Exodus 4:14-15

4:14 Then the Lord became angry with ¹  Moses, and he said, “What about ²  your brother Aaron the Levite? ³  I know that he can speak very well. ⁴  Moreover, he is coming ⁵  to meet you, and when he sees you he will be glad in his heart. ⁶ 

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ⁷  and with his mouth, ⁸  and I will teach you both ⁹  what you must do. ¹⁰ 

Exodus 6:26

6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” ¹¹ 

Ezra 5:1-2

Tattenai Appeals to Darius

5:1 Then the prophets Haggai and Zechariah son ¹²  of Iddo ¹³  prophesied concerning the Jews who were in Judah and Jerusalem ¹⁴  in the name of the God of Israel who was over them. 5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began ¹⁵  to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.

Ecclesiastes 4:9-12

Labor is Beneficial When Its Rewards Are Shared

4:9 Two people are better than one,

because they can reap ¹⁶  more benefit ¹⁷  from their labor.

4:10 For if they fall, one will help his companion up,

but pity ¹⁸  the person who falls down and has no one to help him up.

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

4:12 Although an assailant may overpower ¹⁹  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Matthew 10:2-4

10:2 Now these are the names of the twelve apostles: ²⁰  first, Simon ²¹  (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; ²²  Thomas ²³  and Matthew the tax collector; ²⁴  James the son of Alphaeus, and Thaddaeus; ²⁵  10:4 Simon the Zealot ²⁶  and Judas Iscariot, ²⁷  who betrayed him. ²⁸ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ²⁹  the Lord appointed seventy-two ³⁰  others and sent them on ahead of him two by two into every town ³¹  and place where he himself was about to go.

Acts 13:2

13:2 While they were serving ³²  the Lord and fasting, the Holy Spirit said, “Set apart ³³  for me Barnabas and Saul for the work to which I have called them.”

Acts 15:39-40

15:39 They had ³⁴  a sharp disagreement, ³⁵  so that they parted company. Barnabas took along ³⁶  Mark and sailed away to Cyprus, ³⁷  15:40 but Paul chose Silas and set out, commended ³⁸  to the grace of the Lord by the brothers and sisters. ³⁹ 

[4:14]  ¹ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ² tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ³ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ⁴ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ⁵ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ⁶ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:15]  ⁷ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ⁸ tn Or “and will help him speak.”

[4:15]  ⁹ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ¹⁰ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[6:26]  ¹¹ tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.

[5:1]  ¹² tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.

[5:1]  ¹³ tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”

[5:1]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹⁵ tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.

[4:9]  ¹⁶ tn Heb “they have.”

[4:9]  ¹⁷ tn Heb “a good reward.”

[4:10]  ¹⁸ tn Heb “woe to him.”

[4:12]  ¹⁹ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[10:2]  ²⁰ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ²¹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[10:3]  ²² sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ²³ sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ²⁴ sn See the note on tax collectors in 5:46.

[10:3]  ²⁵ tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[10:4]  ²⁶ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[10:4]  ²⁷ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[10:4]  ²⁸ tn Grk “who even betrayed him.”

[10:1]  ²⁹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ³⁰ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ³¹ tn Or “city.”

[13:2]  ³² 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]  ³³ tn Or “Appoint.”

[15:39]  ³⁴ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ³⁵ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ³⁶ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ³⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ³⁸ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ³⁹ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.