1 Raja-raja 17:22-24
Konteks17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived. 17:23 Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, “See, your son is alive!” 17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.” 1
1 Raja-raja 17:2
Konteks17:2 The Lord told him: 2
Kisah Para Rasul 4:27-37
Konteks4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 3 your holy servant Jesus, whom you anointed, 4 4:28 to do as much as your power 5 and your plan 6 had decided beforehand 7 would happen. 4:29 And now, Lord, pay attention to 8 their threats, and grant 9 to your servants 10 to speak your message 11 with great courage, 12 4:30 while you extend your hand to heal, and to bring about miraculous signs 13 and wonders through the name of your holy servant Jesus.” 4:31 When 14 they had prayed, the place where they were assembled together was shaken, 15 and they were all filled with the Holy Spirit and began to speak 16 the word of God 17 courageously. 18
4:32 The group of those who believed were of one heart and mind, 19 and no one said that any of his possessions was his own, but everything was held in common. 20 4:33 With 21 great power the apostles were giving testimony 22 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 23 among them, because those who were owners of land or houses were selling 24 them 25 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 26 were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 27 4:37 sold 28 a field 29 that belonged to him and brought the money 30 and placed it at the apostles’ feet.
Lukas 7:12-16
Konteks7:12 As he approached the town gate, a man 31 who had died was being carried out, 32 the only son of his mother (who 33 was a widow 34 ), and a large crowd from the town 35 was with her. 7:13 When 36 the Lord saw her, he had compassion 37 for her and said to her, “Do not weep.” 38 7:14 Then 39 he came up 40 and touched 41 the bier, 42 and those who carried it stood still. He 43 said, “Young man, I say to you, get up!” 7:15 So 44 the dead man 45 sat up and began to speak, and Jesus 46 gave him back 47 to his mother. 7:16 Fear 48 seized them all, and they began to glorify 49 God, saying, “A great prophet 50 has appeared 51 among us!” and “God has come to help 52 his people!”
Yohanes 11:40-45
Konteks11:40 Jesus responded, 53 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 54 the stone. Jesus looked upward 55 and said, “Father, I thank you that you have listened to me. 56 11:42 I knew that you always listen to me, 57 but I said this 58 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 59 he had said this, he shouted in a loud voice, 60 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 61 and a cloth wrapped around his face. 62 Jesus said to them, “Unwrap him 63 and let him go.”
11:45 Then many of the people, 64 who had come with Mary and had seen the things Jesus 65 did, believed in him.
Kisah Para Rasul 9:41
Konteks9:41 He gave 66 her his hand and helped her get up. Then he called 67 the saints and widows and presented her alive.
[17:24] 1 tn Heb “you are a man of God and the word of the
[17:24] sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the
[17:2] 2 tn Heb “and the word of the
[4:27] 3 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 4 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 5 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 6 tn Or “purpose,” “will.”
[4:28] 7 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 8 tn Or “Lord, take notice of.”
[4:29] 9 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 10 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 12 tn Or “with all boldness.”
[4:30] 13 tn The miraculous nature of these signs is implied in the context.
[4:31] 14 tn Grk “And when.” 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.
[4:31] 15 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 16 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
[4:31] 17 tn Or “speak God’s message.”
[4:31] 18 tn Or “with boldness.”
[4:32] 20 tn Grk “but all things were to them in common.”
[4:32] sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
[4:33] 21 tn Grk “And with.” 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.
[4:33] 22 tn Or “were witnessing.”
[4:34] 24 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
[4:34] 25 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[4:35] 26 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
[4:36] 27 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
[4:37] 28 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.
[4:37] 30 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[7:12] 31 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:12] 32 tn That is, carried out for burial. This was a funeral procession.
[7:12] 33 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 34 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 36 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
[7:13] 37 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
[7:13] 38 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 40 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 41 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 42 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 43 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 44 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 45 tn Or “the deceased.”
[7:15] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 47 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 48 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 49 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 50 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 52 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[11:40] 53 tn Grk “Jesus said to her.”
[11:41] 54 tn Or “they removed.”
[11:41] 55 tn Grk “lifted up his eyes above.”
[11:41] 56 tn Or “that you have heard me.”
[11:42] 57 tn Grk “that you always hear me.”
[11:42] 58 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[11:43] 60 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
[11:44] 61 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
[11:44] 62 tn Grk “and his face tied around with cloth.”
[11:44] 63 tn Grk “Loose him.”
[11:45] 64 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
[11:45] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:41] 66 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
[9:41] 67 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
