Yohanes 9:34

9:34 They replied, ¹  “You were born completely in sinfulness, ²  and yet you presume to teach us?” ³  So they threw him out.

Kejadian 19:9

19:9 “Out of our way!” ⁴  they cried, and “This man came to live here as a foreigner, ⁵  and now he dares to judge us! ⁶  We’ll do more harm ⁷  to you than to them!” They kept ⁸  pressing in on Lot until they were close enough ⁹  to break down the door.

Keluaran 2:14

2:14 The man ¹⁰  replied, “Who made you a ruler ¹¹  and a judge over us? Are you planning ¹²  to kill me like you killed that ¹³  Egyptian?” Then Moses was afraid, thinking, ¹⁴  “Surely what I did ¹⁵  has become known.”

Keluaran 2:1

The Birth of the Deliverer

2:1 ¹⁶ A man from the household ¹⁷  of Levi married ¹⁸  a woman who was a descendant of Levi. ¹⁹ 

Kisah Para Rasul 22:24

22:24 the commanding officer ²⁰  ordered Paul ²¹  to be brought back into the barracks. ²²  He told them ²³  to interrogate Paul ²⁴  by beating him with a lash ²⁵  so that he could find out the reason the crowd ²⁶  was shouting at Paul ²⁷  in this way.

Amsal 9:7-8

9:7 Whoever corrects ²⁸  a mocker is asking for ²⁹  insult; ³⁰ 

whoever reproves a wicked person receives ³¹  abuse.

9:8 Do not reprove ³²  a mocker or ³³  he will hate you;

reprove a wise person and he will love you.

[9:34]  ¹ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ² tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ³ tn Grk “and are you teaching us?”

[19:9]  ⁴ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ⁵ tn Heb “to live as a resident alien.”

[19:9]  ⁶ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ⁷ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ⁸ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ⁹ tn Heb “and they drew near.”

[2:14]  ¹⁰ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ¹¹ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ¹² tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ¹³ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ¹⁴ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ¹⁵ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:1]  ¹⁶ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ¹⁷ tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ¹⁸ tn Heb “went and took”; NASB “went and married.”

[2:1]  ¹⁹ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:1]  sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.

[22:24]  ²⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ²¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ²³ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ²⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁵ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ²⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ²⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[9:7]  ²⁸ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ²⁹ tn Heb “receives for himself.”

[9:7]  ³⁰ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ³¹ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ³² tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ³³ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”