2 Raja-raja 14:3

14:3 He did what the Lord approved, ¹  but not like David his father. He followed the example of his father Joash. ² 

2 Raja-raja 15:3

15:3 He did what the Lord approved, just as his father Amaziah had done. ³ 

2 Raja-raja 15:34

15:34 He did what the Lord approved, just as his father Uzziah had done. ⁴ 

2 Raja-raja 18:3

18:3 He did what the Lord approved, just as his ancestor David had done. ⁵ 

2 Raja-raja 22:2

22:2 He did what the Lord approved ⁶  and followed in his ancestor David’s footsteps; ⁷  he did not deviate to the right or the left.

2 Raja-raja 22:1

Josiah Repents

22:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. ⁸  His mother ⁹  was Jedidah, daughter of Adaiah, from Bozkath.

Kisah Para Rasul 3:14

3:14 But you rejected ¹⁰  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 9:4

9:4 He ¹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹²  why are you persecuting me?” ¹³ 

Kisah Para Rasul 11:4-8

11:4 But Peter began and explained it to them point by point, ¹⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁵  an object something like a large sheet descending, ¹⁶  being let down from heaven ¹⁷  by its four corners, and it came to me. 11:6 As I stared ¹⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹⁹  and wild birds. ²⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ²¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ²²  has ever entered my mouth!’

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²³  and Samaria, they were relating at length ²⁴  the conversion of the Gentiles and bringing great joy ²⁵  to all the brothers.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ²⁶  with them, the church ²⁷  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁸  the apostles and elders in Jerusalem ²⁹  about this point of disagreement. ³⁰ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ³¹  that the Christ ³²  had to suffer and to rise from the dead, ³³  saying, ³⁴  “This Jesus I am proclaiming to you is the Christ.” ³⁵ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³⁶  as he customarily did, and on three Sabbath days he addressed ³⁷  them from the scriptures,

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³⁸  after he had given orders ³⁹  by ⁴⁰  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:2-3

1:2 until the day he was taken up to heaven, ⁴¹  after he had given orders ⁴²  by ⁴³  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁴⁴  also, after his suffering, ⁴⁵  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁴⁶  and spoke about matters concerning the kingdom of God.

[14:3]  ¹ tn Heb “he did what was proper in the eyes of the Lord.”

[14:3]  ² tn Heb “according to all which Joash his father had done, he did.”

[15:3]  ³ tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”

[15:34]  ⁴ tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.”

[18:3]  ⁵ tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.”

[22:2]  ⁶ tn Heb “he did what was proper in the eyes of the Lord.”

[22:2]  ⁷ tn Heb “and walked in all the way of David his father.”

[22:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:1]  ⁹ tn Heb “the name of his mother.”

[3:14]  ¹⁰ tn Or “denied,” “disowned.”

[9:4]  ¹¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹² tn The double vocative suggests emotion.

[9:4]  ¹³ sn Persecuting me. To persecute the church is to persecute Jesus.

[11:4]  ¹⁴ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ¹⁵ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁶ tn Or “coming down.”

[11:5]  ¹⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ¹⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹⁹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ²⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ²¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ²² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[15:3]  ²³ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁴ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ²⁵ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:2]  ²⁶ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²⁷ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²⁸ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ³⁰ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[17:3]  ³¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ³³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ³⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:2]  ³⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:2]  ³⁸ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³⁹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁴⁰ tn Or “through.”

[1:2]  ⁴¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁴² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁴³ tn Or “through.”

[1:3]  ⁴⁴ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁴⁵ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁴⁶ 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.