Kejadian 30:3-6

30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ¹  her so that she can bear ²  children ³  for me ⁴  and I can have a family through her.” ⁵ 

30:4 So Rachel ⁶  gave him her servant Bilhah as a wife, and Jacob had marital relations with ⁷  her. 30:5 Bilhah became pregnant ⁸  and gave Jacob a son. ⁹  30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ¹⁰  and given me a son.” That is why ¹¹  she named him Dan. ¹² 

Yosua 19:40-47

Dan’s Tribal Lands

19:40 The seventh lot belonged to the tribe of Dan ¹³  by its clans. 19:41 Their assigned land included Zorah, Eshtaol, Ir Shemesh, 19:42 Shaalabbin, Aijalon, Ithlah, 19:43 Elon, Timnah, Ekron, 19:44 Eltekeh, Gibbethon, Baalath, 19:45 Jehud, Bene Berak, Gath Rimmon, 19:46 the waters of Jarkon, and Rakkon, including the territory in front of Joppa. 19:47 (The Danites failed to conquer their territory, ¹⁴  so they went up and fought with Leshem and captured it. They put the sword to it, took possession of it, and lived in it. They renamed it ¹⁵  Dan after their ancestor. ¹⁶ )

Yudas 1:1-2

Salutation

1:1 From Jude, ¹⁷  a slave ¹⁸  of Jesus Christ and brother of James, ¹⁹  to those who are called, wrapped in the love of ²⁰  God the Father and kept for ²¹  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ²² 

1 Samuel 24:2

24:2 So Saul took three thousand select men from all Israel and went to find ²³  David and his men in the region of ²⁴  the rocks of the mountain goats. ²⁵ 

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁶  laid hands on ²⁷  some from the church to harm them. ²⁸ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁹  laid hands on ³⁰  some from the church to harm them. ³¹ 

Matius 20:15-16

20:15 Am I not ³²  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ³³  20:16 So the last will be first, and the first last.”

[30:3]  ¹ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ² tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ³ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ⁴ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ⁵ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:4]  ⁶ tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

[30:4]  ⁷ tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

[30:5]  ⁸ tn Or “Bilhah conceived” (also in v. 7).

[30:5]  ⁹ tn Heb “and she bore for Jacob a son.”

[30:6]  ¹⁰ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ¹¹ tn Or “therefore.”

[30:6]  ¹² sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[19:40]  ¹³ tn Heb “the seventh lot came out for the sons of Dan.”

[19:47]  ¹⁴ tn Heb “the territory of the sons of Dan went out from them.”

[19:47]  ¹⁵ tn Heb “Leshem.” The pronoun (“it”) has replaced the name “Leshem” in the translation for stylistic reasons.

[19:47]  ¹⁶ tn Heb “according to the name of their father.”

[1:1]  ¹⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ²² tn Grk “may mercy and peace and love be multiplied to you.”

[24:2]  ²³ tn Heb “to search [for].”

[24:2]  ²⁴ tn Heb “upon the face of.”

[24:2]  ²⁵ tn Or “the region of the Rocks of the Mountain Goats,” if this expression is understood as a place name (cf. NASB, NIV, NRSV, TEV, CEV).

[12:1]  ²⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²⁷ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁸ tn Or “to cause them injury.”

[12:1]  ²⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ³⁰ tn Or “King Herod had some from the church arrested.”

[12:1]  ³¹ tn Or “to cause them injury.”

[20:15]  ³² tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ³³ tn Grk “Is your eye evil because I am good?”