15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 1
15:2 The Lord 2 is my strength and my song, 3
and he has become my salvation.
This is my God, and I will praise him, 4
my father’s God, and I will exalt him.
22:14 “If a man borrows an animal 5 from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it 6 will surely pay.
6:14 Remember, O my God, Tobiah and Sanballat in light of these actions of theirs – also Noadiah the prophetess and the other prophets who were trying to scare me!
2:28 (3:1) 7 After all of this 8
I will pour out my Spirit 9 on all kinds of people. 10
Your sons and daughters will prophesy.
Your elderly will have revelatory dreams; 11
your young men will see prophetic visions.
2:29 Even on male and female servants
I will pour out my Spirit in those days.
6:4 In fact, I brought you up from the land of Egypt,
I delivered you from that place of slavery.
I sent Moses, Aaron, and Miriam to lead you. 12
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 13 having been married to her husband for seven years until his death.
21:1 After 16 we 17 tore ourselves away 18 from them, we put out to sea, 19 and sailing a straight course, 20 we came to Cos, 21 on the next day to Rhodes, 22 and from there to Patara. 23
1 sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
2 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
3 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
4 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
5 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.
6 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.
7 sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.
8 tn Heb “Now it will be after this.”
9 sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.
10 tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).
11 tn Heb “your old men will dream dreams.”
12 tn Heb “before you.”
13 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
14 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
15 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
16 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
17 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
18 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
19 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.”
20 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
21 sn Cos was an island in the Aegean Sea.
22 sn Rhodes was an island off the southwestern coast of Asia Minor.
23 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
24 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
25 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
26 tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.
27 tn See the note on the word “slave” in 1:10.
28 tn Grk “male and female.”