1 Raja-raja 18:19

18:19 Now send out messengers ¹  and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports. ² 

1 Raja-raja 18:2

18:2 So Elijah went to make an appearance before Ahab.

Now the famine was severe in Samaria. ³ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁴  the God of our forefathers, ⁵  has glorified ⁶  his servant ⁷  Jesus, whom you handed over and rejected ⁸  in the presence of Pilate after he had decided ⁹  to release him.

Kisah Para Rasul 3:2

3:2 And a man lame ¹⁰  from birth ¹¹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹²  so he could beg for money ¹³  from those going into the temple courts. ¹⁴ 

Titus 1:3

1:3 But now in his own time ¹⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[18:19]  ¹ tn The word “messengers” is supplied in the translation both here and in v. 20 for clarification.

[18:19]  ² tn Heb “who eat at the table of Jezebel.”

[18:2]  ³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[3:13]  ⁴ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁵ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁶ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁷ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁸ tn Or “denied,” “disowned.”

[3:13]  ⁹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:2]  ¹⁰ tn Or “crippled.”

[3:2]  ¹¹ tn Grk “from his mother’s womb.”

[3:2]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹³ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:3]  ¹⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.