1 Raja-raja 11:6

11:6 Solomon did evil in the Lord’s sight; ¹  he did not remain loyal to ²  the Lord, like his father David had.

1 Raja-raja 11:38

11:38 You must obey ³  all I command you to do, follow my instructions, ⁴  do what I approve, ⁵  and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; ⁶  I will give you Israel.

1 Raja-raja 6:12-13

6:12 “As for this temple you are building, if you follow ⁷  my rules, observe ⁸  my regulations, and obey all my commandments, ⁹  I will fulfill through you the promise I made to your father David. ¹⁰  6:13 I will live among the Israelites and will not abandon my people Israel.”

1 Raja-raja 8:61

8:61 May you demonstrate wholehearted devotion to the Lord our God ¹¹  by following ¹²  his rules and obeying ¹³  his commandments, as you are presently doing.” ¹⁴ 

1 Raja-raja 9:4

9:4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations. ¹⁵ 

1 Raja-raja 15:3

15:3 He followed all the sinful practices of his father before him. He was not wholeheartedly devoted to the Lord his God, as his ancestor David had been. ¹⁶ 

1 Raja-raja 15:14

15:14 The high places were not eliminated, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime. ¹⁷ 

1 Raja-raja 15:2

15:2 He ruled for three years in Jerusalem. ¹⁸  His mother was Maacah, the daughter of Abishalom. ¹⁹ 

Kisah Para Rasul 20:3

20:3 where he stayed ²⁰  for three months. Because the Jews had made ²¹  a plot ²²  against him as he was intending ²³  to sail ²⁴  for Syria, he decided ²⁵  to return through Macedonia. ²⁶ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁷  them and saying farewell, ²⁸  he left to go to Macedonia. ²⁹ 

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ³⁰  also came and were healed. ³¹ 

Kisah Para Rasul 1:19

1:19 This ³²  became known to all who lived in Jerusalem, so that in their own language ³³  they called that field ³⁴  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³⁵  after he had given orders ³⁶  by ³⁷  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ³⁸  that the Christ ³⁹  had to suffer and to rise from the dead, ⁴⁰  saying, ⁴¹  “This Jesus I am proclaiming to you is the Christ.” ⁴² 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ⁴³  of the Jews brought formal charges ⁴⁴  against Paul to him.

Kisah Para Rasul 1:20-21

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁵  and let there be no one to live in it,’ ⁴⁶  and ‘Let another take his position of responsibility.’ ⁴⁷  1:21 Thus one of the men ⁴⁸  who have accompanied us during all the time the Lord Jesus associated with ⁴⁹  us,

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁵⁰  after he had given orders ⁵¹  by ⁵²  the Holy Spirit to the apostles he had chosen.

[11:6]  ¹ tn Heb “in the eyes of the Lord.”

[11:6]  ² tn The idiomatic statement reads in Hebrew, “he did not fill up after.”

[11:38]  ³ tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.

[11:38]  ⁴ tn Heb “walk in my ways.”

[11:38]  ⁵ tn Heb “do what is right in my eyes.”

[11:38]  ⁶ tn Heb “I will build for you a permanent house, like I built for David.”

[6:12]  ⁷ tn Heb “walk in.”

[6:12]  ⁸ tn Heb “do.”

[6:12]  ⁹ tn Heb “and keep all my commandments by walking in them.”

[6:12]  ¹⁰ tn Heb “I will establish my word with you which I spoke to David your father.”

[8:61]  ¹¹ tn Heb “may your hearts be complete with the Lord our God.”

[8:61]  ¹² tn Heb “walking in.”

[8:61]  ¹³ tn Heb “keeping.”

[8:61]  ¹⁴ tn Heb “as this day.”

[9:4]  ¹⁵ tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.

[15:3]  ¹⁶ tn Heb “his heart was not complete with the Lord his God, like the heart of David his father.”

[15:14]  ¹⁷ tn Heb “yet the heart of Asa was complete with the Lord all his days.”

[15:2]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁹ sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.

[20:3]  ²⁰ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ²¹ 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]  ²² sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ²³ 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]  ²⁴ 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]  ²⁵ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ²⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[20:1]  ²⁷ tn Or “exhorting.”

[20:1]  ²⁸ tn Or “and taking leave of them.”

[20:1]  ²⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[28:9]  ³⁰ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³¹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[1:19]  ³² tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ³³ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³⁴ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:2]  ³⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³⁷ tn Or “through.”

[17:3]  ³⁸ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁴⁰ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁴¹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[25:2]  ⁴³ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ⁴⁴ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[1:20]  ⁴⁵ tn Or “uninhabited” or “empty.”

[1:20]  ⁴⁶ sn A quotation from Ps 69:25.

[1:20]  ⁴⁷ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁴⁸ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁴⁹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:2]  ⁵⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁵¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁵² tn Or “through.”