Keluaran 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ¹  go among us, for we ²  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

Ulangan 31:17

31:17 At that time ³  my anger will erupt against them ⁴  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁵  them ⁶  so that they ⁷  will say at that time, ‘Have not these disasters ⁸  overcome us ⁹  because our ¹⁰  God is not among us ¹¹ ?’

Yosua 22:31

22:31 Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, ¹²  “Today we know that the Lord is among us, because you have not disobeyed the Lord in this. ¹³  Now ¹⁴  you have rescued the Israelites from the Lord’s judgment.” ¹⁵ 

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁶  acts mightily ¹⁷  among you!”

Mikha 3:11

3:11 Her ¹⁸  leaders take bribes when they decide legal cases, ¹⁹ 

her priests proclaim rulings for profit,

and her prophets read omens for pay.

Yet they claim to trust ²⁰  the Lord and say,

“The Lord is among us. ²¹ 

Disaster will not overtake ²²  us!”

Yohanes 1:14

1:14 Now ²³  the Word became flesh ²⁴  and took up residence ²⁵  among us. We ²⁶  saw his glory – the glory of the one and only, ²⁷  full of grace and truth, who came from the Father.

Kisah Para Rasul 7:37-39

7:37 This is the Moses who said to the Israelites, ²⁸  ‘God will raise up for you a prophet like me from among your brothers.’ ²⁹  7:38 This is the man who was in the congregation ³⁰  in the wilderness ³¹  with the angel who spoke to him at Mount Sinai, and with our ancestors, ³²  and he ³³  received living oracles ³⁴  to give to you. ³⁵  7:39 Our ³⁶  ancestors ³⁷  were unwilling to obey ³⁸  him, but pushed him aside ³⁹  and turned back to Egypt in their hearts,

[34:9]  ¹ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ² tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[31:17]  ³ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵ tn Heb “find,” “encounter.”

[31:17]  ⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁸ tn Heb “evils.”

[31:17]  ⁹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ¹⁰ tn Heb “my.”

[31:17]  ¹¹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[22:31]  ¹² tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

[22:31]  ¹³ tn Heb “because you were not unfaithful with this unfaithfulness against the Lord.”

[22:31]  ¹⁴ tn On the use of אָז in a logical sense, see Waltke-O’Connor, Hebrew Syntax, 667.

[22:31]  ¹⁵ tn Heb “the hand (i.e., power) of the Lord.”

[12:6]  ¹⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁷ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[3:11]  ¹⁸ sn The pronoun Her refers to Jerusalem (note the previous line).

[3:11]  ¹⁹ tn Heb “judge for a bribe.”

[3:11]  ²⁰ tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”

[3:11]  ²¹ tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

[3:11]  ²² tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”

[1:14]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ²⁴ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ²⁵ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ²⁶ tn Grk “and we saw.”

[1:14]  ²⁷ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[7:37]  ²⁸ tn Grk “to the sons of Israel.”

[7:37]  ²⁹ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ³⁰ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ³¹ tn Or “desert.”

[7:38]  ³² tn Or “forefathers”; Grk “fathers.”

[7:38]  ³³ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ³⁴ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ³⁵ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ³⁶ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ³⁷ tn Or “forefathers”; Grk “fathers.”

[7:39]  ³⁸ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ³⁹ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).