1 Raja-raja 15:5

15:5 He did this ¹  because David had done what he approved ²  and had not disregarded any of his commandments ³  his entire lifetime, except for the incident involving Uriah the Hittite.

1 Raja-raja 15:2

15:2 He ruled for three years in Jerusalem. ⁴  His mother was Maacah, the daughter of Abishalom. ⁵ 

Kisah Para Rasul 20:3

20:3 where he stayed ⁶  for three months. Because the Jews had made ⁷  a plot ⁸  against him as he was intending ⁹  to sail ¹⁰  for Syria, he decided ¹¹  to return through Macedonia. ¹² 

Kisah Para Rasul 22:2

22:2 (When they heard ¹³  that he was addressing ¹⁴  them in Aramaic, ¹⁵  they became even ¹⁶  quieter.) ¹⁷  Then ¹⁸  Paul said,

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹⁹  “Look, a true Israelite in whom there is no deceit!” ²⁰ 

Kisah Para Rasul 24:16

24:16 This is the reason ²¹  I do my best to always ²²  have a clear ²³  conscience toward God and toward people. ²⁴ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ²⁵  came down with some elders and an attorney ²⁶  named ²⁷  Tertullus, and they ²⁸  brought formal charges ²⁹  against Paul to the governor.

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ³⁰  and visitors from Rome, ³¹ 

Kisah Para Rasul 2:3

2:3 And tongues spreading out like a fire ³²  appeared to them and came to rest on each one of them.

Yohanes 1:5

1:5 And the light shines on ³³  in the darkness, ³⁴  but ³⁵  the darkness has not mastered it. ³⁶ 

[15:5]  ¹ tn The words “he did this” are added for stylistic reasons.

[15:5]  ² tn Heb “what was right in the eyes of the Lord.”

[15:5]  ³ tn Heb “and had not turned aside from all which he commanded him.”

[15:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵ 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]  ⁶ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁷ 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]  ⁸ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[22:2]  ¹³ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁴ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁵ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁶ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁷ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁸ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:47]  ¹⁹ tn Grk “said about him.”

[1:47]  ²⁰ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[24:16]  ²¹ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ²² tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ²³ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ²⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:1]  ²⁵ sn Ananias was in office from a.d. 47-59.

[24:1]  ²⁶ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ²⁷ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²⁸ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ²⁹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[2:10]  ³⁰ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ³¹ map For location see JP4 A1.

[2:3]  ³² tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[1:5]  ³³ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ³⁴ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ³⁵ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ³⁶ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”