Ulangan 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ¹  and the Lord has said to me, ‘You will not cross the Jordan.’

Ulangan 31:1

Succession of Moses by Joshua

31:1 Then Moses went ²  and spoke these words ³  to all Israel.

1 Samuel 8:20

8:20 We will be like all the other nations. Our king will judge us and lead us ⁴  and fight our battles.”

1 Samuel 18:13

18:13 Saul removed David ⁵  from his presence and made him a commanding officer. ⁶  David led the army out to battle and back. ⁷ 

1 Samuel 18:2

18:2 Saul retained David ⁸  on that day and did not allow him to return to his father’s house.

1 Samuel 5:2

5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon.

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

Kisah Para Rasul 3:7

3:7 Then ⁹  Peter ¹⁰  took hold ¹¹  of him by the right hand and raised him up, and at once the man’s ¹²  feet and ankles were made strong. ¹³ 

Kisah Para Rasul 3:2

3:2 And a man lame ¹⁴  from birth ¹⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁶  so he could beg for money ¹⁷  from those going into the temple courts. ¹⁸ 

Kisah Para Rasul 1:10

1:10 As ¹⁹  they were still staring into the sky while he was going, suddenly ²⁰  two men in white clothing stood near them

Yohanes 10:3-4

10:3 The doorkeeper ²¹  opens the door ²²  for him, ²³  and the sheep hear his voice. He ²⁴  calls his own sheep by name and leads them out. ²⁵  10:4 When he has brought all his own sheep ²⁶  out, he goes ahead of them, and the sheep follow him because they recognize ²⁷  his voice.

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ²⁸  and find pasture. ²⁹ 

[31:2]  ¹ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[31:1]  ² tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ³ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[8:20]  ⁴ tn Heb “and go out before us.”

[18:13]  ⁵ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[18:13]  ⁶ tn Heb “an officer of a thousand.”

[18:13]  ⁷ tn Heb “and he went out and came in before the people.” See v. 16.

[18:2]  ⁸ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[3:7]  ⁹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹¹ 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]  ¹² tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹³ 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.

[3:2]  ¹⁴ tn Or “crippled.”

[3:2]  ¹⁵ tn Grk “from his mother’s womb.”

[3:2]  ¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:10]  ¹⁹ tn Grk “And as.” 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.

[1:10]  ²⁰ tn Grk “behold.”

[10:3]  ²¹ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ²² tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ²³ tn Grk “For this one.”

[10:3]  ²⁴ 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.

[10:3]  ²⁵ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ²⁶ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ²⁷ tn Grk “because they know.”

[10:9]  ²⁸ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ²⁹ sn That is, pasture land in contrast to cultivated land.