Hakim-hakim 17:10

17:10 Micah said to him, “Stay with me. Become my adviser ¹  and priest. I will give you ten pieces of silver per year, plus clothes and food.” ² 

Hakim-hakim 17:2

17:2 He said to his mother, “You know ³  the eleven hundred pieces of silver which were stolen ⁴  from you, about which I heard you pronounce a curse? Look here, I have the silver. I stole ⁵  it, but now I am giving it back to you.” ⁶  His mother said, “May the Lord reward ⁷  you, my son!”

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁸  days, when the disciples were growing in number, ⁹  a complaint arose on the part of the Greek-speaking Jews ¹⁰  against the native Hebraic Jews, ¹¹  because their widows ¹²  were being overlooked ¹³  in the daily distribution of food. ¹⁴ 

Kisah Para Rasul 8:8-9

8:8 So there was ¹⁵  great joy ¹⁶  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ¹⁷  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 13:14

13:14 Moving on from ¹⁸  Perga, ¹⁹  they arrived at Pisidian Antioch, ²⁰  and on the Sabbath day they went into ²¹  the synagogue ²²  and sat down.

Matius 23:9

23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

[17:10]  ¹ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

[17:10]  ² tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.

[17:2]  ³ tn The words “You know” are supplied in the translation for clarification.

[17:2]  ⁴ tn Heb “taken.”

[17:2]  ⁵ tn Heb “took.”

[17:2]  ⁶ tn In the Hebrew text the statement, “but now I am giving it back to you,” appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.

[17:2]  ⁷ tn Traditionally, “bless.”

[6:1]  ⁸ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁹ tn Grk “were multiplying.”

[6:1]  ¹⁰ 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]  ¹¹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹² 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]  ¹³ tn Or “neglected.”

[6:1]  ¹⁴ 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.

[8:8]  ¹⁵ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ¹⁶ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ¹⁷ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[13:14]  ¹⁸ tn Or “Passing by.”

[13:14]  ¹⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ²⁰ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ²¹ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ²² sn See the note on synagogue in 6:9.