Genesis 13:12

13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain ¹  and pitched his tents next to Sodom.

Exodus 2:14

2:14 The man ²  replied, “Who made you a ruler ³  and a judge over us? Are you planning ⁴  to kill me like you killed that ⁵  Egyptian?” Then Moses was afraid, thinking, ⁶  “Surely what I did ⁷  has become known.”

Acts 7:26-28

7:26 The next day Moses ⁸  saw two men ⁹  fighting, and tried to make peace between ¹⁰  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ¹¹  Moses ¹²  aside, saying, ‘Who made ¹³  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ¹⁴ 

Acts 7:2

7:2 So he replied, ¹⁵  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁶  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 2:7-8

2:7 Completely baffled, they said, ¹⁷  “Aren’t ¹⁸  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ¹⁹  in our own native language? ²⁰ 

[13:12]  ¹ tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.

[2:14]  ² tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ³ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ⁴ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁵ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁶ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ⁷ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[7:26]  ⁸ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹⁰ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ¹¹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹² tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹³ tn Or “appointed.”

[7:28]  ¹⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:2]  ¹⁵ tn Grk “said.”

[7:2]  ¹⁶ tn Or “ancestor”; Grk “father.”

[2:7]  ¹⁷ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ¹⁸ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ¹⁹ tn Grk “we hear them, each one of us.”

[2:8]  ²⁰ tn Grk “in our own language in which we were born.”