Daniel 4:8
Konteks4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 1 and in whom there is a spirit of the holy gods). I recounted the dream for him as well,
Daniel 5:12
Konteks5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 2 dreams, solve riddles, and decipher knotty problems. 3 Now summon 4 Daniel, and he will disclose the interpretation.”
Kejadian 41:45
Konteks41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 5 He also gave him Asenath 6 daughter of Potiphera, priest of On, 7 to be his wife. So Joseph took charge of 8 all the land of Egypt.
Kejadian 41:2
Konteks41:2 seven fine-looking, fat cows were coming up out of the Nile, 9 and they grazed in the reeds.
Kisah Para Rasul 23:34
Konteks23:34 When the governor 10 had read 11 the letter, 12 he asked 13 what province he was from. 14 When he learned 15 that he was from Cilicia, 16
Kisah Para Rasul 24:17
Konteks24:17 After several years 17 I came to bring to my people gifts for the poor 18 and to present offerings, 19


[4:8] 1 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[5:12] 2 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.
[5:12] 3 tn Aram “to loose knots.”
[5:12] 4 tn Aram “let [Daniel] be summoned.”
[41:45] 5 sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD3 1262).
[41:45] 6 sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.
[41:45] 7 sn On (also in v. 50) is another name for the city of Heliopolis.
[41:45] 8 tn Heb “and he passed through.”
[41:2] 9 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.
[23:34] 10 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
[23:34] 11 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 12 tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[23:34] 13 tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.
[23:34] 14 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
[23:34] 15 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 16 sn Cilicia was a province in northeastern Asia Minor.
[24:17] 17 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
[24:17] 18 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.
[24:17] 19 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.