1 Raja-raja 15:26

15:26 He did evil in the sight of ¹  the Lord. He followed in his father’s footsteps and encouraged Israel to sin. ² 

1 Raja-raja 16:30-33

16:30 Ahab son of Omri did more evil in the sight of ³  the Lord than all who were before him. 16:31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal. ⁴  16:32 He set up an altar for Baal in the temple of Baal he had built in Samaria. 16:33 Ahab also made an Asherah pole; he ⁵  did more to anger the Lord God of Israel than all the kings of Israel who were before him.

1 Raja-raja 16:2

16:2 “I raised you up ⁶  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ⁷  and encouraged my people Israel to sin; their sins have made me angry. ⁸ 

Kisah Para Rasul 1:2-7

1:2 until the day he was taken up to heaven, ⁹  after he had given orders ¹⁰  by ¹¹  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ¹²  also, after his suffering, ¹³  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁴  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹⁵  he declared, ¹⁶  “Do not leave Jerusalem, ¹⁷  but wait there ¹⁸  for what my ¹⁹  Father promised, ²⁰  which you heard about from me. ²¹  1:5 For ²²  John baptized with water, but you ²³  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²⁴  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²⁵  the times or periods that the Father has set by his own authority.

[15:26]  ¹ tn Heb “in the eyes of.”

[15:26]  ² tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”

[16:30]  ³ tn Heb “in the eyes of.”

[16:31]  ⁴ tn Heb “and he went and served Baal and bowed down to him.”

[16:31]  sn The Canaanites worshiped Baal as a storm and fertility god.

[16:33]  ⁵ tn Heb “Ahab”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[16:2]  ⁶ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ⁷ tn Heb “walked in the way of Jeroboam.”

[16:2]  ⁸ tn Heb “angering me by their sins.”

[1:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “through.”

[1:3]  ¹² tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹³ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁴ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ¹⁵ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹⁶ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁰ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²¹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ²² tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²³ tn The pronoun is plural in Greek.

[1:6]  ²⁴ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²⁵ tn Grk “It is not for you to know.”