Keluaran 26:36

26:36 “You are to make a hanging ¹  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ² 

Keluaran 36:37

36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer,

Keluaran 36:1

36:1 So Bezalel and Oholiab and every skilled person ³  in whom the Lord has put skill ⁴  and ability ⁵  to know how ⁶  to do all the work for the service ⁷  of the sanctuary are to do the work ⁸  according to all that the Lord has commanded.”

Kisah Para Rasul 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ⁹  days, when the disciples were growing in number, ¹⁰  a complaint arose on the part of the Greek-speaking Jews ¹¹  against the native Hebraic Jews, ¹²  because their widows ¹³  were being overlooked ¹⁴  in the daily distribution of food. ¹⁵  6:2 So the twelve ¹⁶  called ¹⁷  the whole group ¹⁸  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁹ 

Kisah Para Rasul 3:7

3:7 Then ²⁰  Peter ²¹  took hold ²²  of him by the right hand and raised him up, and at once the man’s ²³  feet and ankles were made strong. ²⁴ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ²⁵  the times or periods that the Father has set by his own authority.

Yohanes 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ²⁶  I am the door for the sheep. ²⁷ 

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 

[26:36]  ¹ sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ² tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[36:1]  ³ tn Heb “wise of [in] heart.”

[36:1]  ⁴ tn Heb “wisdom.”

[36:1]  ⁵ tn Heb “understanding, discernment.”

[36:1]  ⁶ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁷ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ⁸ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[6:1]  ⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁰ tn Grk “were multiplying.”

[6:1]  ¹¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁴ tn Or “neglected.”

[6:1]  ¹⁵ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ¹⁶ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁷ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁸ tn Or “the multitude.”

[6:2]  ¹⁹ tn Grk “to serve tables.”

[3:7]  ²⁰ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²² 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]  ²³ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁴ 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.

[1:7]  ²⁵ tn Grk “It is not for you to know.”

[10:7]  ²⁶ tn Grk “Truly, truly, I say to you.”

[10:7]  ²⁷ tn Or “I am the sheep’s door.”

[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.