Kejadian 33:5

33:5 When Esau ¹  looked up ²  and saw the women and the children, he asked, “Who are these people with you?” Jacob ³  replied, “The children whom God has graciously given ⁴  your servant.”

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ⁵  and saw that Esau was coming ⁶  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

1 Samuel 2:20-21

2:20 Eli would bless Elkanah and his wife saying, “May the Lord raise up for you descendants ⁷  from this woman to replace the one that she ⁸  dedicated to the Lord.” Then they would go to their ⁹  home. 2:21 So the Lord graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the Lord’s sanctuary. ¹⁰ 

1 Samuel 2:2

2:2 No one is holy ¹¹  like the Lord!

There is no one other than you!

There is no rock ¹²  like our God!

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ¹³  named Cornelius, a centurion ¹⁴  of what was known as the Italian Cohort. ¹⁵ 

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ¹⁶  named Cornelius, a centurion ¹⁷  of what was known as the Italian Cohort. ¹⁸ 

Kisah Para Rasul 28:5

28:5 However, ¹⁹  Paul ²⁰  shook ²¹  the creature off into the fire and suffered no harm.

Kisah Para Rasul 28:2

28:2 The local inhabitants ²²  showed us extraordinary ²³  kindness, for they built a fire and welcomed us all because it had started to rain ²⁴  and was cold.

Kisah Para Rasul 11:21

11:21 The ²⁵  hand of the Lord was with them, and a great number who believed ²⁶  turned ²⁷  to the Lord.

Ester 5:11

5:11 Haman then recounted to them his fabulous wealth, ²⁸  his many sons, ²⁹  and how the king had magnified him and exalted him over the king’s other officials and servants.

Mazmur 127:4-5

127:4 Sons born during one’s youth

are like arrows in a warrior’s hand. ³⁰ 

127:5 How blessed is the man who fills his quiver with them!

They will not be put to shame ³¹  when they confront ³²  enemies at the city gate.

Amsal 17:6

17:6 Grandchildren ³³  are like ³⁴  a crown ³⁵  to the elderly,

and the glory ³⁶  of children is their parents. ³⁷ 

[33:5]  ¹ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ² tn Heb “lifted up his eyes.”

[33:5]  ³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁴ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[33:1]  ⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ⁶ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[2:20]  ⁷ tn Heb “seed.”

[2:20]  ⁸ tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.

[2:20]  ⁹ tn Heb “his.”

[2:21]  ¹⁰ tn Heb “with the Lord.” Cf. NAB, TEV “in the service of the Lord”; NIV, NRSV, NLT “in the presence of the Lord”; CEV “at the Lord’s house in Shiloh.”

[2:2]  ¹¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹² tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[10:1]  ¹³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ¹⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ¹⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[10:1]  ¹⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ¹⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ¹⁸ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[28:5]  ¹⁹ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ²¹ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:2]  ²² tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²³ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁴ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[11:21]  ²⁵ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:21]  ²⁶ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ²⁷ sn Again, the expression turned is a summary term for responding to the gospel.

[5:11]  ²⁸ tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”

[5:11]  ²⁹ sn According to Esth 9:10 Haman had ten sons.

[127:4]  ³⁰ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

[127:5]  ³¹ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

[127:5]  ³² tn Heb “speak with.”

[17:6]  ³³ tn Heb “children of children [sons of sons].”

[17:6]  ³⁴ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[17:6]  ³⁵ sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.

[17:6]  ³⁶ tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”

[17:6]  ³⁷ tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.

[17:6]  tn Heb “their fathers.”