Keluaran 24:13

24:13 So Moses set out ¹  with ²  Joshua his attendant, and Moses went up the mountain of God.

Bilangan 11:28

11:28 Joshua son of Nun, the servant ³  of Moses, one of his choice young men, ⁴  said, ⁵  “My lord Moses, stop them!” ⁶ 

Bilangan 11:1

The Israelites Complain

11:1 ⁷ When the people complained, ⁸  it displeased ⁹  the Lord. When the Lord heard ¹⁰  it, his anger burned, ¹¹  and so ¹²  the fire of the Lord ¹³  burned among them and consumed some of the outer parts of the camp.

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ¹⁴  the evil spirit jumped on ¹⁵  them and beat them all into submission. ¹⁶  He prevailed ¹⁷  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁸  They replied, ¹⁹  “No, we have not even ²⁰  heard that there is a Holy Spirit.”

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ²¹  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²²  called Solomon’s Portico. ²³ 

Kisah Para Rasul 4:27-29

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁴  your holy servant Jesus, whom you anointed, ²⁵  4:28 to do as much as your power ²⁶  and your plan ²⁷  had decided beforehand ²⁸  would happen. 4:29 And now, Lord, pay attention to ²⁹  their threats, and grant ³⁰  to your servants ³¹  to speak your message ³²  with great courage, ³³ 

Kisah Para Rasul 5:25-27

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³⁴  and teaching ³⁵  the people!” 5:26 Then the commander ³⁶  of the temple guard ³⁷  went with the officers ³⁸  and brought the apostles ³⁹  without the use of force ⁴⁰  (for they were afraid of being stoned by the people). ⁴¹ 

5:27 When they had brought them, they stood them before the council, ⁴²  and the high priest questioned ⁴³  them,

Matius 20:26-27

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave ⁴⁴  –

Lukas 16:10

16:10 “The one who is faithful in a very little ⁴⁵  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

[24:13]  ¹ tn Heb “and he arose” meaning “started to go.”

[24:13]  ² tn Heb “and.”

[11:28]  ³ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ⁴ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ⁵ tn Heb “answered and said.”

[11:28]  ⁶ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[11:1]  ⁷ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ⁸ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ⁹ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ¹⁰ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ¹¹ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ¹² tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ¹³ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[19:16]  ¹⁴ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁵ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁶ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹⁷ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:2]  ¹⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁰ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[3:11]  ²¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²² tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²³ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[4:27]  ²⁴ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁵ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁶ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²⁷ tn Or “purpose,” “will.”

[4:28]  ²⁸ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ²⁹ tn Or “Lord, take notice of.”

[4:29]  ³⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ³¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³² tn Grk “word.”

[4:29]  ³³ tn Or “with all boldness.”

[5:25]  ³⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³⁵ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ³⁶ tn Or “captain.”

[5:26]  ³⁷ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ³⁸ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ³⁹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴⁰ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴¹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴³ tn Or “interrogated,” “asked.”

[20:27]  ⁴⁴ tn See the note on the word “slave” in 8:9.

[16:10]  ⁴⁵ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.