1 Raja-raja 2:4
Konteks2:4 and the Lord will fulfill his promise to me, 1 ‘If your descendants watch their step 2 and live faithfully in my presence 3 with all their heart and being, 4 then,’ he promised, 5 ‘you will not fail to have a successor on the throne of Israel.’ 6
1 Raja-raja 3:6
Konteks3:6 Solomon replied, “You demonstrated 7 great loyalty to your servant, my father David, as he served 8 you faithfully, properly, and sincerely. 9 You have maintained this great loyalty to this day by allowing his son to sit on his throne. 10
1 Raja-raja 6:12
Konteks6:12 “As for this temple you are building, if you follow 11 my rules, observe 12 my regulations, and obey all my commandments, 13 I will fulfill through you the promise I made to your father David. 14
Kejadian 17:1-2
Konteks17:1 When Abram was 99 years old, 15 the Lord appeared to him and said, 16 “I am the sovereign God. 17 Walk 18 before me 19 and be blameless. 20 17:2 Then I will confirm my covenant 21 between me and you, and I will give you a multitude of descendants.” 22
Kisah Para Rasul 20:3
Konteks20:3 where he stayed 23 for three months. Because the Jews had made 24 a plot 25 against him as he was intending 26 to sail 27 for Syria, he decided 28 to return through Macedonia. 29
[2:4] 1 tn Heb “then the
[2:4] 2 tn Heb “guard their way.”
[2:4] 3 tn Heb “by walking before me in faithfulness.”
[2:4] 6 tn Heb “there will not be cut off from you a man from upon the throne of Israel.”
[3:6] 8 tn Heb “walked before.”
[3:6] 9 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
[3:6] 10 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
[6:12] 13 tn Heb “and keep all my commandments by walking in them.”
[6:12] 14 tn Heb “I will establish my word with you which I spoke to David your father.”
[17:1] 15 tn Heb “the son of ninety-nine years.”
[17:1] 16 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 17 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 18 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 19 tn Or “in my presence.”
[17:1] 20 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:2] 21 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 22 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[20:3] 23 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 24 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
[20:3] 25 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 26 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:3] 27 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
[20:3] 28 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 29 sn Macedonia was the Roman province of Macedonia in Greece.