing.”

[40:1]  ² sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ³ sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ⁴ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[10:5]  ⁵ tn Grk “And now.” 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.

[10:5]  ⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁷ tn Grk “a certain Simon.”

[10:2]  ⁸ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁹ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁰ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[9:4]  ¹¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹² tn The double vocative suggests emotion.

[9:4]  ¹³ sn Persecuting me. To persecute the church is to persecute Jesus.

[1:11]  ¹⁴ tn The interjection אָנָּא (’anna’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).

[1:11]  ¹⁵ tn Heb “let your ear be attentive.”

[1:11]  ¹⁶ tn Heb “fear.”

[1:11]  ¹⁷ tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.

[1:11]  ¹⁸ tn The vav (ו) on וַאֲנִי (va’ani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.

[2:1]  ¹⁹ tc The translation reads with the LXX וְיַיִן לְפָנַי (vÿyayin lÿfanay, “and wine before me”) rather than יַיִן לְפָנָיו (yayin lÿfanayv, “wine before him”) of the MT. The initial vav (ו) on original וְיַיִן probably dropped out due to haplograpy or orthographic confusion with the two yods (י) which follow. The final vav on לְפָנָיו in the MT was probably added due to dittography with the vav on the immediately following word.

[2:1]  ²⁰ tc The translation reads לְפָנֵים (lÿfanim, “formerly”) rather than לְפָנָיו (lÿfanayv, “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.

[2:1]  ²¹ tn Or “showed him a sullen face.” See HALOT 1251 s.v. רַע, רָע 9.

[2:1]  ²² tn This expression is either to be inferred from the context, or perhaps one should read לְפָנָיו (lÿfanayv, “before him”; cf. the MT) in addition to לְפָנִים (lÿfanim, “formerly”). See preceding note on the word “previously.”