1 Raja-raja 18:43

18:43 He told his servant, “Go on up and look in the direction of the sea.” So he went on up, looked, and reported, “There is nothing.” ¹  Seven times Elijah sent him to look. ² 

Keluaran 24:13

24:13 So Moses set out ³  with ⁴  Joshua his attendant, and Moses went up the mountain of God.

Bilangan 27:18-20

27:18 The Lord replied ⁵  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ⁶  and lay your hand on him; ⁷  27:19 set him ⁸  before Eleazar the priest and before the whole community, and commission ⁹  him publicly. ¹⁰  27:20 Then you must delegate ¹¹  some of your authority ¹²  to him, so that the whole community of the Israelites will be obedient. ¹³ 

Bilangan 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Kisah Para Rasul 2:3

2:3 And tongues spreading out like a fire ¹⁴  appeared to them and came to rest on each one of them.

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ¹⁵  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹⁶  called Solomon’s Portico. ¹⁷ 

Kisah Para Rasul 13:5

13:5 When ¹⁸  they arrived ¹⁹  in Salamis, ²⁰  they began to proclaim ²¹  the word of God in the Jewish synagogues. ²²  (Now they also had John ²³  as their assistant.) ²⁴ 

Kisah Para Rasul 13:2

13:2 While they were serving ²⁵  the Lord and fasting, the Holy Spirit said, “Set apart ²⁶  for me Barnabas and Saul for the work to which I have called them.”

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Filemon 1:13

1:13 I wanted to keep him so that he could serve me in your place ²⁷  during ²⁸  my imprisonment for the sake of the gospel. ²⁹ 

[18:43]  ¹ sn So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord’s prophet.

[18:43]  ² tn Heb “He said, ‘Return,’ seven times.”

[24:13]  ³ tn Heb “and he arose” meaning “started to go.”

[24:13]  ⁴ tn Heb “and.”

[27:18]  ⁵ tn Or “said.”

[27:18]  ⁶ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ⁷ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:19]  ⁸ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ⁹ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ¹⁰ tn Heb “in their eyes.”

[27:20]  ¹¹ tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.

[27:20]  ¹² tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.

[27:20]  ¹³ tn Heb “hear.”

[2:3]  ¹⁴ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[3:11]  ¹⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹⁶ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ¹⁷ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[13:5]  ¹⁸ tn Grk “And when.” 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.

[13:5]  ¹⁹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁰ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²¹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²² sn See the note on synagogue in 6:9.

[13:5]  ²³ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁴ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:2]  ²⁵ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁶ tn Or “Appoint.”

[1:13]  ²⁷ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ²⁸ tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

[1:13]  ²⁹ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”