1 Samuel 15:27-28

15:27 When Samuel turned to leave, Saul ¹  grabbed the edge of his robe and it tore. 15:28 Samuel said to him, “The Lord has torn the kingdom of Israel from you this day and has given it to one of your colleagues who is better than you!

Isaiah 3:6

3:6 Indeed, a man will grab his brother

right in his father’s house ²  and say, ³ 

‘You own a coat –

you be our leader!

This heap of ruins will be under your control.’ ⁴ 

Isaiah 4:1

4:1 Seven women will grab hold of

one man at that time. ⁵ 

They will say, “We will provide ⁶  our own food,

we will provide ⁷  our own clothes;

but let us belong to you ⁸  –

take away our shame!” ⁹ 

Luke 8:44

8:44 She ¹⁰  came up behind Jesus ¹¹  and touched the edge ¹²  of his cloak, ¹³  and at once the bleeding ¹⁴  stopped.

Acts 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁵  were brought ¹⁶  to the sick, their diseases left them and the evil spirits went out of them. ¹⁷ 

[15:27]  ¹ tn Heb “he,” but Saul is clearly the referent. A Qumran ms and the LXX include the name “Saul” here.

[3:6]  ² tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”

[3:6]  ³ tn The words “and say” are supplied for stylistic reasons.

[3:6]  ⁴ tn Heb “your hand”; NASB “under your charge.”

[4:1]  ⁵ tn Or “in that day” (ASV).

[4:1]  ⁶ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ⁷ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁸ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁹ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[8:44]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹² sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁴ tn Grk “the flow of her blood.”

[19:12]  ¹⁵ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁶ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁷ tn The words “of them” are not in the Greek text, but are implied.