Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ¹  He tore his clothes,

Kejadian 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ²  and mourned for his son many days.

Kejadian 37:1

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, ³  in the land of Canaan. ⁴ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁵  the Jews from the province of Asia ⁶  who had seen him in the temple area ⁷  stirred up the whole crowd ⁸  and seized ⁹  him,

Kisah Para Rasul 21:2

21:2 We found ¹⁰  a ship crossing over to Phoenicia, ¹¹  went aboard, ¹²  and put out to sea. ¹³ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁴  days, when the disciples were growing in number, ¹⁵  a complaint arose on the part of the Greek-speaking Jews ¹⁶  against the native Hebraic Jews, ¹⁷  because their widows ¹⁸  were being overlooked ¹⁹  in the daily distribution of food. ²⁰ 

Yesaya 20:2

20:2 At that time the Lord announced through ²¹  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ²²  and barefoot.

Yesaya 37:1

37:1 When King Hezekiah heard this, ²³  he tore his clothes, put on sackcloth, and went to the Lord’s temple.

Wahyu 11:3

11:3 And I will grant my two witnesses authority ²⁴  to prophesy for 1,260 days, dressed in sackcloth.

[37:29]  ¹ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:34]  ² tn Heb “and put sackcloth on his loins.”

[37:1]  ³ tn Heb “the land of the sojournings of his father.”

[37:1]  ⁴ sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.

[21:27]  ⁵ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁷ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁸ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁹ tn Grk “and laid hands on.”

[21:2]  ¹⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[6:1]  ¹⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵ tn Grk “were multiplying.”

[6:1]  ¹⁶ 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]  ¹⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁸ 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]  ¹⁹ tn Or “neglected.”

[6:1]  ²⁰ 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.

[20:2]  ²¹ tn Heb “spoke by the hand of.”

[20:2]  ²² tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

[37:1]  ²³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:3]  ²⁴ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.