Keluaran 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ¹  they each asked about the other’s welfare, and then they went into the tent.

Keluaran 18:2

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 14:4

14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh.

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ²  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

Kisah Para Rasul 1:16

1:16 “Brothers, ³  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁵  after he had given orders ⁶  by ⁷  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 24:17

24:17 After several years ⁸  I came to bring to my people gifts for the poor ⁹  and to present offerings, ¹⁰ 

[18:7]  ¹ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[14:1]  ² tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[1:16]  ³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴ tn Grk “foretold by the mouth of.”

[1:2]  ⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁷ tn Or “through.”

[24:17]  ⁸ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ⁹ 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]  ¹⁰ 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.