1 Samuel 2:18

2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod.

1 Samuel 2:26

2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ¹  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 3:21

3:21 Then the Lord again appeared in Shiloh, for it was in Shiloh that the Lord had revealed himself to Samuel ²  through the word of the Lord. ³ 

1 Samuel 16:11-12

16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ⁴  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

16:12 So Jesse had him brought in. ⁵  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁶  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁷  for I have selected a king for myself from among his sons.” ⁸ 

Kisah Para Rasul 3:6-11

3:6 But Peter said, “I have no silver or gold, ⁹  but what I do have I give you. In the name ¹⁰  of Jesus Christ ¹¹  the Nazarene, stand up and ¹²  walk!” 3:7 Then ¹³  Peter ¹⁴  took hold ¹⁵  of him by the right hand and raised him up, and at once the man’s ¹⁶  feet and ankles were made strong. ¹⁷  3:8 He ¹⁸  jumped up, ¹⁹  stood and began walking around, and he entered the temple courts ²⁰  with them, walking and leaping and praising God. 3:9 All ²¹  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²³  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ²⁴  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²⁵  called Solomon’s Portico. ²⁶ 

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ²⁷  was proconsul ²⁸  of Achaia, ²⁹  the Jews attacked Paul together ³⁰  and brought him before the judgment seat, ³¹ 

Kisah Para Rasul 18:2

18:2 There he ³²  found ³³  a Jew named Aquila, ³⁴  a native of Pontus, ³⁵  who had recently come from Italy with his wife Priscilla, because Claudius ³⁶  had ordered all the Jews to depart from ³⁷  Rome. ³⁸  Paul approached ³⁹  them,

Kisah Para Rasul 1:3

1:3 To the same apostles ⁴⁰  also, after his suffering, ⁴¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁴²  and spoke about matters concerning the kingdom of God.

Pengkhotbah 12:1

Fear God Now Because Old Age and Death Come Quickly

12:1 So remember ⁴³  your Creator in the days of your youth –

before ⁴⁴  the difficult ⁴⁵  days come,

and the years draw near when you will say, “I have no pleasure in them”;

Lukas 1:15

1:15 for he will be great in the sight of ⁴⁶  the Lord. He ⁴⁷  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁴⁸ 

Lukas 1:2

1:2 like the accounts ⁴⁹  passed on ⁵⁰  to us by those who were eyewitnesses and servants of the word ⁵¹  from the beginning. ⁵² 

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ⁵³  Grace be with you all. ⁵⁴ 

[3:1]  ¹ tn Heb “before Eli.”

[3:21]  ² tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.

[3:21]  ³ tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4.

[16:11]  ⁴ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[16:12]  ⁵ tn Heb “and he sent and brought him.”

[16:1]  ⁶ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁷ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ⁸ tn Heb “for I have seen among his sons for me a king.”

[3:6]  ⁹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁰ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹² tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁵ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁷ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ¹⁸ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ¹⁹ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²¹ tn Grk “And all.” 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.

[3:10]  ²² tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²³ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ²⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ²⁵ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁶ 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. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[18:12]  ²⁷ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²⁹ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ³⁰ tn Grk “with one accord.”

[18:12]  ³¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:2]  ³² tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ³³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³⁴ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁵ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁶ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ³⁷ tn Or “to leave.”

[18:2]  ³⁸ map For location see JP4 A1.

[18:2]  ³⁹ tn Or “went to.”

[1:3]  ⁴⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁴¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁴² 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.

[12:1]  ⁴³ tn The imperative זְכֹר (zekhor, “Remember!”) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one’s life (e.g., Num 15:40; Deut 8:18; Pss 42:6-7; 63:6-8; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13-14 spells out what it means to “remember” God.

[12:1]  ⁴⁴ tn The temporal adjective עַד (’ad, “before”) appears three times in 12:1-7 (vv. 1b, 2a, 6a). Likewise, the temporal preposition בְּ (bet, “when”) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (“Remember your Creator in the days of your youth”), while 12:1b-7 consists of five subordinate temporal clauses (“before…before…when…when…before…”).

[12:1]  ⁴⁵ tn The adjective רָעָה (ra’ah, “evil”) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2.

[1:15]  ⁴⁶ tn Grk “before.”

[1:15]  ⁴⁷ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁴⁸ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:2]  ⁴⁹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ⁵⁰ tn Or “delivered.”

[1:2]  ⁵¹ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁵² tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[3:15]  ⁵³ tn Or “faithfully.”

[3:15]  ⁵⁴ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.