1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹  that your house and your ancestor’s house would serve ²  me forever.’ But now the Lord says, ‘May it never be! ³  For I will honor those who honor me, but those who despise me will be cursed!

Yesaya 49:3

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ⁴ 

Yehezkiel 28:22

28:22 Say, ‘This is what the sovereign Lord says:

“‘Look, I am against you, ⁵  Sidon,

and I will magnify myself in your midst.

Then they will know that I am the Lord

when I execute judgments on her

and reveal my sovereign power ⁶  in her.

Yohanes 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ⁷  “I have glorified it, ⁸  and I will glorify it ⁹  again.”

Yohanes 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹⁰  Judas ¹¹  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ¹²  God will also glorify him in himself, and he will glorify him right away. ¹³ 

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ¹⁴  so that the Father may be glorified ¹⁵  in the Son.

Kisah Para Rasul 5:11-13

5:11 Great ¹⁶  fear gripped ¹⁷  the whole church ¹⁸  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁹  and wonders came about among the people through the hands of the apostles. By ²⁰  common consent ²¹  they were all meeting together in Solomon’s Portico. ²²  5:13 None of the rest dared to join them, ²³  but the people held them in high honor. ²⁴ 

Kisah Para Rasul 5:2

5:2 He ²⁵  kept back for himself part of the proceeds with his wife’s knowledge; he brought ²⁶  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 1:10

1:10 As ²⁷  they were still staring into the sky while he was going, suddenly ²⁸  two men in white clothing stood near them

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁹  the former ³⁰  account, ³¹  Theophilus, ³²  about all that Jesus began to do and teach

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ³³  I again considered ³⁴  all the oppression ³⁵  that continually occurs ³⁶  on earth. ³⁷ 

This is what I saw: ³⁸ 

The oppressed ³⁹  were in tears, ⁴⁰  but no one was comforting them;

no one delivers ⁴¹  them from the power of their oppressors. ⁴² 

[2:30]  ¹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ² tn Heb “walk about before.”

[2:30]  ³ tn Heb “may it be far removed from me.”

[49:3]  ⁴ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[28:22]  ⁵ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[28:22]  ⁶ tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.

[12:28]  ⁷ tn Or “from the sky” (see note on 1:32).

[12:28]  ⁸ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ⁹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[13:31]  ¹⁰ tn Grk “Then when.”

[13:31]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ¹² tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ¹³ tn Or “immediately.”

[14:13]  ¹⁴ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹⁵ tn Or “may be praised” or “may be honored.”

[5:11]  ¹⁶ tn Grk “And great.” 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.

[5:11]  ¹⁷ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹⁸ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ¹⁹ tn The miraculous nature of these signs is implied in the context.

[5:12]  ²⁰ tn Grk “And by.” 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.

[5:12]  ²¹ tn Or “With one mind.”

[5:12]  ²² tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:13]  ²³ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ²⁴ tn Or “the people thought very highly of them.”

[5:2]  ²⁵ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ²⁶ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[1:10]  ²⁷ tn Grk “And as.” 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.

[1:10]  ²⁸ tn Grk “behold.”

[1:1]  ²⁹ tn Or “produced,” Grk “made.”

[1:1]  ³⁰ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³¹ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ³² tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[4:1]  ³³ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ³⁴ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ³⁵ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ³⁶ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ³⁷ tn Heb “under the sun.”

[4:1]  ³⁸ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ³⁹ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ⁴⁰ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ⁴¹ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ⁴² tn Heb “from the hand of their oppressors is power.”